Vaniquotes - User contributions [en]

Category:God Is The Enjoyer of Everything

2021-03-03T20:21:58Z

172.68.65.74: Removed from deleted category 'All'

[[Category:God Is]]
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[[Category:All Categories - Vaniquotes]]

Category:Devotees of God Know Perfectly Well that God Is One Without a Second

2021-03-03T19:54:43Z

172.68.65.74: Removed from deleted category 'That'

[[Category:Devotees of God Know]]
[[Category:Perfectly]]
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[[Category:God Is One Without a Second]]
[[Category:Devotees of God - Umbrella Category]]
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When everyone was refreshed after bathing and was dressed in silken clothing with jeweled earrings, flower garlands, turbans, long wrappers and pearl necklaces, they looked, all together, like the demigods from heaven

2021-03-03T15:35:42Z

172.68.65.74: Removed from deleted category 'From'

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{{terms|"When everyone was refreshed after bathing and was dressed in silken clothing with jeweled earrings, flower garlands, turbans, long wrappers and pearl necklaces, they looked, all together, like the demigods from heaven"}}
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{{compiler|Iswaraj}}
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[[Category:Krsna Book Chapter 75 - Why Duryodhana Felt Insulted at the End of the Rajasuya Sacrifice]]
[[Category:Krsna Book Chapters 01 to 90]]
</div>
<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">
When everyone was refreshed after bathing and was dressed in silken clothing with jeweled earrings, flower garlands, turbans, long wrappers and pearl necklaces, they looked, all together, like the demigods from heaven. This was especially true of the women, who were very nicely dressed. Each wore a golden belt around the waist. They were all smiling, with spots of tilaka and curling hair scattered here and there. This combination was very attractive.
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<div class="quote_link">
[[Vanisource:KB 75|Krsna Book, 75]]
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<div class="text">
Following the Rājasūya sacrifice, there was the Vedic ritualistic duty known as patnī-saṁyāja. This sacrifice, which one performs along with one’s wife, was also duly conducted by the priests of King Yudhiṣṭhira. As Queen Draupadī and King Yudhiṣṭhira were taking their avabhṛtha bath, the citizens of Hastināpura as well as the demigods began to beat on drums and blow trumpets out of feelings of happiness, and there was a shower of flowers from the sky. When the King and the Queen finished their bath in the Ganges, all the other citizens, consisting of all the varṇas, or castes—the brāhmaṇas, kṣatriyas, vaiśyas and śūdras—took their baths in the Ganges. Bathing in the Ganges is recommended in the Vedic literature because by such bathing one is freed from all sinful reactions. This is still current in India, especially at particularly auspicious moments. At such times, millions of people bathe in the Ganges.

After taking his bath, King Yudhiṣṭhira dressed in a new silken cloth and wrapper and decorated himself with valuable jewelry. The King not only dressed himself and decorated himself but also gave clothing and ornaments to all the priests and the others who had participated in the yajñas. In this way, he worshiped them all. He constantly worshiped his friends, his family members, his relatives, his well-wishers and everyone present, and because he was a Vaiṣṇava, a great devotee of Lord Nārāyaṇa, he knew how to treat everyone well. The Māyāvādī philosophers’ endeavor to see everyone as God is an artificial attempt at oneness, but a Vaiṣṇava, or a devotee of Lord Nārāyaṇa, sees every living entity as part and parcel of the Supreme Lord. Therefore, a Vaiṣṇava’s treatment of other living entities is on the absolute platform. As one cannot treat one part of his body differently from another part, because they all belong to the same body, a Vaiṣṇava does not see a human being as distinct from an animal because in both he sees the soul and the Supersoul seated together.

When everyone was refreshed after bathing and was dressed in silken clothing with jeweled earrings, flower garlands, turbans, long wrappers and pearl necklaces, they looked, all together, like the demigods from heaven. This was especially true of the women, who were very nicely dressed. Each wore a golden belt around the waist. They were all smiling, with spots of tilaka and curling hair scattered here and there. This combination was very attractive.

Those persons who had participated in the Rājasūya sacrifice—including the most cultured priests, the brāhmaṇas who had assisted, the citizens of all the varṇas, and the kings, demigods, sages, saints and citizens of Pitṛloka—were all very much satisfied by the dealings of King Yudhiṣṭhira, and at the end they happily departed for their residences. While returning to their homes, they talked of the dealings of King Yudhiṣṭhira, and even after continuous talk of his greatness they were not satiated, just as one may drink nectar over and over again and never be satisfied. After the departure of all the others, Mahārāja Yudhiṣṭhira restrained the inner circle of his friends, including Lord Kṛṣṇa, not allowing them to leave. Lord Kṛṣṇa could not refuse the request of the King. Kṛṣṇa therefore sent back all the heroes of the Yadu dynasty—Sāmba and others. All of them returned to Dvārakā, and Lord Kṛṣṇa personally remained to give pleasure to the King.

In the material world, everyone has a particular type of desire to be fulfilled, but one is never able to fulfill his desires to his full satisfaction. But King Yudhiṣṭhira, because of his unflinching devotion to Kṛṣṇa, could fulfill all his desires successfully by the performance of the Rājasūya sacrifice. From the description of the Rājasūya-yajña, such a function appears to be a great ocean of opulent desires. Such an ocean is not possible for an ordinary man to cross; nevertheless, by the grace of Lord Kṛṣṇa, King Yudhiṣṭhira was able to cross it very easily, and thus he became freed from all anxieties.

When Duryodhana saw that Mahārāja Yudhiṣṭhira had become very famous after performing the Rājasūya-yajña and was fully satisfied in every respect, he began to burn with the fire of envy because his mind was always poisonous. For one thing, he envied the imperial palace constructed by the demon Maya for the Pāṇḍavas. The palace was excellent in its puzzling artistic workmanship and was befitting the position of great princes, kings or leaders of the demons. In that great palace, the Pāṇḍavas lived with their family members, and Queen Draupadī served her husbands very peacefully. And because in those days Lord Kṛṣṇa was also there, the palace was also decorated by His thousands of queens. When the queens, with their heavy breasts and thin waists, moved within the palace and their ankle bells rang very melodiously with their movement, the whole palace appeared more opulent than the heavenly kingdom. Because a portion of their breasts was sprinkled with saffron powder, the pearl necklaces on their breasts appeared reddish. With their beautiful earrings and flowing hair, the queens appeared very attractive. After seeing such beauties in the palace of King Yudhiṣṭhira, Duryodhana was envious. He was especially envious and lustful upon seeing the beauty of Draupadī because he had cherished a special attraction for her from the very beginning of her marriage with the Pāṇḍavas. In the marriage selection assembly of Draupadī, Duryodhana had also been present, and along with other princes he had been very much captivated by the beauty of Draupadī, but he had failed to achieve her.
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Thus in great anxiety they all walked to Jagannatha Puri, where Sri Caitanya Mahaprabhu met them as usual

2021-03-03T13:44:26Z

172.68.65.74: Removed from deleted category 'Them'

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<div id="facts">
{{terms|"Thus in great anxiety they all walked to Jagannātha Purī, where Śrī Caitanya Mahāprabhu met them as usual"}}
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[[Category:Great]]
[[Category:Anxiety]]
[[Category:Walk]]
[[Category:Jagannatha Puri]]
[[Category:Caitanya's Meetings]]
[[Category:Caitanya in Jagannatha Puri]]
[[Category:Usual]]
[[Category:Sri Caitanya-caritamrta, Antya-lila Chapter 01 - Srila Rupa Gosvami's Second Meeting With the Lord]]
[[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 in great anxiety they all walked to Jagannātha Purī, where Śrī Caitanya Mahāprabhu met them as usual.
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<div class="quote_link">
[[Vanisource:CC Antya 1.25|CC Antya 1.25, Translation]]
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<div class="quote_translation">

Thus in great anxiety they all walked to Jagannātha Purī, where Śrī Caitanya Mahāprabhu met them as usual.
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Time is the basic measurement of the activity of our senses, by which we calculate past, present and future; but in factual calculation, time has no beginning and no end

2021-03-03T13:35:07Z

172.68.65.74: Removed from deleted category 'But'

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{{terms|"Time is the basic measurement of the activity of our senses, by which we calculate past, present and future; but in factual calculation, time has no beginning and no end"}}
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[[Category:Time]]
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 10 Purports - Divisions of the Creation]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 3</h3>
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<div class="quote">
<div class="quote_heading">
Factually, however, time has nothing to do with the relativities of things; rather, everything is shaped and calculated in terms of the facility offered by time. Time is the basic measurement of the activity of our senses, by which we calculate past, present and future; but in factual calculation, time has no beginning and no end.
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<div class="quote_link">
[[Vanisource:SB 3.10.11|SB 3.10.11, Translation and Purport]]
</div>
<div class="quote_translation">
Maitreya said: Eternal time is the primeval source of the interactions of the three modes of material nature. It is unchangeable and limitless, and it works as the instrument of the Supreme Personality of Godhead for His pastimes in the material creation.
</div>
<div class="text">
The impersonal time factor is the background of the material manifestation as the instrument of the Supreme Lord. It is the ingredient of assistance offered to material nature. No one knows where time began and where it ends, and it is time only which can keep a record of the creation, maintenance and destruction of the material manifestation. This time factor is the material cause of creation and is therefore a self expansion of the Personality of Godhead. Time is considered the impersonal feature of the Lord.

The time factor is also explained by modern men in various ways. Some accept it almost as it is explained in the Śrīmad-Bhāgavatam. For example, in Hebrew literature time is accepted, in the same spirit, as a representation of God. It is stated therein: "God, who at sundry times and in diverse manners spake in time past unto the fathers by the prophets...." Metaphysically, time is distinguished as absolute and real. Absolute time is continuous and is unaffected by the speed or slowness of material things. Time is astronomically and mathematically calculated in relation to the speed, change and life of a particular object. Factually, however, time has nothing to do with the relativities of things; rather, everything is shaped and calculated in terms of the facility offered by time. Time is the basic measurement of the activity of our senses, by which we calculate past, present and future; but in factual calculation, time has no beginning and no end. Cāṇakya Paṇḍita says that even a slight fraction of time cannot be purchased with millions of dollars, and therefore even a moment of time lost without profit must be calculated as the greatest loss in life. Time is not subject to any form of psychology, nor are the moments objective realities in themselves, but they are dependent on particular experiences.

Therefore, Śrīla Jīva Gosvāmī concludes that the time factor is intermixed with the activities—actions and reactions—of the external energy of the Lord. The external energy, or material nature, works under the superintendence of the time factor as the Lord Himself, and that is why material nature appears to have produced so many wonderful things in the cosmic manifestation. Bhagavad-gītā ([[Vanisource:BG 9.10 (1972)|BG 9.10]]) confirms this conclusion as follows:

:mayādhyakṣeṇa prakṛtiḥ
:sūyate sa-carācaram
:hetunānena kaunteya
:jagad viparivartate
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Thus You were sufficiently able to consult with Yourself, yet You called upon me for consultation, as if bewildered, although You are never bewildered. And this act of Yours bewilders me

2021-03-03T13:19:39Z

172.68.65.74: Removed from deleted category 'Upon'

<div id="compilation">
<div id="facts">
{{terms|"Thus You were sufficiently able to consult with Yourself, yet You called upon me for consultation, as if bewildered, although You are never bewildered. And this act of Yours bewilders me"}}
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[[Category:Krsna Was]]
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[[Category:Krsna and Uddhava]]
[[Category:Krsna's Bewilderment]]
[[Category:Although Krsna]]
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[[Category:Krsna's Actions]]
[[Category:Bhagavatam Verses Spoken by Uddhava - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 04 - Vidura Approaches Maitreya]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 3</h3>
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<div class="quote">
<div class="quote_heading">
Thus You were sufficiently able to consult with Yourself, yet You called upon me for consultation, as if bewildered, although You are never bewildered. And this act of Yours bewilders me.
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<div class="quote_link">
[[Vanisource:SB 3.4.17|SB 3.4.17, Translation and Purport]]
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<div class="quote_translation">
O my Lord, Your eternal Self is never divided by the influence of time, and there is no limitation to Your perfect knowledge. Thus You were sufficiently able to consult with Yourself, yet You called upon me for consultation, as if bewildered, although You are never bewildered. And this act of Yours bewilders me.
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<div class="text">
Uddhava was never actually bewildered, but he says that all these contradictions appear to be bewildering. The whole discussion between Kṛṣṇa and Uddhava was meant for the benefit of Maitreya, who was sitting nearby. The Lord used to call Uddhava for consultation when the city was attacked by Jarāsandha and others and when He executed great sacrifices as part of His routine royal work as Lord of Dvārakā. The Lord has no past, present and future because He is unhampered by the influence of eternal time and thus nothing is hidden from Him. He is eternally self-intelligent. Therefore His calling for Uddhava to give Him enlightenment is certainly astonishing. All these actions of the Lord appear to be contradictory, although there is no contradiction in the routine activities of the Lord. Therefore it is better to see them as they are and not attempt to explain them.
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Thus Sankara Pandita lay at the feet of Sri Caitanya Mahaprabhu, and the Lord placed His legs upon Sankara's body

2021-03-03T13:14:38Z

172.68.65.74: Removed from deleted category 'Thus'

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{{terms|"Thus Śaṅkara Paṇḍita lay at the feet of Śrī Caitanya Mahāprabhu, and the Lord placed His legs upon Śaṅkara’s body"}}
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[[Category:Sankara Pandita]]
[[Category:Lie - Lay]]
[[Category:Caitanya's Lotus Feet]]
[[Category:Caitanya's Placing]]
[[Category:Caitanya's Legs]]
[[Category:Body]]
[[Category:Sri Caitanya-caritamrta, Antya-lila Chapter 19 - The Inconceivable Behavior of Lord Sri Caitanya Mahaprabhu]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Antya-lila 20 Chapters]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Antya-lila</h3>
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<div class="quote">
<div class="quote_heading">
Thus Śaṅkara Paṇḍita lay at the feet of Śrī Caitanya Mahāprabhu, and the Lord placed His legs upon Śaṅkara’s body.
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<div class="quote_link">
[[Vanisource:CC Antya 19.68|CC Antya 19.68, Translation]]
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<div class="quote_translation">
Thus Śaṅkara Paṇḍita lay at the feet of Śrī Caitanya Mahāprabhu, and the Lord placed His legs upon Śaṅkara’s body.
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This kapha, pitta, vayu, this body, I am not this body. This is self-realization. "I am different from this bag of flesh and bone." When we realize completely, that is the first point of self-realization

2021-03-03T12:29:06Z

172.68.65.74: Removed from deleted category 'This'

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{{terms|"I am different from this bag of flesh and bone"|"This is self-realization"|"This kapha, pitta, vayu, this body, I am not this body"|"When we realize completely, that is the first point of self-realization"}}
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG71HongKongJanuary251975_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="241" link="Lecture on BG 7.1 -- Hong Kong, January 25, 1975" link_text="Lecture on BG 7.1 -- Hong Kong, January 25, 1975">
<div class="heading">Go means cow, and kharaḥ means asses. So yasya ātma-buddhiḥ: "A person who thinks himself ātma-buddhiḥ, as 'I am this body...' " Yasyātma-buddhiḥ kuṇape tri-dhātuke. This body is made of tri-dhātu, three dhātus: kapha, pitta, vāyu. "So this kapha, pitta, vāyu, this body, I am not this body." This is self-realization. "I am different from this bag of flesh and bone." When we realize completely, that is the first point of self-realization.
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<mp3player>https://s3.amazonaws.com/vanipedia/clip/750125BG.HK_clip3.mp3</mp3player>
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Hong Kong, January 25, 1975|Lecture on BG 7.1 -- Hong Kong, January 25, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Go means cow, and kharaḥ means asses. So yasya ātma-buddhiḥ: "A person who thinks himself ātma-buddhiḥ, as 'I am this body...' " Yasyātma-buddhiḥ kuṇape tri-dhātuke. This body is made of tri-dhātu, three dhātus: kapha, pitta, vāyu. "So this kapha, pitta, vāyu, this body, I am not this body." This is self-realization. "I am different from this bag of flesh and bone." When we realize completely, that is the first point of self-realization.</p>
<p>In the Second Chapter of the Bhagavad-gītā Kṛṣṇa has begun the philosophy of Bhagavad-gītā from this point, that "I am not this body." This is the beginning of spiritual knowledge. So long we are entrapped with the bodily concept of life, there is no question of spiritual life. That is the beginning. What is that? Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). The soul, the spirit soul, dehī, one who possesses the deha, body... Just like gṛhī. Gṛhī means one who remains in a home. He is called gṛhī, gṛhastha. Gṛhastha. Gṛha, the room or the apartment, and stha, who is staying there with husband, wife, children—he is called gṛhastha. But the gṛhī is not the person who is staying within the gṛha. He is different from the gṛha. Similarly, dehī and deha. Deha means this body, and dehī means who lives within the body. That is first of all explained. Dehinaḥ asmin dehe: "In this body there is the resident of the body." That is soul. That is the beginning of spiritual knowledge. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]]).</p>
<p>So dehī... Just like we change from one place to another, from one apartment to another. That you have got experience. Similarly, in the material condition of life we, the proprietor of the body, we are changing, tathā dehāntara-prāptiḥ, from one body to another. This is the first knowledge, preliminary knowledge. People have no preliminary knowledge even. Everyone is thinking, "I am this body." "I am Indian," "I am American," "I am Hindu," "I am Muslim," "I am brāhmaṇa," "I am kṣatriya." It is not this body I am. I am put into this body under certain circumstances. Otherwise I am not this body.</p>
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They (mental speculation and artificial austerities) will not help at all in the progress of devotional service. These processes are, therefore, not favorable for entering into the transcendental loving service of the Lord

2021-03-03T12:19:28Z

172.68.65.74: Removed from deleted category 'Not'

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{{terms|"They will not help at all in the progress of devotional service. These processes are, therefore, not favorable for entering into the transcendental loving service of the Lord"}}
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[[Category:The Nectar of Devotion Chapter 14 - Devotional Qualifications]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Nectar of Devotion</h3>
</div>
<div class="quote">
<div class="quote_heading">
They will not help at all in the progress of devotional service. These processes are, therefore, not favorable for entering into the transcendental loving service of the Lord. Actually Kṛṣṇa consciousness—devotional service itself—is the only way of advancing in devotional life. Devotional service is absolute; it is both the cause and the effect. The Supreme Personality of Godhead is the cause and effect of all that be, and to approach Him, the absolute, the process of devotional service—which is also absolute—has to be adopted.
</div>

<div class="quote_link">
[[Vanisource:NOD 14 (1970)|Nectar of Devotion, 14]]
</div>
<div class="text">
Some scholars recommend that knowledge and renunciation are important factors for elevating oneself to devotional service. But actually that is not a fact. Actually, the cultivation of knowledge or renunciation, which are favorable for achieving a footing in Kṛṣṇa consciousness, may be accepted in the beginning, but ultimately they may also come to be rejected, for devotional service is dependent on nothing other than the sentiment or desire for such service. It requires nothing more than sincerity.

It is the opinion of expert devotees that mental speculation and the artificial austerities of yoga practice may be favorable for becoming liberated from material contamination, but they will also make one's heart harder and harder. They will not help at all in the progress of devotional service. These processes are, therefore, not favorable for entering into the transcendental loving service of the Lord. Actually Kṛṣṇa consciousness—devotional service itself—is the only way of advancing in devotional life. Devotional service is absolute; it is both the cause and the effect. The Supreme Personality of Godhead is the cause and effect of all that be, and to approach Him, the absolute, the process of devotional service—which is also absolute—has to be adopted.

This is confirmed in the Bhagavad-gītā by the Lord Himself: "One can understand Me only through devotional service." In beginning His teaching of the Gītā, the Lord said to Arjuna, "Because you are My devotee I shall teach these secrets to you." Vedic knowledge means ultimately to understand the Supreme Lord, and the process of entering into His kingdom is devotional service. That is accepted by all authentic scriptures. Mental speculators neglect the process of devotional service, and by simply trying to defeat others in philosophical research they fail to develop the ecstasy of devotion.

In the [[Vanisource:SB 11.20.31|Eleventh Canto, 20th Chapter, 31st verse]], of the Śrīmad-Bhāgavatam, Kṛṣṇa says, "My dear Uddhava, for persons who are seriously engaged in My service, the cultivation of philosophical speculation and artificial renunciation are not very favorable. When a person becomes My devotee he automatically attains the fruits of the renunciation of material enjoyment, and he gets sufficient knowledge to understand the absolute truth." That is the test of advancement in devotional service. A devotee cannot be in darkness because the Lord shows him special favor and enlightens him from within.

In the [[Vanisource:SB 11.20.32-33|Eleventh Canto, 20th Chapter, 32nd and 33rd verses]], of the Śrīmad-Bhāgavatam the Lord further instructs Uddhava: "My dear friend, the profits derived from fruitive activities, austerities, the culture of philosophical knowledge, renouncement, the practice of mystic yoga, charity and all similar auspicious activities are automatically achieved by My devotees—those who are simply attached to Me by loving service. These devotees have everything at their disposal, but they desire nothing outside of My devotional service. If ever a devotee should desire some material profit—to be promoted to the heavenly planets—or some spiritual profit—to go to the Vaikuṇṭhas—by My causeless mercy their desires are very easily fulfilled."
</div>
</div>
</div>

The word amsamsah, which refers to part and parcel of a part and parcel. There are similar verses in the Caitanya-caritamrta which indicate that the Supreme Lord's parts and parcels again expand into other parts and parcels

2021-03-03T11:56:36Z

172.68.65.74: Removed from deleted category 'That'

<div id="compilation">
<div id="facts">
{{terms|"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"}}
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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 07 Purports - The Sacrifice Performed by Daksa]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
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.
</div>

<div class="quote_link">
[[Vanisource:SB 4.7.43|SB 4.7.43, Translation and Purport]]
</div>
<div class="quote_translation">
The Gandharvas said: Dear Lord, all the demigods, including Lord Śiva, Lord Brahmā, Indra and Marīci and the great sages, are all only differentiated parts and parcels of Your body. You are the Supreme Almighty Great; the whole creation is just like a plaything for You. We always accept You as the Supreme Personality of Godhead, and we offer our respectful obeisances unto You.
</div>
<div class="text">
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. As described in Śrīmad-Bhāgavatam, there are many manifestations of Viṣṇu and many manifestations of living entities. Viṣṇu manifestations are called svāṁśa, partial manifestations, and the living entities are called vibhinnāṁśa. The demigods like Brahmā and Indra have been promoted to such exalted positions by pious activities and austerities, but actually Viṣṇu, or Kṛṣṇa, is the master of everyone. In the Caitanya-caritāmṛta it is said, ekale īśvara kṛṣṇa, āra saba bhṛtya ([[Vanisource:CC Adi 5.142|CC Adi 5.142]]). This means that Kṛṣṇa alone is the Supreme Personality of Godhead, and all others, even the viṣṇu-tattva and certainly the living entities, are His servitors. Baladeva is the immediate expansion of Kṛṣṇa. He also engages in the service of Kṛṣṇa, and certainly the ordinary living entities are serving. Everyone is created, constitutionally, for serving Kṛṣṇa. Here the Gandharvas acknowledge that although the demigods may represent themselves as the Supreme, actually they are not supreme. Real supremacy belongs to Kṛṣṇa. Kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]]) is the statement of Śrīmad-Bhāgavatam: "Kṛṣṇa is the only Supreme Lord." Worship of Kṛṣṇa alone, therefore, includes worship of all the parts and parcels, just as watering the root of a tree also waters all the branches, twigs, leaves and flowers.
</div>
</div>
</div>

The object of lust is only the enjoyment of one's own senses. But love caters to the enjoyment of Lord Krsna, and thus it is very powerful

2021-03-03T09:18:59Z

172.68.65.74: Removed from deleted category 'But'

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{{terms|"The object of lust is only the enjoyment of one's own senses. But love caters to the enjoyment of Lord Krsna, and thus it is very powerful"}}
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[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 04 - The Confidential Reasons for the Appearance of Sri Caitanya Mahaprabhu]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Adi-lila 17 Chapters]]
</div>
<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
</div>
<div id="CCAdi4166_0" class="quote" parent="CC_Adi-lila" book="CC" index="498" link="CC Adi 4.166" link_text="CC Adi 4.166">
<div class="heading">The object of lust is only the enjoyment of one's own senses. But love caters to the enjoyment of Lord Kṛṣṇa, and thus it is very powerful.
</div>
<span class="link">[[Vanisource:CC Adi 4.166|CC Adi 4.166, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The object of lust is only the enjoyment of one's own senses. But love caters to the enjoyment of Lord Kṛṣṇa, and thus it is very powerful.</p>
</div>
</div>
</div>

The Lord is all-pervading by His inconceivable potency, and thus He entered the womb of Uttara to save His beloved devotee Maharaja Pariksit

2021-03-03T07:11:42Z

172.68.65.74: Removed from deleted category 'Thus'

<div id="compilation">
<div id="facts">
{{terms|"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"}}
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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 12 Purports - Birth of Emperor Pariksit]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 1</h3>
</div>
<div class="quote">
<div class="quote_heading">
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.
</div>

<div class="quote_link">
[[Vanisource:SB 1.12.9|SB 1.12.9, Translation and Purport]]
</div>
<div class="quote_translation">
The Lord was enriched with four hands, earrings of molten gold and eyes blood red with fury. As He loitered about, His club constantly encircled Him like a shooting star.
</div>
<div class="text">
<div class="purport">

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 ([[Vanisource:BG 9.31 (1972)|BG 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. The Lord can become bigger than thousands of universes and can become smaller than an atom at the same time. Merciful as He is, He becomes just suitable to the vision of the limited living being. He is unlimited. He is not limited by any measurement of our calculation. He can become bigger than what we can think of, and He can become smaller than what we can conceive. But in all circumstances He is the same all-powerful Lord. There is no difference between the thumblike Viṣṇu in the womb of Uttarā and the full-fledged Nārāyaṇa in the Vaikuṇṭha-dhāma, the kingdom of Godhead. He accepts the form of arca-vigraha (worshipable Deity) just to accept service from His different incapable devotees. By the mercy of the arca-vigraha, the form of the Lord in material elements, the devotees who are in the material world can easily approach the Lord, although He is not conceivable by the material senses. The arca-vigraha is therefore an all-spiritual form of the Lord to be perceived by the material devotees; such an arca-vigraha of the Lord is never to be considered material. There is no difference between matter and spirit for the Lord, although there is a gulf of difference between the two in the case of the conditioned living being. For the Lord there is nothing but spiritual existence, and similarly there is nothing except spiritual existence for the pure devotee of the Lord in his intimate relation with the Lord.

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

Only when there is the light of the sun, the moon or electricity are we able to see. Our seeing, therefore, is relative, and the light of the sun and moon and electricity is also relative; they are called illuminating only because we see them as such

2021-03-03T05:35:05Z

172.68.65.74: Removed from deleted category 'Are'

<div id="compilation">
<div id="facts">
{{terms|"only when there is the light of the sun, the moon or electricity are we able to see. Our seeing, therefore, is relative, and the light of the sun and moon and electricity is also relative; they are called illuminating only because we see them as such"}}
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[[Category:As Such]]
[[Category:Krsna Book Chapter 70 - Lord Krsna's Daily Activities]]
[[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">
Kṛṣṇa’s existence is not relative existence. Everything else but Kṛṣṇa is a relative truth, but Kṛṣṇa is the Supreme Absolute Truth. Kṛṣṇa does not depend on anything but Himself for His existence. Our existence, however, is relative. For example, only when there is the light of the sun, the moon or electricity are we able to see. Our seeing, therefore, is relative, and the light of the sun and moon and electricity is also relative; they are called illuminating only because we see them as such. But dependence and relativity do not exist in Kṛṣṇa.
</div>

<div class="quote_link">
[[Vanisource:KB 70|Krsna Book, 70]]
</div>
<div class="text">
The bodily limitation whereby one part of the body cannot act as another part is totally absent from the Supreme Personality of Godhead. There is no difference between His body and Himself. He is completely spiritual, and therefore there is no difference between His body and His soul. Similarly, He is not different from His millions of incarnations and plenary expansions. Baladeva is the first expansion of Kṛṣṇa, and from Baladeva expand Saṅkarṣaṇa, Vāsudeva, Pradyumna and Aniruddha. From Saṅkarṣaṇa there is an expansion of Nārāyaṇa, and from Nārāyaṇa there is a second quadruple expansion of Saṅkarṣaṇa, Vāsudeva, Pradyumna and Aniruddha. Similarly, there are innumerable other expansions of Kṛṣṇa, but all of them are one. Kṛṣṇa has many incarnations, such as Lord Nṛsiṁha, Lord Boar, Lord Fish and Lord Tortoise, but there is no difference between Kṛṣṇa’s original two-handed form, like that of a human being, and these incarnations of gigantic animal forms. Nor is there any difference between the action of one part of His body and that of another. His hands can act as His legs, His eyes can act as His ears, or His nose can act as another part of His body. Kṛṣṇa’s smelling and eating and hearing are all the same. We limited living entities have to use a particular part of the body for a particular purpose, but there is no such distinction for Kṛṣṇa. In the Brahma-saṁhitā it is said, aṅgāni yasya sakalendriya-vṛttimanti: Kṛṣṇa can perform the activities of one limb with any other limb. So by analytical study of Kṛṣṇa and His person, it is concluded that He is the complete whole. When He meditates, therefore, He meditates on Himself. Self-meditation by ordinary men, designated in Sanskrit as so ’ham, is simply imitation. Kṛṣṇa may meditate on Himself because He is the complete whole, but we cannot imitate Him and meditate on ourselves. Our body is a designation superimposed upon our self, the soul. Kṛṣṇa’s body is not a designation: Kṛṣṇa’s body is also Kṛṣṇa. There is no existence of anything foreign in Kṛṣṇa. Whatever there is in Kṛṣṇa is also Kṛṣṇa. He is therefore the supreme, indestructible, complete existence, or the Supreme Truth.

Kṛṣṇa’s existence is not relative existence. Everything else but Kṛṣṇa is a relative truth, but Kṛṣṇa is the Supreme Absolute Truth. Kṛṣṇa does not depend on anything but Himself for His existence. Our existence, however, is relative. For example, only when there is the light of the sun, the moon or electricity are we able to see. Our seeing, therefore, is relative, and the light of the sun and moon and electricity is also relative; they are called illuminating only because we see them as such. But dependence and relativity do not exist in Kṛṣṇa. His activities are not dependent on anyone else’s appreciation, nor does He depend on anyone else’s help. He is beyond the existence of limited time and space, and because He is transcendental to time and space He cannot be covered by the illusion of māyā, whose activities are limited. In the Vedic literature we find that the Supreme Personality of Godhead has multipotencies. Since all such potencies are emanations from Him, there is no difference between Him and His potencies. Certain philosophers say, however, that when Kṛṣṇa comes He accepts a material body. But even if it is accepted that when He comes to the material world He accepts a material body, it should be concluded also that because the material energy is not different from Him, this body does not act materially. In the Bhagavad-gītā it is said, therefore, that He appears by His own internal potency, ātma-māyā.

Kṛṣṇa is called the Supreme Brahman because He is the cause of creation, the cause of maintenance and the cause of dissolution. Lord Brahmā, Lord Viṣṇu and Lord Śiva are different expansions of these material qualities. All these material qualities can act upon the conditioned souls, but there is no such action and reaction upon Kṛṣṇa because these qualities are all simultaneously one with and different from Him. Kṛṣṇa Himself is simply sac-cid-ānanda-vigraha (BS 5.1), the eternal form of bliss and knowledge, and because of His inconceivable greatness, He is called the Supreme Brahman. His meditation on Brahman or Paramātmā or Bhagavān is on Himself only and not on anything else beyond Himself. This meditation cannot be imitated by the ordinary living entity.

After His meditation, the Lord would regularly bathe early in the morning with clear, sanctified water. Then He would change into fresh clothing, cover Himself with a wrapper and engage Himself in His daily religious functions. Out of His many religious duties, the first was to offer oblations into the sacrificial fire and silently chant the Gāyatrī mantra. Lord Kṛṣṇa, as the ideal householder, executed all the religious functions of a householder without deviation. When the sunrise became visible, the Lord would offer specific prayers to the sun-god. The sun-god and other demigods mentioned in the Vedic scriptures are described as different limbs of the body of Lord Kṛṣṇa, and it is the duty of the householder to offer respects to the demigods and great sages, as well as the forefathers.
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One will not derive any benefit by rendering service to such false brahmana-kulas - caste brahmanas

2021-03-03T05:25:27Z

172.68.65.74: Removed from deleted category 'Any'

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{{terms|"One will not derive any benefit by rendering service to such false brāhmaṇa-kulas"}}
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
The difficulty, according to the Varāha Purāṇa, is that demons, taking advantage of Kali-yuga, have taken birth in brāhmaṇa families. Rākṣasāḥ kalim āśritya jāyante brahma-yoniṣu (Varāha Purāṇa). In other words, in this age there are many so-called caste brāhmaṇas and caste Gosvāmīs who, taking advantage of the śāstra and of the innocence of people in general, claim to be brāhmaṇas and Vaiṣṇavas by hereditary right. One will not derive any benefit by rendering service to such false brāhmaṇa-kulas.
</div>

<div class="quote_link">
[[Vanisource:SB 4.21.40|SB 4.21.40, Translation and Purport]]
</div>
<div class="quote_translation">
By regular service to the brāhmaṇas and Vaiṣṇavas, one can clear the dirt from his heart and thus enjoy supreme peace and liberation from material attachment and be satisfied. In this world there is no fruitive activity superior to serving the brāhmaṇa class, for this can bring pleasure to the demigods, for whom the many sacrifices are recommended.
</div>
<div class="text">
In Bhagavad-gītā ([[Vanisource:BG 2.65 (1972)|BG 2.65]]) it is said: prasāde sarva-duḥkhānāṁ hānir asyopajāyate. Unless one is self-satisfied, he cannot be free from the miserable conditions of material existence. Therefore it is essential to render service to the brāhmaṇas and Vaiṣṇavas to achieve the perfection of self-satisfaction. Śrīla Narottama dāsa Ṭhākura therefore says:

<div class="quote_verse">
:tāṅdera caraṇa sevi bhakta-sane vāsa
:janame janame haya, ei abhilāṣa
</div>

"Birth after birth I desire to serve the lotus feet of the ācāryas and live in a society of devotees." A spiritual atmosphere can be maintained only by living in a society of devotees and by serving the orders of the ācāryas. The spiritual master is the best brāhmaṇa. At present, in the age of Kali, it is very difficult to render service to the brāhmaṇa-kula, or the brāhmaṇa class. The difficulty, according to the Varāha Purāṇa, is that demons, taking advantage of Kali-yuga, have taken birth in brāhmaṇa families. Rākṣasāḥ kalim āśritya jāyante brahma-yoniṣu (Varāha Purāṇa). In other words, in this age there are many so-called caste brāhmaṇas and caste Gosvāmīs who, taking advantage of the śāstra and of the innocence of people in general, claim to be brāhmaṇas and Vaiṣṇavas by hereditary right. One will not derive any benefit by rendering service to such false brāhmaṇa-kulas. One must therefore take shelter of a bona fide spiritual master and his associates and should also render service to them, for such activity will greatly help the neophyte in attaining full satisfaction. This has been very clearly explained by Śrīla Viśvanātha Cakravartī Ṭhākura in his explanation of the verse vyavasāyātmikā buddhir ekeha kuru-nandana ([[Vanisource:BG 2.41 (1972)|BG 2.41]]). By actually following the regulative principles of bhakti-yoga as recommended by Śrīla Narottama dāsa Ṭhākura, one can very quickly come to the transcendental platform of liberation, as explained in this verse (atyanta-śamam).

The particular use of the word anativelam ("without delay") is very significant because simply by serving brāhmaṇas and Vaiṣṇavas one can get liberation. There is no need to undergo severe penances and austerities. The vivid example of this is Nārada Muni himself. In his previous birth, he was simply a maidservant's son, but he got the opportunity to serve exalted brāhmaṇas and Vaiṣṇavas, and thus in his next life he not only became liberated, but became famous as the supreme spiritual master of the entire Vaiṣṇava disciplic succession. According to the Vedic system, therefore, it is customarily recommended that after performing a ritualistic ceremony, one should feed the brāhmaṇas.
</div>
</div>
</div>

Only by dint of Your inconceivable potency does this material world, although a shadow representation of the spiritual world, appear to be factual. No one can understand what You plan to do in the future

2021-03-03T05:24:53Z

172.68.65.74: Removed from deleted category 'To Be'

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<div id="facts">
{{terms|"Only by dint of Your inconceivable potency does this material world, although a shadow representation of the spiritual world, appear to be factual. No one can understand what You plan to do in the future"}}
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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="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div id="KB70_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="74" link="KB 70" link_text="Krsna Book 70">
<div class="heading">My dear Lord, by Your inconceivable potencies You create this cosmic manifestation, maintain it and again dissolve it. Only by dint of Your inconceivable potency does this material world, although a shadow representation of the spiritual world, appear to be factual. No one can understand what You plan to do in the future.
</div>
<span class="link">[[Vanisource:KB 70|Krsna Book 70]]: </span><div style="display: inline;" class="text"><p style="display: inline;">“My dear Lord, by Your inconceivable potencies You create this cosmic manifestation, maintain it and again dissolve it. Only by dint of Your inconceivable potency does this material world, although a shadow representation of the spiritual world, appear to be factual. No one can understand what You plan to do in the future. Your transcendental position is always inconceivable to everyone. As far as I am concerned, I can simply offer my respectful obeisances unto You again and again. In the bodily concept of existence, everyone is driven by material desires, and thus everyone develops new material bodies one after another in the cycle of birth and death. Being absorbed in such a concept of existence, one does not know how to get out of this encagement of the material body. By Your causeless mercy, my Lord, You descend to exhibit Your various transcendental pastimes, which are illuminating and full of glory. Therefore I have no alternative but to offer my respectful obeisances unto You.</p>
</div>
</div>
</div>

Once, when Radharani was taking off the necklace given to Her by Krsna, Jatila, her mother-in-law, told a friend: "My dear friend, just see the beautiful necklace that Krsna has presented to Radharani"

2021-03-03T05:11:34Z

172.68.65.74: Removed from deleted category 'That'

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{{terms|"Once, when Rādhārāṇī was taking off the necklace given to Her by Kṛṣṇa, Jaṭilā, her mother-in-law, told a friend"|"My dear friend, just see the beautiful necklace that Kṛṣṇa has presented to Rādhārāṇī"}}
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[[Category:The Nectar of Devotion Chapter 47 - Compassion and Anger]]
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</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Nectar of Devotion</h3>
</div>
<div class="quote">
<div class="quote_heading">
Once, when Rādhārāṇī was taking off the necklace given to Her by Kṛṣṇa, Jaṭilā, her mother-in-law, told a friend: "My dear friend, just see the beautiful necklace that Kṛṣṇa has presented to Rādhārāṇī. She is now holding it, but still she wants to tell us that She has no connection with Kṛṣṇa. This girl's activities have disgraced our whole family.
</div>

<div class="quote_link">
[[Vanisource:NOD 47 (1970)|Nectar of Devotion, 47]]
</div>
<div class="text">
There is a statement in the Vidagdha-mādhava wherein Śrīmatī Rādhārāṇī, in an angry mood, addressed Her mother, Paurṇamāsī, after she had accused Rādhārāṇī of going to Kṛṣṇa. "My dear mother," Rādhā declared, "what can I say to you? Kṛṣṇa is so cruel that He often attacks Me on the street, and if I want to cry out very loudly, this boy with a peacock feather on His head immediately covers My face so that I cannot cry. And if I want to go away from the scene because I am afraid of Him, He will immediately spread His arms to block My path. If I piteously fall down at His feet, then this enemy of the Madhu demon, in an angry mood, bites My face! Mother, just try to understand My situation, and don't be unnecessarily angry with Me. Instead, please tell Me how I can save Myself from these terrible attacks of Kṛṣṇa!"

Sometimes amongst contemporary personalities there are signs of ecstasy in anger because of love for Kṛṣṇa. An example of such anger was exhibited in the quarrel between Jaṭilā and Mukharā. Jaṭilā was the mother-in-law of Rādhārāṇī, and Mukharā was Her great grand-mother. Both of them were talking about Kṛṣṇa's unnecessary harrassment of Rādhārāṇī when She was walking on the street. Jaṭilā said, "You cruel-faced Mukharā! By hearing your words my heart feels like it is burning in a fire!" And Mukharā replied, "You sinful Jaṭilā, by hearing your words, there is aching in my head! You cannot give any evidence that Kṛṣṇa has attacked Rādhārāṇī, the daughter of my granddaughter Kīrtidā."

Once, when Rādhārāṇī was taking off the necklace given to Her by Kṛṣṇa, Jaṭilā, her mother-in-law, told a friend: "My dear friend, just see the beautiful necklace that Kṛṣṇa has presented to Rādhārāṇī. She is now holding it, but still she wants to tell us that She has no connection with Kṛṣṇa. This girl's activities have disgraced our whole family!"

Natural jealousy of Kṛṣṇa by persons like Śiśupāla cannot be accepted as ecstatic love in anger with Kṛṣṇa.
</div>
</div>
</div>

My two secretaries, Srimad Bhagavan das Adhikari and Srimad Giriraja das Brahmacari tried their utmost to get an appointment from the secretary of the Governor of Maharashtra. His Excellency Nawab Ali Yavar Jung, but it was not successful

2021-03-03T04:06:42Z

172.68.65.74: Removed from deleted category 'But'

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{{terms|"My two secretaries, Srimad Bhagavan das Adhikari and Srimad Giriraja das Brahmacari tried their utmost to get an appointment from the secretary of the Governor of Maharashtra. His Excellency Nawab Ali Yavar Jung, but it was not successful"}}
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</div>
<div id="section">
<h2>Correspondence</h2>
</div>
<div id="sub_section">
<h3>1975 Correspondence</h3>
</div>
<div class="quote">
<div class="quote_heading">
My two secretaries, Srimad Bhagavan das Adhikari and Srimad Giriraja das Brahmacari tried their utmost to get an appointment from the secretary of the Governor of Maharashtra. His Excellency Nawab Ali Yavar Jung, but it was not successful.
</div>

<div class="quote_link">
[[Vanisource:750111 - Letter to Dr. Channa Reddy written from Bombay|750111 - Letter to Dr. Channa Reddy written from Bombay]]
</div>
<div class="text">
January 11, 1975
Governor of Uttar Pradesh,
Raj Bhavan, Lucknow, Uttar Pradesh.

Personal.

Hare Krishna Land, Gandhi Gram Rd.
Juhu, Bombay 400 054

My dear Dr. Channa Reddy,

Please accept the blessings of Lord Caitanya. I beg to thank you very much for your letter dated December 25, 1974. I hope by this time, you have returned to Lucknow from your long tour in Hyderabad. So, I did not try to reply to this letter earlier.My two secretaries, Srimad Bhagavan das Adhikari and Srimad Giriraja das Brahmacari tried their utmost to get an appointment from the secretary of the Governor of Maharashtra. His Excellency Nawab Ali Yavar Jung, but it was not successful. The reports of my secretaries are enclosed herein (please find).

I hope by this time, you might have received some reply from the Nawab Sahib. If so, kindly let me know what is the reply.I hope this meets you in good health.

Your ever well-wisher,

A.C. Bhaktivedanta Swami

Encl: As above.
</div>
</div>
</div>

My only credit is that I do not want to mix any rascaldom with this pure Bhagavad-gita teaching

2021-03-03T04:03:12Z

172.68.65.74: Removed from deleted category 'This'

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{{terms|"my only credit is, I do not want to mix with this pure ''Bhagavad-gītā'' teaching any rascaldom"}}
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Nectar_of_Devotion_Lectures" class="sub_section" sec_index="2" parent="Lectures" text="Nectar of Devotion Lectures"><h3>Nectar of Devotion Lectures</h3>
</div>
<div id="TheNectarofDevotionBombayJanuary91973_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="22" link="The Nectar of Devotion -- Bombay, January 9, 1973" link_text="The Nectar of Devotion -- Bombay, January 9, 1973">
<div class="heading">My only credit is, I do not want to mix with this pure Bhagavad-gītā teaching, any rascaldom, that's all. That is my credit. And whatever little miracle has been done, only on this principle.
</div>

<mp3player>https://vanipedia.s3.amazonaws.com/clip/730109ND-BOMBAY_clip004.mp3</mp3player>
<span class="link">[[Vanisource:The Nectar of Devotion -- Bombay, January 9, 1973|The Nectar of Devotion -- Bombay, January 9, 1973]]: </span><div class="text"><p style="display: inline;">
Pradyumna: "That should be the attitude of all preachers of the Kṛṣṇa consciousness movement, following in the footsteps of Śrīla Rūpa Gosvāmī. We should never think of ourselves as great preachers, but should always consider that we are simply instrumental to the previous ''ācāryas''."

Prabhupāda: Yes, we should not be very much proud that, "I have created wonderful." Why? What wonderful? What? I am not a magician that I can create wonderful. Sometimes people, they give me so much honor: "Swāmījī, you have created wonderful." I do not feel that I have created wonderful. What I have done? I say that I, I do . . . I'm not a magician. I do not know how to create wonderful. I have simply ''Bhagavad-gītā'', presenting ''Bhagavad-gītā'' as it is, that's all. If there is any credit, this is only credit.

Anyone can do that. The ''Bhagavad-gītā'' is there, and anyone can present ''Bhagavad-gītā'' as it is. So it will act wonderful. I am not a magician. I do not know the tricks of magics and the ''yoga-siddhi'', I am creating (makes gesture) like this. (laughter) I have no such power. Neither I do it. So I . . . my only credit is, I do not want to mix with this pure ''Bhagavad-gītā'' teaching any rascaldom, that's all. That is my credit. And whatever little miracle has been done, only on this principle. That's all.

My dear Lord Sambhu, who within this material world but you can surpass My illusory energy? People are generally attached to sense enjoyment and conquered by its influence. Indeed, the influence of material nature is very difficult for them to surmount

2021-03-03T03:39:33Z

172.68.65.74: Removed from deleted category 'Are'

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{{terms|"My dear Lord Sambhu, who within this material world but you can surpass My illusory energy? People are generally attached to sense enjoyment and conquered by its influence. Indeed, the influence of material nature is very difficult for them to surmount"}}
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[[Category:Srimad-Bhagavatam, Canto 08 Chapter 12 - The Mohini-murti Incarnation Bewilders Lord Siva]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 8</h3>
</div>
<div class="quote">
<div class="quote_heading">
My dear Lord Sambhu, who within this material world but you can surpass My illusory energy? People are generally attached to sense enjoyment and conquered by its influence. Indeed, the influence of material nature is very difficult for them to surmount.
</div>

<div class="quote_link">
[[Vanisource:SB 8.12.39|SB 8.12.39, Translation and Purport]]
</div>
<div class="quote_translation">
My dear Lord Sambhu, who within this material world but you can surpass My illusory energy? People are generally attached to sense enjoyment and conquered by its influence. Indeed, the influence of material nature is very difficult for them to surmount.
</div>
<div class="text">
Of the three chief demigods—Brahmā, Viṣṇu and Maheśvara—all but Viṣṇu are under the influence of māyā. In Caitanya-caritāmṛta, they are described as māyī, which means "under māyā's influence." But even though Lord Śiva associates with māyā, he is not influenced. The living entities are affected by māyā, but although Lord Śiva apparently associates with māyā, he is not affected. In other words, all living entities within this material world except for Lord Śiva are swayed by māyā. Lord Śiva is therefore neither viṣṇu-tattva nor jīva-tattva. He is between the two.
</div>
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Mucukunda continued, "The royal body was advertised as the king of human society - that royal body decomposes under the influence of inevitable time & becomes fit for being eaten by worms & insects or being turned into ashes or the stool of an animal"

2021-03-03T03:20:38Z

172.68.65.74: Removed from deleted category 'By'

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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">
The royal body which was always decorated with golden ornaments during life and which moved on a chariot drawn by beautiful horses or on the back of an elephant nicely decorated with golden ornaments, and which was advertised as the king of human society—that same royal body decomposes under the influence of inevitable time and becomes fit for being eaten by worms and insects or being turned into ashes or the stool of an animal.
</div>

<div class="quote_link">
[[Vanisource:KB 51|Krsna Book, 51]]
</div>
<div class="text">
“My dear Lord, I am not an exception to this universal law of material nature. I am also a foolish person who has wasted his time for nothing. And my position is especially difficult. On account of my being situated in the royal order, I was more puffed up than ordinary persons. An ordinary man thinks he is the proprietor of his body or his family, but I began to think in that way on a larger scale. I wanted to be the master of the whole world, and as I became puffed up with ideas of sense gratification, my bodily concept of life became stronger and stronger. My attachment for home, wife and children, for money and supremacy over the world, became more and more acute; in fact, it was limitless. So I remained always attached to thoughts of my material living conditions.

“Therefore, my dear Lord, I wasted so much of my valuable lifetime with no benefit. As my misconception of life intensified, I began to think of this material body, which is just a bag of flesh and bones, as the all in all, and in my vanity I believed I had become the king of human society. In this misconception of bodily life I traveled all over the world, accompanied by my military strength—soldiers, charioteers, elephants and horses. Assisted by many commanders and puffed up by power, I could not trace out Your Lordship, who always sit within my heart as the most intimate friend. I did not care for You, and this was the fault of my so-called exalted material condition. I think that, like me, all living creatures are careless about spiritual realization and are always full of anxieties, thinking, ‘What is to be done? What is next?’ But because we are strongly bound by material desires, we continue to remain in craziness.

“Yet in spite of our being so absorbed in material thought, inevitable time, which is only a form of Yourself, is always careful about its duty, and as soon as the allotted time is over, Your Lordship immediately ends all the activities of our material dreams. As the time factor, You end all our activities, as a hungry black snake swiftly swallows up a small rat without leniency. Due to the action of cruel time, the royal body which was always decorated with golden ornaments during life and which moved on a chariot drawn by beautiful horses or on the back of an elephant nicely decorated with golden ornaments, and which was advertised as the king of human society—that same royal body decomposes under the influence of inevitable time and becomes fit for being eaten by worms and insects or being turned into ashes or the stool of an animal. This beautiful body may be recognized as a royal body while in the living condition, but after death the body of even a king is eaten by an animal and therefore turned into stool or is cremated in a crematorium and turned into ashes or is put into an earthly grave, where different kinds of worms and insects are produced of it.

“My dear Lord, we come under the full control of this inevitable time not only after death but also, in a different way, while living. For example, I may be a powerful king, and yet when I come home after conquering the world I become subjected to many material conditions. When I come back victorious, all subordinate kings may come and offer their respects, but as soon as I enter the inner section of my palace, I myself become an instrument in the hands of the queens, and for sense gratification I have to fall down at the feet of women. The material way of life is so complicated that before taking the enjoyment of material life one has to work so hard that there is scarcely an opportunity for peacefully enjoying. And to attain all material facilities one has to undergo severe austerities and penances and be elevated to the heavenly planets. If one gets the opportunity to take birth in a very rich or royal family, even then he is always anxious to maintain the status quo and prepare for the next life by performing various sacrifices and distributing charity. Even in royal life one is full of anxieties, not only because of political administration but also in regard to being elevated to the heavenly planets.

“It is therefore very difficult to get out of material entanglement, but if one is somehow or other favored by You, by Your mercy alone he is given the opportunity to associate with a pure devotee. That is the beginning of liberation from the entanglement of material, conditioned life. My dear Lord, only by the association of pure devotees is one able to approach Your Lordship, who are the controller of both the material and spiritual existences. You are the supreme goal of all pure devotees, and by association with pure devotees one can develop his dormant love for You. Therefore, development of Kṛṣṇa consciousness in the association of pure devotees is the cause of liberation from this material entanglement.
</div>
</div>
</div>

Material contamination continues as long as one thinks that he is as good as the Supreme Lord or is equal with Him. This condition is the last snare of maya

2021-03-03T02:14:43Z

172.68.65.74: Removed from deleted category 'This'

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{{terms|"Material contamination continues as long as one thinks that he is as good as the Supreme Lord or is equal with Him. This condition is the last snare of māyā"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 24 Purports - The Renunciation of Kardama Muni]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
When the conditioned soul realizes that he is subordinate to the Supreme Soul, his position is called labdhātmā, self-realization, or mukta-bandhana, freedom from material contamination. Material contamination continues as long as one thinks that he is as good as the Supreme Lord or is equal with Him. This condition is the last snare of māyā.
</div>

<div class="quote_link">
[[Vanisource:SB 3.24.45|SB 3.24.45, Translation and Purport]]
</div>
<div class="quote_translation">
He thus became liberated from conditioned life and became self-situated in transcendental devotional service to the Personality of Godhead, Vāsudeva, the omniscient Supersoul within everyone.
</div>
<div class="text">
When one engages in the transcendental devotional service of the Lord one becomes aware that his constitutional position, as an individual soul, is to be eternally a servitor of the Supreme Lord, Vāsudeva. Self-realization does not mean that because the Supreme Soul and the individual soul are both souls they are equal in every respect. The individual soul is prone to be conditioned, and the Supreme Soul is never conditioned. When the conditioned soul realizes that he is subordinate to the Supreme Soul, his position is called labdhātmā, self-realization, or mukta-bandhana, freedom from material contamination. Material contamination continues as long as one thinks that he is as good as the Supreme Lord or is equal with Him. This condition is the last snare of māyā. Māyā always influences the conditioned soul. Even after much meditation and speculation, if one continues to think himself one with the Supreme Lord, it is to be understood that he is still in the last snares of the spell of māyā.

The word pareṇa is very significant. para means "transcendental, untinged by material contamination." Full consciousness that one is an eternal servant of the Lord is called parā bhakti. If one has any identification with material things and executes devotional service for attainment of some material gain, that is viddhā bhakti, contaminated bhakti. One can actually become liberated by execution of parā bhakti.

Another word mentioned here is sarva jñe. The Supersoul sitting within the heart is all-cognizant. He knows. I may forget my past activities due to the change of body, but because the Supreme Lord as Paramātmā is sitting within me, He knows everything; therefore the result of my past karma, or past activities, is awarded to me. I may forget, but He awards me suffering or enjoyment for the misdeeds or good deeds of my past life. One should not think that he is freed from reaction because he has forgotten the actions of his past life. Reactions will take place, and what kind of reactions there will be is judged by the Supersoul, the witness.
</div>
</div>
</div>

Maharaja Pariksit was perfectly right when he firmly accepted the lotus feet of Lord Krsna, renouncing all karma-kandiya conceptions of life

2021-03-03T01:52:27Z

172.68.65.74: Removed from deleted category 'Was'

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<div id="facts">
{{terms|"Mahārāja Parīkṣit was perfectly right when he firmly accepted the lotus feet of Lord Kṛṣṇa, renouncing all karma-kāṇḍīya conceptions of life"}}
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[[Category:Srimad-Bhagavatam, Canto 02 Chapter 04 Purports - The Process of Creation]]
[[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">
The whole matter is concluded in the Bhagavad-gītā (BG 2.41) as vyavasāyātmikā buddhiḥ, or the absolute path of perfection. Śrī Baladeva Vidyābhūṣaṇa, a great Vaiṣṇava scholar, defines this as bhagavad-arcanā-rūpaika-niṣkāma-karmabhir viśuddha-cittaḥ—accepting transcendental loving service to the Lord as the prime duty, free from fruitive reaction.

So Mahārāja Parīkṣit was perfectly right when he firmly accepted the lotus feet of Lord Kṛṣṇa, renouncing all karma-kāṇḍīya conceptions of life.
</div>

<div class="quote_link">
[[Vanisource:SB 2.4.3-4|SB 2.4.3-4, Translation and Purport]]
</div>
<div class="quote_translation">
O great sages, the great soul Mahārāja Parīkṣit, constantly rapt in thought of Lord Kṛṣṇa, knowing well of his imminent death, renounced all sorts of fruitive activities, namely acts of religion, economic development and sense gratification, and thus fixed himself firmly in his natural love for Kṛṣṇa and asked all these questions, exactly as you are asking me.
</div>
<div class="text">
</div>
<div class="text">
<div class="purport">

The three activities of religion, economic development and sense gratification are generally attractive for conditioned souls struggling for existence in the material world. Such regulated activities prescribed in the Vedas are called the karma-kāṇḍīya conception of life, and householders are generally recommended to follow the rules just to enjoy material prosperity both in this life and in the next. Most people are attracted by such activities. Even in the activities of their modern godless civilization, people are more concerned with economic development and sense gratification without any religious sentiments. As a great emperor of the world, Mahārāja Parīkṣit had to observe such regulations of the Vedic karma-kāṇḍīya section, but by his slight association with Śukadeva Gosvāmī he could perfectly understand that Lord Kṛṣṇa, the Absolute Personality of Godhead (Vāsudeva), for whom he had a natural love since his birth, is everything, and thus he fixed his mind firmly upon Him, renouncing all modes of Vedic karma-kāṇḍīya activities. This perfectional stage is attained by a jñānī after many, many births. The jñānīs, or the empiric philosophers endeavoring for liberation, are thousands of times better than the fruitive workers, and out of hundreds of thousands of such jñānīs one is liberated factually. And out of hundreds of thousands of such liberated persons, even one person is rarely found who can firmly fix his mind unto the lotus feet of Lord Śrī Kṛṣṇa, as declared by the Lord Himself in the Bhagavad-gītā ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). Mahārāja Parīkṣit is specially qualified with the word mahā-manāḥ, which puts him on an equal level with the mahātmās described in the Bhagavad-gītā. In the later age also there have been many mahātmās of this type, and they also gave up all karma-kāṇḍīya conceptions of life' solely and wholly depending on the Supreme Personality of Godhead Kṛṣṇa. Lord Caitanya, who is Lord Kṛṣṇa Himself, taught us in His Śikṣāṣṭaka (8):

<div class="quote_verse">
:āśliṣya vā pāda-ratāṁ pinaṣṭu mām
:adarśanān marma-hatāṁ karotu vā
:yathā tathā vā vidadhātu lampaṭo
:mat-prāṇa-nāthas tu sa eva nāparaḥ
</div>

"Lord Kṛṣṇa, who is the lover of many devotees (women), may embrace this fully surrendered maidservant or may trample me with His feet, or He may render me brokenhearted by not being present before me for a long duration of time, but still He is nothing less than the Absolute Lord of my heart."

Śrīla Rūpa Gosvāmī spoke thus:

<div class="quote_verse">
:viracaya mayi daṇḍaṁ dīna-bandho dayāṁ vā
:gatir iha na bhavattaḥ kācid anyā mamāsti
:nipatatu śata-koṭir nirmalaṁ vā navāmbhas
:tad api kila payodaḥ stūyate cātakena
</div>

"O Lord of the poor, do what you like with me, give me either mercy or punishment, but in this world I have none to look to except Your Lordship. The cātaka bird always prays for the cloud, regardless of whether it showers rains or throws a thunderbolt."

Śrīla Mādhavendra Purī, the grand-spiritual master of Lord Caitanya, took leave of all karma-kāṇḍīya obligations in the following words:

<div class="quote_verse">
:sandhyā-vandana bhadram astu bhavato bhoḥ snāna tubhyaṁ namo
:bho devāḥ pitaraś ca tarpaṇa-vidhau nāhaṁ kṣamaḥ kṣamyatām
:yatra kvāpi niṣadya yādava-kulottaṁsasya kaṁsa-dviṣaḥ
:smāraṁ smāram aghaṁ harāmi tad alaṁ manye kim anyena me
</div>

"O my evening prayer, all good unto you. O my morning bath, I bid you good-bye. O demigods and forefathers, please excuse me. I am unable to perform any more offerings for your pleasure. Now I have decided to free myself from all reactions to sins simply by remembering anywhere and everywhere the great descendant of Yadu and the great enemy of Kaṁsa [Lord Kṛṣṇa]. I think that this is sufficient for me. So what is the use of further endeavors?"

Śrīla Mādhavendra Purī said further:

<div class="quote_verse">
:mugdhaṁ māṁ nigadantu nīti-nipuṇā bhrāntaṁ muhur vaidikā
:mandaṁ bāndhava-sañcayā jaḍa-dhiyaṁ muktādarāḥ sodarāḥ
:unmattaṁ dhanino viveka-caturāḥ kāmam mahā-dāmbhikam
:moktuṁ na kṣāmate manāg api mano govinda-pāda-spṛhām
</div>

"Let the sharp moralist accuse me of being illusioned; I do not mind. Experts in Vedic activities may slander me as being misled, friends and relatives may call me frustrated, my brothers may call me a fool, the wealthy mammonites may point me out as mad, and the learned philosophers may assert that I am much too proud; still my mind does not budge an inch from the determination to serve the lotus feet of Govinda, though I be unable to do it."

And also Prahlāda Mahārāja said:

<div class="quote_verse">
:dharmārtha-kāma iti yo 'bhihitas trivarga
:īkṣā trayī naya-damau vividhā ca vārtā
:manye tad etad akhilaṁ nigamasya satyaṁ
:svātmārpaṇaṁ sva-suhṛdaḥ paramasya puṁsaḥ
</div>

"Religion, economic development and sense gratification are celebrated as three means of attaining the path of salvation. Of these, īkṣā trayī especially, i.e., knowledge of the self, knowledge of fruitive acts and logic and also politics and economics, are different means of livelihood. All these are different subjects of Vedic education, and therefore I consider them temporary engagements. On the other hand, surrendering unto the Supreme Lord Viṣṇu is a factual gain in life, and I consider it the ultimate truth." ([[Vanisource:SB 7.6.26|SB 7.6.26]])

The whole matter is concluded in the Bhagavad-gītā ([[Vanisource:BG 2.41 (1972)|BG 2.41]]) as vyavasāyātmikā buddhiḥ, or the absolute path of perfection. Śrī Baladeva Vidyābhūṣaṇa, a great Vaiṣṇava scholar, defines this as bhagavad-arcanā-rūpaika-niṣkāma-karmabhir viśuddha-cittaḥ—accepting transcendental loving service to the Lord as the prime duty, free from fruitive reaction.

So Mahārāja Parīkṣit was perfectly right when he firmly accepted the lotus feet of Lord Kṛṣṇa, renouncing all karma-kāṇḍīya conceptions of life.

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

Lord Krsna is so kind to the fallen souls that He personally incarnates Himself amongst the different kinds of living entities and takes part with them in daily activities

2021-03-03T00:39:15Z

172.68.65.74: Removed from deleted category 'That'

<div id="compilation">
<div id="facts">
{{terms|"Lord Krsna is so kind to the fallen souls that He personally incarnates Himself amongst the different kinds of living entities and takes part with them in daily activities"}}
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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 07 Purports - The Son of Drona Punished]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 1</h3>
</div>
<div class="quote">
<div class="quote_heading">
Lord Krsna is so kind to the fallen souls that He personally incarnates Himself amongst the different kinds of living entities and takes part with them in daily activities.
</div>

<div class="quote_link">
[[Vanisource:SB 1.7.12|SB 1.7.12, Translation and Purport]]
</div>
<div class="quote_translation">
Sūta Gosvāmī thus addressed the ṛṣis headed by Śaunaka: Now I shall begin the transcendental narration of the Lord Śrī Kṛṣṇa and topics of the birth, activities and deliverance of King Parīkṣit, the sage amongst kings, as well as topics of the renunciation of the worldly order by the sons of Pāṇḍu.
</div>
<div class="text">
<div class="purport">

Lord Kṛṣṇa is so kind to the fallen souls that He personally incarnates Himself amongst the different kinds of living entities and takes part with them in daily activities. Any historical fact old or new which has a connection with the activities of the Lord is to be understood as a transcendental narration of the Lord. Without Kṛṣṇa, all the supplementary literatures like the Purāṇas and Mahābhārata are simply stories or historical facts. But with Kṛṣṇa they become transcendental, and when we hear of them we at once become transcendentally related with the Lord. Śrīmad-Bhāgavatam is also a Purāṇa, but the special significance of this Purāṇa is that the activities of the Lord are central and not just supplementary historical facts. Śrīmad-Bhāgavatam is thus recommended by Lord Śrī Caitanya Mahāprabhu as the spotless Purāṇa. There is a class of less intelligent devotees of the Bhāgavata Purāṇa who desire to relish at once the activities of the Lord narrated in the Tenth Canto without first understanding the primary cantos. They are under the false impression that the other cantos are not concerned with Kṛṣṇa, and thus more foolishly than intelligently they take to the reading of the Tenth Canto. These readers are specifically told herein that the other cantos of the Bhāgavatam are as important as the Tenth Canto. No one should try to go into the matters of the Tenth Canto without having thoroughly understood the purport of the other nine cantos. Kṛṣṇa and His pure devotees like the Pāṇḍavas are on the same plane. Kṛṣṇa is not without His devotees of all the rasas, and the pure devotees like the Pāṇḍavas are not without Kṛṣṇa. The devotees and the Lord are interlinked, and they cannot be separated. Therefore talks about them are all kṛṣṇa-kathā, or topics of the Lord.

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

Lord Jesus Christ, he agreed to suffer himself for the sins of all the people. But that does not mean that Jesus Christ or Vasudeva Datta should make a contract for ourself and we shall go on committing sins. This is most heinous proposal

2021-03-03T00:37:33Z

172.68.65.74: Removed from deleted category 'But'

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<div id="facts">
{{terms|"Lord Jesus Christ, that he agreed to suffer himself for the sins of the all people. But that does not mean that Jesus Christ or Vāsudeva Datta should make a contract for ourself, and we shall go on committing sins. This is most heinous proposal"}}
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[[Category:Prabhupada Speaks - Lectures, 1966 - 1977]]
[[Category:Prabhupada Speaks - Lectures, 1971]]
[[Category:Prabhupada Speaks - Lectures, Srimad-Bhagavatam]]
[[Category:Prabhupada Speaks - in USA, New York]]
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<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="LectureonSB61813NewYorkJuly241971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="599" link="Lecture on SB 6.1.8-13 -- New York, July 24, 1971" link_text="Lecture on SB 6.1.8-13 -- New York, July 24, 1971">
<div class="heading">This philosophy is also expressed in Bible, Lord Jesus Christ, that he agreed to suffer himself for the sins of all the people. But that does not mean that Jesus Christ or Vāsudeva Datta should make a contract for ourself and we shall go on committing sins. This is most heinous proposal. A Vaiṣṇava and a devotee suffers for all humanity, human race.
</div>

<mp3player>https://vanipedia.s3.amazonaws.com/clip/710724SB-NEW_YORK_clip1.mp3</mp3player>
<span class="link">[[Vanisource:Lecture on SB 6.1.8-13 -- New York, July 24, 1971|Lecture on SB 6.1.8-13 -- New York, July 24, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">
So Parīkṣit Mahārāja inquired from Sūta Gosvāmī . . . Śukadeva Gosvāmī, how the people in general, rotting in hellish life, could be saved. This is the desire of a Vaiṣṇava. Others, they do not care whether one is suffering or enjoying. But a Vaiṣṇava, a devotee of the Lord, he always thinks of the fallen condition of general people. Just like in Christian philosophy they believe that Lord Jesus Christ suffered to be crucified by assimilating all the sinful activities of the people. Yes. A devotee of Lord thinks like that.

Similar devotee was Vāsudeva Datta, Lord Caitanya's . . . he requested the Lord that, "You have come. Kindly deliver all these people now present on this earth, and take them to Vaikuṇṭha. And if You think that they are so sinful that they cannot be delivered, then please transfer all their sins unto me. I shall suffer. You take them." This is Vaiṣṇava, "So for all their sins I shall suffer. You take them."

This philosophy is also expressed in Bible, Lord Jesus Christ, that he agreed to suffer himself for the sins of the all people. But that does not mean that Jesus Christ or Vāsudeva Datta should make a contract for ourself, and we shall go on committing sins. This is most heinous proposal. A Vaiṣṇava and a devotee suffers for the whole humanity, human race.

But that does not mean that human race or the particular follower should take advantage of this facility and go on committing sins. That is not a good proposal. They should take rather seriously that, "Lord Jesus Christ or Vāsudeva Datta who has suffered for us so much, we shall stop committing sins now." That is sane proposal. Otherwise, if I think, "Well, there is Vāsudeva Datta and Lord Jesus Christ. He will suffer for us and let us go on merry-making. That's all . . ." A most heinous life.

Anyway, everyone is responsible for his sinful activities. That's a fact. Therefore Śukadeva Gosvāmī recommends that ''tasmāt'', "Therefore," ''puraiva āśu iha pāpa-niṣkṛtau'', "so long you are in this body, in order to get yourself free from all the reaction of sinful activities, you should atone." ''Yateta mṛtyor avipadyata . . . avipadyatātmanā'', ''doṣasya dṛṣṭvā guru-lāghavaṁ yathā bhiṣak cikitseta rujāṁ nidānavit'' ([[Vanisource:SB 6.1.8|SB 6.1.8]]). According to the sinful activity, one should accept the prescription and program of atonement exactly like a . . . a physician prescribes different type of medicines according to the gravity of the disease.

The other day I was explaining, just like the state law is that if you commit a murder, if you kill your fellow man, then you have to atone that sinful activity by being killed, by offering your life. That's a fact. Everyone knows it. You cannot escape. If you have killed one man . . . of course, not man; if you kill even an ant, you are responsible for that, what to speak of man.

Because that distinction is imperfect, because this is man-made law. Man-made law, they're taking consideration of the man being killed. Another, the killer, must be killed. Why not an animal? The animal also a living entity. The man is also living entity. So if you have law that if a man kills one man he must be killed, why not if a man kills an animal he should be killed also? What is the reason?

This is man-made law, defective. But there cannot be defect in God-made laws. God-made laws, if you kill an animal, you are equally punishable as you kill a man. That is God's law. There is no excuse that he . . . when you kill a man you are punishable, but when you kill an animal you are not punishable.

This is concoction. This is not perfect law. Perfect law . . . therefore Lord Jesus Christ prescribes in the Ten Commandments, "Thou shall not kill." That is perfect. Not that you shall discriminate that, "I shall not kill man, but I shall kill animals." This is cheating one's self. The God laws will not excuse.

Lord Caitanya preached it (the process of chanting Hare Krsna) so nicely for the benefit of all humanity

2021-03-03T00:30:18Z

172.68.65.74: Removed from deleted category 'For'

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{{terms|"Lord Caitanya preached it so nicely for the benefit of all humanity"}}
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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">
Kṛṣṇa and the sound vibration "Kṛṣṇa" are nondifferent, so if one loudly vibrates Hare Kṛṣṇa, he will be able to think of Kṛṣṇa immediately. This process of chanting is the best process of self-realization in this age; therefore Lord Caitanya preached it so nicely for the benefit of all humanity.
</div>

<div class="quote_link">
[[Vanisource:SB 3.24.35|SB 3.24.35, Translation and Purport]]
</div>
<div class="quote_translation">
The Personality of Godhead Kapila said: Whatever I speak, whether directly or in the scriptures, is authoritative in all respects for the people of the world. O Muni, because I told you before that I would become your son, I have descended to fulfill this truth.
</div>
<div class="text">
Kardama Muni was to leave his family life to completely engage in the service of the Lord. But since he knew that the Lord Himself, as Kapila, had taken birth in his home as his own son, why was he preparing to leave home to search out self-realization or God realization? God Himself was present in his home—why should he leave home? Such a question may certainly arise. But here it is said that whatever is spoken in the Vedas and whatever is practiced in accordance with the injunctions of the Vedas is to be accepted as authoritative in society. Vedic authority says that a householder must leave home after his fiftieth year. Pañcāśordhvaṁ vanaṁ vrajet: one must leave his family life and enter the forest after the age of fifty. This is an authoritative statement of the Vedas, based on the division of social life into four departments of activity—brahmacarya, gṛhastha, vānaprastha and sannyāsa.

Kardama Muni practiced yoga very rigidly as a brahmacārī before his marriage, and he became so powerful and attained so much mystic power that his father, Brahmā, ordered him to marry and beget children as a householder. Kardama did that also; he begot nine good daughters and one son, Kapila Muni, and thus his householder duty was also performed nicely, and now his duty was to leave. Even though he had the Supreme Personality of Godhead as his son, he had to respect the authority of the Vedas. This is a very important lesson. Even if one has God in his home as his son, one should still follow the Vedic injunctions. It is stated, mahājano yena gataḥ sa panthāḥ: ([[Vanisource:CC Madhya 17.186|CC Madhya 17.186]]) one should traverse the path which is followed by great personalities.

Kardama Muni's example is very instructive, for in spite of having the Supreme Personality of Godhead as his son, he left home just to obey the authority of the Vedic injunction. Kardama Muni states here the main purpose of his leaving home: while traveling all over the world as a mendicant, he would always remember the Supreme Personality of Godhead within his heart and thereby be freed from all the anxieties of material existence. In this age of Kali-yuga sannyāsa is prohibited because persons in this age are all śūdras and cannot follow the rules and regulations of sannyāsa life. It is very commonly found that so-called sannyāsīs are addicted to nonsense—even to having private relationships with women. This is the abominable situation in this age. Although they dress themselves as sannyāsīs, they still cannot free themselves from the four principles of sinful life, namely illicit sex life, meat-eating, intoxication and gambling. Since they are not freed from these four principles, they are cheating the public by posing as svāmīs.

In Kali-yuga the injunction is that no one should accept sannyāsa. Of course, those who actually follow the rules and regulations must take sannyāsa. Generally, however, people are unable to accept sannyāsa life, and therefore Caitanya Mahāprabhu stressed, kalau nāsty eva nāsty eva na-sty eva gatir anyathā. In this age there is no other alternative, no other alternative, no other alternative than to chant the holy name of the Lord: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. The main purpose of sannyāsa life is to be in constant companionship with the Supreme Lord, either by thinking of Him within the heart or hearing of Him through aural reception. In this age, hearing is more important than thinking because one's thinking may be disturbed by mental agitation, but if one concentrates on hearing, he will be forced to associate with the sound vibration of Kṛṣṇa. Kṛṣṇa and the sound vibration "Kṛṣṇa" are nondifferent, so if one loudly vibrates Hare Kṛṣṇa, he will be able to think of Kṛṣṇa immediately. This process of chanting is the best process of self-realization in this age; therefore Lord Caitanya preached it so nicely for the benefit of all humanity.
</div>
</div>
</div>

Krsna says that the entire material world is maintained by His partial representation as Paramatma

2021-03-02T23:22:22Z

172.68.65.74: Removed from deleted category 'That'

<div id="compilation">
<div id="facts">
{{terms|"Kṛṣṇa says that the entire material world is maintained by His partial representation as Paramātmā"}}
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[[Category:Krsna Says]]
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[[Category:Material World (Prakrti)]]
[[Category:Krsna's Maintaining]]
[[Category:Krsna's Partial Representations]]
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[[Category:Srimad-Bhagavatam, Canto 08 Chapter 03 Purports - Gajendra's Prayers of Surrender]]
[[Category:Srimad Bhagavatam, Canto 08 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 8</h3>
</div>
<div class="quote">
<div class="quote_heading">
All-pervading feature of the Supreme Personality of Godhead is explained in Bhagavad-gītā (BG 10.42), wherein the Lord says: "But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe." Thus Kṛṣṇa says that the entire material world is maintained by His partial representation as Paramātmā. The Lord enters every universe as Garbhodakaśāyī Viṣṇu and then expands Himself as Kṣīrodakaśāyī Viṣṇu to enter the hearts of all living entities and even enter the atoms.
</div>

<div class="quote_link">
[[Vanisource:SB 8.3.17|SB 8.3.17, Translation and Purport]]
</div>
<div class="quote_translation">
Since an animal such as me has surrendered unto You, who are supremely liberated, certainly You will release me from this dangerous position. Indeed, being extremely merciful, You incessantly try to deliver me. By your partial feature as Paramātmā, You are situated in the hearts of all embodied beings. You are celebrated as direct transcendental knowledge, and You are unlimited. I offer my respectful obeisances unto You, the Supreme Personality of Godhead.
</div>
<div class="text">
The words bṛhate namas te have been explained by Śrīla Viśvanātha Cakravartī Ṭhākura: bṛhate śrī-kṛṣṇāya. The Supreme Personality of Godhead is Kṛṣṇa. There are many tattvas, such as viṣṇu-tattva, jīva-tattva and śakti-tattva, but above everything is the viṣṇu-tattva, which is all-pervading. This all-pervading feature of the Supreme Personality of Godhead is explained in Bhagavad-gītā ([[Vanisource:BG 10.42 (1972)|BG 10.42]]), wherein the Lord says:

<div class="quote_verse">
:athavā bahunaitena
:kiṁ jñātena tavārjuna
:viṣṭabhyāham idaṁ kṛtsnam
:ekāṁśena sthito jagat
</div>

"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe." Thus Kṛṣṇa says that the entire material world is maintained by His partial representation as Paramātmā. The Lord enters every universe as Garbhodakaśāyī Viṣṇu and then expands Himself as Kṣīrodakaśāyī Viṣṇu to enter the hearts of all living entities and even enter the atoms. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (BS 5.35). Every universe is full of atoms, and the Lord is not only within the universe but also within the atoms. Thus within every atom the Supreme Lord exists in His Viṣṇu feature as Paramātmā, but all the viṣṇu-tattvas emanate from Kṛṣṇa. As confirmed in Bhagavad-gītā ([[Vanisource:BG 10.2 (1972)|BG 10.2]]), aham ādir hi devānām: Kṛṣṇa is the ādi, or beginning, of the devas of this material world—Brahmā, Viṣṇu and Maheśvara. Therefore He is described here as bhagavate bṛhate. Everyone is bhagavān—everyone possesses opulence—but Kṛṣṇa is bṛhān bhagavān, the possessor of unlimited opulence. Īśvaraḥ paramaḥ kṛṣṇaḥ (BS 5.1). Kṛṣṇa is the origin of everyone. Ahaṁ sarvasya prabhavaḥ ([[Vanisource:BG 10.8 (1972)|BG 10.8]]). Even Brahmā, Viṣṇu and Maheśvara come from Kṛṣṇa. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: ([[Vanisource:BG 7.7 (1972)|BG 7.7]]) there is no personality superior to Kṛṣṇa. Therefore Viśvanātha Cakravartī Ṭhākura says that bhagavate bṛhate means "unto Śrī Kṛṣṇa."

In this material world, everyone is a paśu, an animal, because of the bodily conception of life.

<div class="quote_verse">
:yasyātma-buddhiḥ kuṇape tri-dhātuke
:sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
:yat tīrtha-buddhiḥ salile na karhicij
:janeṣv abhijñeṣu sa eva go-kharaḥ
</div>

"A human being who identifies the body made of three elements as the self, who considers the by-products of the body to be his kinsmen, who considers the land of his birth to be worshipable, and who goes to a place of pilgrimage simply to bathe rather than to meet men of transcendental knowledge there is to be considered like a cow or an ass." ([[Vanisource:SB 10.84.13|SB 10.84.13]]) Practically everyone, therefore, is a paśu, an animal, and everyone is attacked by the crocodile of material existence. Not only the King of the elephants but every one of us is being attacked by the crocodile and is suffering the consequences.

Only Kṛṣṇa can deliver us from this material existence. Indeed, He is always trying to deliver us. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). He is within our hearts and is not at all inattentive. His only aim is to deliver us from material life. It is not that He becomes attentive to us only when we offer prayers to Him. Even before we offer our prayers, He incessantly tries to deliver us. He is never lazy in regard to our deliverance. Therefore this verse says, bhūri-karuṇāya namo 'layāya. It is the causeless mercy of the Supreme Lord that He always tries to bring us back home, back to Godhead. God is liberated, and He tries to make us liberated, but although He is constantly trying, we refuse to accept His instructions (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]])). Nonetheless, He has not become angry. Therefore He is described here as bhūri-karuṇāya, unlimitedly merciful in delivering us from this miserable material condition of life and taking us back home, back to Godhead.
</div>
</div>
</div>

Krsna has four extraordinary transcendental qualities absent in Lord Narayana. These four qualities are, (4) His extraordinary beauty, which surpasses the beauty of the three worlds. Lord Krsna's beauty is unequaled and unsurpassed

2021-03-02T22:48:36Z

172.68.65.74: Removed from deleted category 'Are'

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<div id="facts">
{{terms|"His extraordinary beauty, which surpasses the beauty of the three worlds. Lord Krsna's beauty is unequaled and unsurpassed"|"Krsna has four extraordinary transcendental qualities absent in Lord Narayana. These four qualities are"}}
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</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_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
</div>
<div id="CCMadhya9144_0" class="quote" parent="CC_Madhya-lila" book="CC" index="1860" link="CC Madhya 9.144" link_text="CC Madhya 9.144">
<div class="heading">Lord Nārāyaṇa has sixty transcendental qualities. Over and above these, Kṛṣṇa has four extraordinary transcendental qualities absent in Lord Nārāyaṇa. These four qualities are (1) His wonderful pastimes, which are compared to an ocean, (2) His association in the circle of the supreme devotees in conjugal love (the gopīs), (3) His playing on the flute, whose vibration attracts the three worlds, and (4) His extraordinary beauty, which surpasses the beauty of the three worlds. Lord Kṛṣṇa's beauty is unequaled and unsurpassed.
</div>
<span class="link">[[Vanisource:CC Madhya 9.144|CC Madhya 9.144, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“Because Kṛṣṇa has four extraordinary qualities not possessed by Lord Nārāyaṇa, the goddess of fortune, Lakṣmī, always desires His company.</p>
</div>
<div class="purport text"><p>Lord Nārāyaṇa has sixty transcendental qualities. Over and above these, Kṛṣṇa has four extraordinary transcendental qualities absent in Lord Nārāyaṇa. These four qualities are (1) His wonderful pastimes, which are compared to an ocean, (2) His association in the circle of the supreme devotees in conjugal love (the gopīs), (3) His playing on the flute, whose vibration attracts the three worlds, and (4) His extraordinary beauty, which surpasses the beauty of the three worlds. Lord Kṛṣṇa's beauty is unequaled and unsurpassed.</p>
</div>
</div>
</div>

King Puranjana was appreciating the beauty of the girl as if she were the goddess of fortune, but at the same time he was careful to understand that the goddess of fortune cannot be enjoyed by anyone except Lord Visnu

2021-03-02T22:00:53Z

172.68.65.74: Removed from deleted category 'By'

<div id="compilation">
<div id="facts">
{{terms|"King Purañjana was appreciating the beauty of the girl as if she were the goddess of fortune, but at the same time he was careful to understand that the goddess of fortune cannot be enjoyed by anyone except Lord Viṣṇu"}}
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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 25 Purports - The Descriptions of the Characteristics of King Puranjana]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
King Purañjana was appreciating the beauty of the girl as if she were the goddess of fortune, but at the same time he was careful to understand that the goddess of fortune cannot be enjoyed by anyone except Lord Viṣṇu. Since he doubted whether the girl was the goddess of fortune, he inquired about the lotus flower she was not holding. The material world is also the goddess of fortune because the material energy works under the direction of Lord Viṣṇu, as stated in Bhagavad-gītā ((9.10) mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram).
</div>

<div class="quote_link">
[[Vanisource:SB 4.25.28|SB 4.25.28, Translation and Purport]]
</div>
<div class="quote_translation">
My dear beautiful girl, you are exactly like the goddess of fortune or the wife of Lord Śiva or the goddess of learning, the wife of Lord Brahmā. Although you must be one of them, I see that you are loitering in this forest. Indeed, you are as silent as the great sages. Is it that you are searching after your own husband? Whoever your husband may be, simply by understanding that you are so faithful to him, he will come to possess all opulences. I think you must be the goddess of fortune, but I do not see the lotus flower in your hand. Therefore I am asking you where you have thrown that lotus.
</div>
<div class="text">
Everyone thinks that his intelligence is perfect. Sometimes one employs his intelligence in the worship of Umā, the wife of Lord Śiva, in order to obtain a beautiful wife. Sometimes, when one wants to become as learned as Lord Brahmā, he employs his intelligence in the worship of the goddess of learning, Sarasvatī. Sometimes, when one wishes to become as opulent as Lord Viṣṇu, he worships the goddess of fortune, Lakṣmī. In this verse all these inquiries are made by King Purañjana, the living entity who is bewildered and does not know how to employ his intelligence. Intelligence should be employed in the service of the Supreme Personality of Godhead. As soon as one uses his intelligence in this way, the goddess of fortune automatically becomes favorable to him. The goddess of fortune, Lakṣmī, never remains without her husband, Lord Viṣṇu. Consequently, when one worships Lord Viṣṇu he automatically obtains the favor of the goddess of fortune. One should not, like Rāvaṇa, worship the goddess of fortune alone, for she cannot remain long without her husband. Thus her other name is Cañcalā, or restless. In this verse it is clear that Purañjana is representing our intelligence while he is talking with the girl. He not only appreciated the shyness of the girl but actually became more and more attracted by that shyness. He was actually thinking of becoming her husband and consequently was asking her whether she was thinking of her prospective husband or whether she was married. This is an example of bhoga-icchā—the desire for enjoyment. One who is attracted by such desires becomes conditioned in this material world, and one who is not so attracted attains liberation. King Purañjana was appreciating the beauty of the girl as if she were the goddess of fortune, but at the same time he was careful to understand that the goddess of fortune cannot be enjoyed by anyone except Lord Viṣṇu. Since he doubted whether the girl was the goddess of fortune, he inquired about the lotus flower she was not holding. The material world is also the goddess of fortune because the material energy works under the direction of Lord Viṣṇu, as stated in Bhagavad-gītā (([[Vanisource:BG 9.10 (1972)|9.10]]) mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram).

The material world cannot be enjoyed by any living entity. If one so desires to enjoy it, he immediately becomes a demon like Rāvaṇa, Hiraṇyakaśipu or Kaṁsa. Because Rāvaṇa wanted to enjoy the goddess of fortune, Sītādevī, he was vanquished with all his family, wealth and opulence. One can, however, enjoy that māyā bestowed upon the living entity by Lord Viṣṇu. The satisfaction of one's senses and desires means enjoying māyā, not the goddess of fortune.
</div>
</div>
</div>

Kalakanya was sent by Narada Muni to Yavana-raja so that she might become his wife, but instead of accepting her as his wife, Yavana-raja accepted her as his sister

2021-03-02T21:31:27Z

172.68.65.74: Removed from deleted category 'But'

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<div id="facts">
{{terms|"Kalakanya was sent by Narada Muni to Yavana-raja so that she might become his wife, but instead of accepting her as his wife, Yavana-raja accepted her as his sister"}}
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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 27 Purports - Attack by Candavega on the City of King Puranjana - the Character of Kalakanya]]
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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="SB42730_0" class="quote" parent="SB_Canto_4" book="SB" index="1169" link="SB 4.27.30" link_text="SB 4.27.30">
<div class="heading">Kālakanyā was sent by Nārada Muni to Yavana-rāja so that she might become his wife, but instead of accepting her as his wife, Yavana-rāja accepted her as his sister. Those who do not follow the Vedic principles are unrestricted as far as sex life is concerned. Consequently they sometimes do not hesitate to have sex with their sisters.
</div>
<span class="link">[[Vanisource:SB 4.27.30|SB 4.27.30, Translation and Purport]]:
</span><div style="display: inline;" class="trans text"><p style="display: inline;">The King of the Yavanas continued: Here is my brother Prajvāra. I now accept you as my sister. I shall employ both of you, as well as my dangerous soldiers, to act imperceptibly within this world.</p>
</div>
<div class="purport text"><p>Kālakanyā was sent by Nārada Muni to Yavana-rāja so that she might become his wife, but instead of accepting her as his wife, Yavana-rāja accepted her as his sister. Those who do not follow the Vedic principles are unrestricted as far as sex life is concerned. Consequently they sometimes do not hesitate to have sex with their sisters. In this age of Kali there are many instances of such incest. Although Yavana-rāja accepted the request of Nārada Muni to show respect to him, he was nonetheless thinking of illicit sex. This was due to his being the King of the yavanas and mlecchas.</p>
<p>The word prajvāraḥ is very significant, for it means "the fever sent by Lord Viṣṇu." Such a fever is always set at 107 degrees, the temperature at which a man dies. Thus the King of the mlecchas and yavanas requested the daughter of Time, Kālakanyā, to become his sister. There was no need to ask her to become his wife, for the yavanas and mlecchas do not make distinctions as far as sex life is concerned. Thus one may outwardly be a sister, mother or daughter and still have sex. Yavana-rāja's brother was Prajvāra, and Kālakanyā was invalidity itself. Combined and strengthened by the soldiers of Yavana-rāja—namely nonhygienic conditions, illicit sex and ultimately a high degree of temperature to bring on death—they would be able to smash the materialistic way of life. In this connection it is significant that Nārada was immune to the attack of jarā, or invalidity, and similarly jarā, or the destructive force, cannot attack any follower of Nārada Muni or a pure Vaiṣṇava.</p>
</div>
</div>
</div>

Jarasandha thought, "That if I can achieve immortal reputation by sacrificing this perishable body, I must act for that purpose; the life of a ksatriya who does not live for the benefit of the brahmanas is certainly condemned"

2021-03-02T20:56:50Z

172.68.65.74: Removed from deleted category 'Who'

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{{terms|"that if I can achieve immortal reputation by sacrificing this perishable body, I must act for that purpose; the life of a kṣatriya who does not live for the benefit of the brāhmaṇas is certainly condemned"}}
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[[Category:Krsna Book Chapter 72 - The Liberation of King Jarasandha]]
[[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">
Bali’s spiritual master and family priest, Śukrācārya, repeatedly warned him about this, yet Bali did not hesitate to give in charity whatever the brāhmaṇa wanted, and at last he gave up everything to that brāhmaṇa. “It is my strong determination,” thought Jarāsandha, “that if I can achieve immortal reputation by sacrificing this perishable body, I must act for that purpose; the life of a kṣatriya who does not live for the benefit of the brāhmaṇas is certainly condemned.
</div>

<div class="quote_link">
[[Vanisource:KB 72|Krsna Book, 72]]
</div>
<div class="text">
Lord Kṛṣṇa, in the dress of a brāhmaṇa, said to the King, “We wish all glories to Your Majesty. We three guests at your royal palace have come from a great distance to ask you for charity, and we hope that you will kindly bestow upon us whatever we ask from you. We know about your good qualities. A person who is tolerant is always prepared to tolerate everything, even though distressful. Just as a criminal can perform the most abominable acts, a greatly charitable person like you can give anything and everything for which he is asked. For a great personality like you, there is no distinction between relatives and outsiders. A famous man lives forever, even after his death; therefore, any person who is completely fit and able to execute acts which will perpetuate his good name and fame and yet does not do so becomes abominable in the eyes of great persons. Such a person cannot be condemned enough, and his refusal to give charity is lamentable throughout his whole life. Your Majesty must have heard the glorious names of charitable personalities such as Hariścandra, Rantideva and Mudgala, who used to live only on grains picked up from the paddy field, and the great Mahārāja Śibi, who saved the life of a pigeon by supplying flesh from his own body. These great personalities have attained immortal fame simply by sacrificing the temporary and perishable body.” Lord Kṛṣṇa, in the garb of a brāhmaṇa, thus convinced Jarāsandha that fame is imperishable but the body is perishable. If one can attain imperishable name and fame by sacrificing his perishable body, he becomes a very respectable figure in the history of human civilization.

While Lord Kṛṣṇa was speaking in the garb of a brāhmaṇa along with Arjuna and Bhīma, Jarāsandha marked that the three of them did not appear to be actual brāhmaṇas. There were signs on their bodies by which Jarāsandha could understand that they were kṣatriyas. Their shoulders were marked with impressions due to carrying bows, they had beautiful bodily structure, and their voices were grave and commanding. Thus he definitely concluded that they were not brāhmaṇas but kṣatriyas. He also thought that he had seen them somewhere before. But although these three persons were kṣatriyas, they had come to his door begging alms like brāhmaṇas. Therefore he decided that he would fulfill their desires in spite of their being kṣatriyas, because they had already diminished their position by appearing before him as beggars. “Under the circumstances,” he thought, “I am prepared to give them anything. Even if they ask for my body, I shall not hesitate to offer it to them.” In this regard, he began to think of Bali Mahārāja. Lord Viṣṇu in the dress of a brāhmaṇa appeared as a beggar before Bali and snatched away all of his opulence and his kingdom. He did this for the benefit of Indra, who, having been defeated by Bali Mahārāja, was bereft of his kingdom. Although Bali Mahārāja was cheated, his reputation as a great devotee able to give anything and everything in charity is still glorified throughout the three worlds. Bali Mahārāja could guess that the brāhmaṇa was Lord Viṣṇu Himself and had come to him just to take away his opulent kingdom on behalf of Indra. Bali’s spiritual master and family priest, Śukrācārya, repeatedly warned him about this, yet Bali did not hesitate to give in charity whatever the brāhmaṇa wanted, and at last he gave up everything to that brāhmaṇa. “It is my strong determination,” thought Jarāsandha, “that if I can achieve immortal reputation by sacrificing this perishable body, I must act for that purpose; the life of a kṣatriya who does not live for the benefit of the brāhmaṇas is certainly condemned.”

Actually King Jarāsandha was very liberal in giving charity to brāhmaṇas, and thus he informed Lord Kṛṣṇa, Bhīma and Arjuna: “My dear brāhmaṇas, you may ask from me whatever you like. If you so desire, you may take my head also. I am prepared to give it.”

After this, Lord Kṛṣṇa addressed Jarāsandha as follows: “My dear King, please note that we are not actually brāhmaṇas, nor have we come to ask for food or grain. We are all kṣatriyas, and we have come to beg a duel with you. We hope that you will agree to this proposal. You may note that here is the second son of King Pāṇḍu, Bhīmasena, and the third son of Pāṇḍu, Arjuna. As for Myself, you may know that I am your old enemy Kṛṣṇa, the cousin of the Pāṇḍavas.”

When Lord Kṛṣṇa disclosed their disguise, King Jarāsandha laughed very loudly, and then in great anger and in a grave voice he exclaimed, “You fools! If you want to fight with me, I immediately grant your request. But, Kṛṣṇa, I know that You are a coward. I refuse to fight with You because You become very confused when You face me in fighting. Out of fear of me You left Your own city, Mathurā, and now You have taken shelter within the sea; therefore I must refuse to fight with You. As far as Arjuna is concerned, I know that he is younger than me and is not an equal fighter. I refuse to fight with him because he is not in any way an equal competitor. But as far as Bhīmasena is concerned, I think he is a suitable competitor to fight with me.” After speaking in this way, King Jarāsandha immediately handed a very heavy club to Bhīmasena, he himself took another, and all of them went outside the city walls to fight.
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It is not our manufactured movement but it was ordered by Lord Sri Caitanya Mahaprabhu and we are simply carriers of his shoes

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172.68.65.74: Removed from deleted category 'Not'

<div id="compilation">
<div id="facts">
{{terms|"It is not our manufactured movement but it was ordered by Lord Sri Caitanya Mahaprabhu and we are simply carriers of his shoes"}}
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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1971_Correspondence" class="sub_section" sec_index="6" parent="Correspondence" text="1971 Correspondence"><h3>1971 Correspondence</h3>
</div>
<div id="LettertoJayapatakaNairobi5October1971_0" class="quote" parent="1971_Correspondence" book="Let" index="485" link="Letter to Jayapataka -- Nairobi 5 October, 1971" link_text="Letter to Jayapataka -- Nairobi 5 October, 1971">
<div class="heading">It is not our manufactured movement but it was ordered by Lord Sri Caitanya Mahaprabhu and we are simply carriers of his shoes. So let us do this duty carefully so that our life may be successful, although our attempts are not as great as they should have been.
</div>
<span class="link">[[Vanisource:Letter to Jayapataka -- Nairobi 5 October, 1971|Letter to Jayapataka -- Nairobi 5 October, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">I beg to acknowledge receipt of your letter dated 26th September, 1971 and have noted the contents carefully. So far purchasing adjacent land is concerned, that is also my opinion that if they are available at reasonable price we should purchase. So with the consultation of the lawyer and Mr. Sarkar do the needful. We have got a very heavy task before us. Together we have to push on this Krishna Consciousness movement for a revolutionary change all over the world. It is not our manufactured movement but it was ordered by Lord Sri Caitanya Mahaprabhu and we are simply carriers of his shoes. So let us do this duty carefully so that our life may be successful, although our attempts are not as great as they should have been.</p>
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If you keep this parampara system and if you try to satisfy the Supreme Personality of Godhead, then whatever you do, that is perfection. It doesn't matter. The test is whether Krsna is satisfied, whether your spiritual master is satisfied

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172.68.65.74: Removed from deleted category 'Then'

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{{terms|"If you keep this parampara system and if you try to satisfy the Supreme Personality of Godhead, then whatever you do, that is perfection. It doesn't matter. The test is whether Krsna is satisfied, whether your spiritual master is satisfied"}}
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<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="LectureonSB1535VrndavanaAugust161974_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="154" link="Lecture on SB 1.5.35 -- Vrndavana, August 16, 1974" link_text="Lecture on SB 1.5.35 -- Vrndavana, August 16, 1974">
<div class="heading">The paramparā system must be maintained, and if it is done nicely, then as it is stated here, yad atra kriyate, whatever you do, that is for your perfection. If you keep this paramparā system and if you try to satisfy the Supreme Personality of Godhead, then whatever you do, that is perfection. It doesn't matter. The test is whether Kṛṣṇa is satisfied, whether your spiritual master is satisfied. Then you are perfect.
</div>
<mp3player>https://s3.amazonaws.com/vanipedia/clip/740816SB-VRNDAVAN_clip1.mp3</mp3player>
<span class="link">[[Vanisource:Lecture on SB 1.5.35 -- Vrndavana, August 16, 1974|Lecture on SB 1.5.35 -- Vrndavana, August 16, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Saṁsiddhi means perfection. So perfection, if we want perfection of our activities, then we shall try to satisfy by our activities the Supreme Personality of Godhead. You may say that "I do not see the Supreme Personality of Godhead face to face. How I shall be able to know that I am satisfying or dissatisfying Him?" That you can know through your spiritual master. It is not very difficult. If your spiritual master is satisfied, then you should know that Kṛṣṇa is satisfied. Yasya prasādād bhagavat-prasādaḥ **. There is no difficulty. Yasyāprasādān na gatiḥ kuto 'pi. You cannot satisfy Kṛṣṇa by dissatisfying your spiritual master. That is not possible. That is not possible. You must satisfy. Yasya prasādād bhagavat-prasādaḥ **. You do not take the excuse that "I do not know God, I do not meet Him. How I shall know that I have satisfied Him or dissatisfied Him?" No, śāstra says, "Yes..." It doesn't matter. Therefore it is called paramparā. Paramparā. As you receive the knowledge from Kṛṣṇa, from Arjuna, and from Nārada, from Brahmā, like that, come down to your spiritual master, similarly, as you receive the knowledge step by step, one after another, similarly, you satisfy also the Supreme Personality of Godhead from this step, this step, this step, this step. This is the process. Just like you come down step by step by step by step, similarly you go up step by step by step by step.</p>
<p>So this is the process, bhagavat-toṣaṇam or hari-toṣaṇam. Also this way. And to receive the knowledge from Bhagavān, that is also paramparā system. The paramparā system must be maintained, and if it is done nicely, then as it is stated here, yad atra kriyate, whatever you do, that is for your perfection. If you keep this paramparā system and if you try to satisfy the Supreme Personality of Godhead, then whatever you do, that is perfection. It doesn't matter. The test is whether Kṛṣṇa is satisfied, whether your spiritual master is satisfied. Then you are perfect.</p>
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At those times, Sri Caitanya Mahaprabhu would visit Lord Jagannatha. Then His feelings exactly corresponded to those of the gopis when they saw Krsna at Kuruksetra after long separation. Krsna had come to Kuruksetra with His brother and sister to visit

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172.68.65.74: Removed from deleted category 'They'

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{{terms|"At those times, Śrī Caitanya Mahāprabhu would visit Lord Jagannātha. Then His feelings exactly corresponded to those of the gopīs when they saw Kṛṣṇa at Kurukṣetra after long separation. Kṛṣṇa had come to Kurukṣetra with His brother and sister to visit"}}
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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 01 - The Later Pastimes of Lord Sri Caitanya Mahaprabhu]]
[[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">
At those times, Śrī Caitanya Mahāprabhu would visit Lord Jagannātha. Then His feelings exactly corresponded to those of the gopīs when they saw Kṛṣṇa at Kurukṣetra after long separation. Kṛṣṇa had come to Kurukṣetra with His brother and sister to visit.
</div>
<div class="quote_link">
[[Vanisource:CC Madhya 1.53|CC Madhya 1.53, Translation and Purport]]
</div>
<div class="quote_translation">
At those times, Śrī Caitanya Mahāprabhu would visit Lord Jagannātha. Then His feelings exactly corresponded to those of the gopīs when they saw Kṛṣṇa at Kurukṣetra after long separation. Kṛṣṇa had come to Kurukṣetra with His brother and sister to visit.
</div>
<div class="text">
When Kṛṣṇa was performing yajña (sacrifice) at Kurukṣetra, He invited all the inhabitants of Vṛndāvana to come see Him. Lord Caitanya’s heart was always filled with separation from Kṛṣṇa, but as soon as He had the opportunity to visit the Jagannātha temple, He became fully absorbed in the thoughts of the gopīs who came to see Kṛṣṇa at Kurukṣetra.
</div>
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</div>

As stated personally by the Supreme Personality of Godhead in the Bhagavad-gita, He is realized proportionately by transcendentalists as Brahman, Paramatma and the Supreme Personality of Godhead

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172.68.65.74: Removed from deleted category 'By'

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{{terms|"As stated personally by the Supreme Personality of Godhead in the Bhagavad-gītā, He is realized proportionately by transcendentalists as Brahman, Paramātmā and the Supreme Personality of Godhead"}}
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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>
</div>
<div class="quote">
<div class="quote_heading">
As stated personally by the Supreme Personality of Godhead in the Bhagavad-gītā, He is realized proportionately by transcendentalists as Brahman, Paramātmā and the Supreme Personality of Godhead. Here, in confirmation of the same statement, Lord Kṛṣṇa, who awards the impersonalist the pleasure of Brahman realization by His bodily effulgence, also gives pleasure to the devotees as the Supreme Personality of Godhead.
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<div class="quote_link">
[[Vanisource:KB 12|Krsna Book, 12]]
</div>
<div class="text">
When Lord Kṛṣṇa went ahead to a distant place in order to see some specific scenery, the boys behind Him ran to try to catch up and be the first to touch Him. So there was a great competition. One would say, “I will go there and touch Kṛṣṇa,” and another would say, “Oh, you cannot go. I’ll touch Kṛṣṇa first.” Some of them played on their flutes or vibrated bugles made of buffalo horn. Some of them gladly followed the peacocks and imitated the onomatopoetic sounds of the cuckoo. While the birds were flying in the sky, the boys ran after the birds’ shadows along the ground and tried to follow their exact courses. Some of them went to the monkeys and silently sat down by them, and some of them imitated the dancing of the peacocks. Some of them caught monkeys by the tail and played with them, and when the monkeys jumped into a tree, the boys followed. When a monkey showed its face and teeth, a boy imitated and showed his teeth to the monkey. Some of the boys played with the frogs on the bank of the Yamunā, and when, out of fear, the frogs jumped into the water, the boys immediately dove in after them, and they would come out of the water when they saw their own shadows and stand imitating, making caricatures and laughing. They would also go to an empty well and make loud sounds, and when the echo came back, they would call it ill names and laugh.

As stated personally by the Supreme Personality of Godhead in the Bhagavad-gītā, He is realized proportionately by transcendentalists as Brahman, Paramātmā and the Supreme Personality of Godhead. Here, in confirmation of the same statement, Lord Kṛṣṇa, who awards the impersonalist the pleasure of Brahman realization by His bodily effulgence, also gives pleasure to the devotees as the Supreme Personality of Godhead. Those who are under the spell of the external energy, māyā, take Him only as a beautiful child. Yet He gave full transcendental pleasure to the cowherd boys who played with Him. Only after accumulating heaps of pious activities were those boys promoted to personally associate with the Supreme Personality of Godhead. Who can estimate the transcendental fortune of the residents of Vṛndāvana? They were personally seeing the Supreme Personality of Godhead face to face, He whom many yogīs cannot find even after undergoing severe austerities, although He is sitting within their hearts. This is confirmed in the Brahma-saṁhitā: One may search for Kṛṣṇa, the Supreme Personality of Godhead, through the pages of the Vedas and Upaniṣads, but it is difficult to find Him there. However, one who is fortunate enough to associate with a devotee can see the Supreme Personality of Godhead face to face. After accumulating pious activities in many, many previous lives, the cowherd boys were seeing Kṛṣṇa face to face and playing with Him as friends. They could not understand that Kṛṣṇa is the Supreme Personality of Godhead, but they were playing as intimate friends with intense love for Him.
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After Rukmini there were seven other principal wives, and the names of the sons of these eight principal queens have already been mentioned. Besides the sons born of these eight queens, Lord Krsna had ten sons by each of the other queens

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{{terms|"After Rukmiṇī there were seven other principal wives, and the names of the sons of these eight principal queens have already been mentioned. Besides the sons born of these eight queens, Lord Kṛṣṇa had ten sons by each of the other queens"}}
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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>
</div>
<div class="quote">
<div class="quote_heading">
After Rukmiṇī there were seven other principal wives, and the names of the sons of these eight principal queens have already been mentioned. Besides the sons born of these eight queens, Lord Kṛṣṇa had ten sons by each of the other queens. Thus altogether Kṛṣṇa’s sons numbered 16,108 times ten. One should not be astonished to hear that Kṛṣṇa had so many sons.
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<div class="quote_link">
[[Vanisource:KB 90|Krsna Book, 90]]
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<div class="text">
Renunciation is not as important as enhancing one’s attachment to Kṛṣṇa. The Kṛṣṇa consciousness movement is especially meant for this purpose. We are preaching the principle that it does not matter whether a man is a sannyāsī or gṛhastha (householder). One simply has to increase his attachment for Kṛṣṇa, and then his life is successful. Following in the footsteps of Lord Śrī Kṛṣṇa, one can live with his family members or within the society or nation, not for the purpose of indulging in sense gratification but to realize Kṛṣṇa by advancing in attachment for Him. There are four principles of elevation from conditioned life to the life of liberation, which are technically known as dharma, artha, kāma and mokṣa (religion, economic development, sense gratification and liberation). If one lives a family life following in the footsteps of Lord Kṛṣṇa’s family members, one can achieve all four of these principles of success simultaneously by making Kṛṣṇa the center of all activities.

It is already known to us that Kṛṣṇa had 16,108 wives. All these wives were exalted liberated souls, and among them Queen Rukmiṇī was the chief. After Rukmiṇī there were seven other principal wives, and the names of the sons of these eight principal queens have already been mentioned. Besides the sons born of these eight queens, Lord Kṛṣṇa had ten sons by each of the other queens. Thus altogether Kṛṣṇa’s sons numbered 16,108 times ten. One should not be astonished to hear that Kṛṣṇa had so many sons. One should always remember that Kṛṣṇa is the Supreme Personality of Godhead and that He has unlimited potencies. He claims all living entities as His sons, so the fact that He had 161,080 sons attached to Him personally should be no cause for astonishment.

Among Kṛṣṇa’s greatly powerful sons, eighteen sons were mahā-rathas. The mahā-rathas could fight alone against many thousands of foot soldiers, charioteers, cavalry and elephants. The reputations of these eighteen sons are very widespread and are described in almost all the Vedic scriptures. The eighteen mahā-ratha sons are listed as Pradyumna, Aniruddha, Dīptimān, Bhānu, Sāmba, Madhu, Bṛhadbhānu, Citrabhānu, Vṛka, Aruṇa, Puṣkara, Vedabāhu, Śrutadeva, Sunandana, Citrabāhu, Virūpa, Kavi and Nyagrodha. Of these eighteen mahā-ratha sons of Kṛṣṇa, Pradyumna is considered the foremost. Pradyumna happened to be the eldest son of Queen Rukmiṇī, and he inherited all the qualities of his great father, Lord Kṛṣṇa. He married the daughter of his maternal uncle, Rukmī, and from that marriage Aniruddha was born. Aniruddha was so powerful that he could fight against ten thousand elephants. He married the granddaughter of Rukmī, the brother of his grandmother Rukmiṇī. Because the relationship between these cousins was distant, such a marriage was not uncommon. Aniruddha’s son was Vajra. When the whole Yadu dynasty was destroyed by the curse of some brāhmaṇas, only Vajra survived. Vajra had one son, whose name was Pratibāhu. The son of Pratibāhu was named Subāhu, the son of Subāhu was named Śāntasena, and the son of Śāntasena was Śatasena.

It is stated by Śukadeva Gosvāmī that all the members of the Yadu dynasty had many children. Just as Kṛṣṇa had many sons, grandsons and great-grandsons, each one of the kings named herewith also had similar family extensions. Not only did all of them have many children, but all were extraordinarily rich and opulent. None of them were weak or short-lived, and above all, all the members of the Yadu dynasty were staunch devotees of the brahminical culture. It is the duty of the kṣatriya kings to maintain the brahminical culture and protect the qualified brāhmaṇas, and all these kings discharged their duties rightly. The members of the Yadu dynasty were so numerous that it would be very difficult to describe them all, even if one had a duration of life of many thousands of years. Śrīla Śukadeva Gosvāmī informed Mahārāja Parīkṣit that he had heard from reliable sources that simply to teach the children of the Yadu dynasty there were as many as 38,800,000 tutors, or ācāryas. If so many teachers were needed to educate their children, one can simply imagine how vast was the number of family members. As for their military strength, it is said that King Ugrasena alone had ten quadrillion soldiers as personal bodyguards.
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A person who acts exactly according to the tenets of scripture is called Sastra-caksus. Sastra-caksus means one who sees through the eyes of the authorized scriptures

2021-03-02T11:04:17Z

172.68.65.74: Removed from deleted category 'Who'

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{{terms|"A person who acts exactly according to the tenets of scripture is called sastra-caksus. Sastra-caksus means one who sees through the eyes of the authorized scriptures"}}
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[[Category:Person]]
[[Category:Act]]
[[Category:Exactly]]
[[Category:According]]
[[Category:Tenets]]
[[Category:Scripture]]
[[Category:Is Called...]]
[[Category:Sastra]]
[[Category:Caksusa]]
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[[Category:The Nectar of Devotion Chapter 21 - Qualities of Sri Krsna]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Nectar_of_Devotion" class="sub_section" sec_index="1" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Devotion"><h3>Nectar of Devotion</h3>
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<div id="NOD21_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="126" link="NOD 21" link_text="Nectar of Devotion 21">
<div class="heading">A person who acts exactly according to the tenets of scripture is called śāstra-cakṣus. Śāstra-cakṣus means one who sees through the eyes of the authorized scriptures.
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<span class="link">[[Vanisource:NOD 21|Nectar of Devotion 21]]: </span><div style="display: inline;" class="text"><p style="display: inline;">A person who acts exactly according to the tenets of scripture is called śāstra-cakṣus. Śāstra-cakṣus means one who sees through the eyes of the authorized scriptures. Actually, any man of knowledge and experience should see everything through these books. For example, with our naked eye we perceive the sun globe simply as some glaring substance, but when we see through authorized books of science and other literature, we can understand how much greater the sun globe is than this earth and how powerful it is. So seeing things through the naked eye is not actually seeing. Seeing things through the authorized books or authorized teachers is the correct way to see. So, although Kṛṣṇa is the Supreme Personality of Godhead and can see all that is past, present and future, to teach the people in general He used to always refer to the scriptures. For example, in Bhagavad-gītā, although Kṛṣṇa was speaking as the supreme authority, He still mentioned and quoted Vedānta-sūtra as authority. There is a statement in Śrīmad-Bhāgavatam wherein a person jokingly says that Kṛṣṇa, the enemy of Kaṁsa, is known as the seer through the śāstras. In order to establish His authority, however, He is now engaged in seeing the gopīs, whereby the gopīs are becoming maddened.</p>
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