Vaniquotes - User contributions [en]

Category:Were

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were

[[Category:Was and Were - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

Category:Could

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could

[[Category:Able To]]
[[Category:Can and Cannot - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

Wherever you may be please continue your preaching. I also may ask you to cooperate with the temple authorities there and always chant Hare Krishna on your beads and follow the rules and regulations as I have given

2021-03-03T16:58:41Z

172.69.170.120: Removed from deleted category 'Also'

<div id="compilation">
<div id="facts">
{{terms|"wherever you may be please continue your preaching. I also may ask you to cooperate with the temple authorities there and always chant Hare Krishna on your beads and follow the rules and regulations as I have given"}}
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[[Category:Wherever]]
[[Category:We May (Disciples of SP)]]
[[Category:Please (Prabhupada)]]
[[Category:Our Continuity (Disciples of SP)]]
[[Category:Our (Disciples of SP)]]
[[Category:Our Preaching (Disciples of SP)]]
[[Category:I (Prabhupada)]]
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[[Category:I Ask (Prabhupada)]]
[[Category:Our Cooperation (Disciples of SP)]]
[[Category:Temple President]]
[[Category:Our Authority (Disciples of SP)]]
[[Category:Always]]
[[Category:Our Chanting Hare Krsna (Disciples of SP)]]
[[Category:Japa Beads]]
[[Category:Our Following the Rules and Regulations (Disciples of SP)]]
[[Category:I Have Given (Prabhupada)]]
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<div id="section">
<h2>Correspondence</h2>
</div>
<div id="sub_section">
<h3>1974 Correspondence</h3>
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<div class="quote">
<div class="quote_heading">
Wherever you may be please continue your preaching. I also may ask you to cooperate with the temple authorities there and always chant Hare Krishna on your beads and follow the rules and regulations as I have given. In India especially, we must be careful to remain above any criticism especially in Vrindaban. Our behavior there and everywhere must be first class example.
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<div class="quote_link">
[[Vanisource:741121 - Letter to Visala written from Bombay|741121 - Letter to Visala written from Bombay]]
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<div class="text">
November 21, 1974
My Dear Visala Das,

Please accept my blessings. I am in due receipt of your letter dated 28th October, 1974 and I am glad to learn that you and especially your wife are doing nicely in Krishna Consciousness. I understand that you are sitting in Vrindaban. Anyway wherever you may be please continue your preaching. I also may ask you to cooperate with the temple authorities there and always chant Hare Krishna on your beads and follow the rules and regulations as I have given. In India especially, we must be careful to remain above any criticism especially in Vrindaban. Our behavior there and everywhere must be first class example.

I hope this meets you in good health.

Your ever well-wisher,

A.C. Bhaktivedanta Swami
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</div>
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When many very great sages were offering prayers to Lord Krsna, glorifying His activities, the Queen of Gokula, Mother Yasoda, entered the battlefield of Kuruksetra, wetting the lower part of her sari with the milk flowing from her breast

2021-03-03T16:03:44Z

172.69.170.120: Removed from deleted category 'From'

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{{terms|"When many very great sages were offering prayers to Lord Kṛṣṇa, glorifying His activities, the Queen of Gokula, Mother Yaśodā, entered the battlefield of Kurukṣetra, wetting the lower part of her sari with the milk flowing from her breast"}}
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[[Category:The Nectar of Devotion Chapter 43 - Parenthood]]
[[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">
When many very great sages were offering prayers to Lord Kṛṣṇa, glorifying His activities, the Queen of Gokula, Mother Yaśodā, entered the battlefield of Kurukṣetra, wetting the lower part of her sari with the milk flowing from her breast. This entrance of Mother Yaśodā at Kurukṣetra was not during the Battle of Kurukṣetra. At other times Kṛṣṇa went to Kurukṣetra from His paternal home (Dvārakā) during the solar eclipse, and at these times the residents of Vṛndāvana also went to see Him there.
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<div class="quote_link">
[[Vanisource:NOD 43 (1970)|Nectar of Devotion, 43]]
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<div class="text">
Mother Yaśodā sometimes enjoyed transcendental ecstasy in happiness when her child was saved from a dangerous situation, such as being attacked by Pūtanā or some other demon. In Śrīmad-Bhāgavatam, [[Vanisource:SB 10.17.19|10th Canto, 17th Chapter, 15th verse]] Śukadeva Gosvāmī says that Mother Yaśodā felt very, very fortunate when she got back her lost child. She immediately placed Him on her lap and began to embrace Him again and again. While she was thus embracing her son repeatedly, torrents of tears fell from her eyes, and she was unable to express her transcendental joy. It is stated in the Vidagdha-mādhava of Śrīla Rūpa Gosvāmī: "My dear Kṛṣṇa, the touch of Your mother is so pleasing and cooling that it surpasses the cooling capacity of the pulp of sandalwood and of bright moonshine mixed with the pulp of uśīra root." (Uśīra is a kind of root which when soaked with water has a very, very cooling effect. It is especially used in the scorching heat of the sun.)

The parental love of Mother Yaśodā for Kṛṣṇa steadily increases, and her love and ecstasy are sometimes described as intense affection and sometimes as overwhelming attachment. An example of attachment for Kṛṣṇa with overwhelming affection is given in the Śrīmad-Bhāgavatam, [[Vanisource:SB 10.6.43|Tenth Canto, 6th Chapter, 27th verse]], where Śukadeva Gosvāmī addresses Mahārāj Parīkṣit in this way: "My dear King, when magnanimous Nanda Mahārāj returned from a tour, he began to smell the head of his son, and he was merged in the ecstasy of parental love." A similar statement is there in connection with Mother Yaśodā when she was too anxious to hear the sound of Kṛṣṇa's flute, expecting Him back from the pasturing ground. Because she thought that it was getting very late, her anxiety to hear the sound of Kṛṣṇa's flute became doubled, and milk began to flow out from her breast. In that condition she was sometimes going within the house, sometimes coming out of the house. She was constantly looking to see if Govinda was coming back along the road. When many very great sages were offering prayers to Lord Kṛṣṇa, glorifying His activities, the Queen of Gokula, Mother Yaśodā, entered the battlefield of Kurukṣetra, wetting the lower part of her sari with the milk flowing from her breast. This entrance of Mother Yaśodā at Kurukṣetra was not during the Battle of Kurukṣetra. At other times Kṛṣṇa went to Kurukṣetra from His paternal home (Dvārakā) during the solar eclipse, and at these times the residents of Vṛndāvana also went to see Him there.

When Kṛṣṇa arrived at Kurukṣetra in pilgrimage, all the people assembled there began to say that Kṛṣṇa the son of Devakī had arrived. At that time Devakī, just like an affectionate mother, began to pat Kṛṣṇa's face. And again when people cried that Kṛṣṇa, the son of Vasudeva, had come, both King Nanda and Mother Yaśodā became overwhelmed with affection and expressed their great pleasure.

When Mother Yaśodā, the Queen of Gokula, was going to see her son Kṛṣṇa at Kurukṣetra, one of her friends began to address her thus: "My dear Queen, the milk flowing out of your breast-mountain has already whitened the River Ganges, and the tears from your eyes, mixed with black mascara, have already blackened the color of the Yamunā. And as you are standing just between the two rivers, I think there is no need for your anxiety to see your son's face. Your parental affection has already been exhibited to Him by these two rivers!"

The same friend of Mother Yaśodā addressed Kṛṣṇa as follows: "My dear Mukunda, if Mother Yaśodā, the Queen of Gokula, is forced to stand on fire, but is allowed to see Your lotus face, then this fire will appear to her as the Himalayan Mountains: full of ice. In the same way, if she is allowed to stay in the ocean of nectar, but is not allowed to see the lotus face of Your Grace, then even this ocean of nectar will appear to her as an ocean of arsenic poison." Let the anxiety of Mother Yaśodā of Braja, always expecting to see the lotus face of Kṛṣṇa, be glorified all over the universe!

A similar statement was given by Kuntīdevī to Akrūra: "My dear brother Akrūra, my nephew Mukunda is long absent from us. Will you kindly tell Him that His Aunt Kuntī is sitting amongst the enemy and would like to know when she will be able to see His lotus face again?"

In the Śrīmad-Bhāgavatam, [[Vanisource:SB 10.46.28|Tenth Canto, 46th Chapter, 2nd verse]], there is this statement: "When Uddhava was present at Vṛndāvana and was narrating the activities of Kṛṣṇa in Dvārakā, Mother Yaśodā, while hearing this narration, began to pour milk from her breasts and shed tears from her eyes." Another incident demonstrating Yaśodā's extreme love for Kṛṣṇa occurred when Kṛṣṇa went to Mathurā, the kingdom of Kaṁsa. In separation from Kṛṣṇa, Mother Yaśodā was looking at Kṛṣṇa's makeup utensils, and she fell down on the ground almost unconscious, with a great sound. When she was rolling over on the ground, there were many scratches on her body, and in that piteous condition she began to cry, "O my dear son! My dear son!" And she slapped her breasts with her two hands. This activity of Mother Yaśodā is explained by expert devotees as ecstatic love in separation. Sometimes there are many other symptoms, such as great anxiety, lamentation, frustration, being stunned, humility, restlessness, madness and illusion.

As far as Mother Yaśodā's anxieties are concerned, when Kṛṣṇa was out of the house in the pasturing ground, a devotee once told her, "Yaśodā, I think your movements have been slackened, and I see that you are full of anxieties. Your two eyes appear to be without any movement, and I feel in your breathing a kind of warmth which is bringing your breast milk to the boiling point. All these conditions prove that out of separation from your son you have a severe headache." These are some of the symptoms of Mother Yaśodā's anxiety for Kṛṣṇa.

When Akrūra was present in Vṛndāvana and was narrating the activities of Kṛṣṇa in Dvārakā, Mother Yaśodā was informed that Kṛṣṇa had married so many queens and was very busy there in His householder affairs. Hearing this, Mother Yaśodā lamented how unfortunate she was that she could not get her son married just after passing His kaiśora age, and thus she could not receive both her son and daughter-in-law at her home. She exclaimed, "My dear Akrūra, you are simply throwing thunderbolts on my head!" These are the signs of lamentation on the part of Mother Yaśodā in separation from Kṛṣṇa.

Similarly, Mother Yaśodā felt frustration when she thought, "Although I have millions of cows, the milk of these cows could not satisfy Kṛṣṇa. Therefore let a curse be on this milk! And I also am condemned because although I am so opulent in material prosperity, I am now unable to smell the head of my child and feed Him with my breast milk as I used to do when He was here in Vṛndāvana." This is a sign of frustration on the part of Mother Yaśodā in separation from Kṛṣṇa.

One friend of Kṛṣṇa's addressed Him thus: "My dear lotus-eyed one, when You were living in Gokula You were always bearing a stick in Your hand. That stick is now lying idle in the house of Mother Yaśodā, and whenever she sees it she becomes motionless just like the stick." This is the sign of becoming stunned in separation from Kṛṣṇa. In separation from Kṛṣṇa Mother Yaśodā became so humble that she prayed to the creator of the universe, Lord Brahmā, with tears in her eyes: "My dear creator, won't you kindly bring my dear son Kṛṣṇa back to me so that I can see Him at least for a moment?" Sometimes in restlessness like a madwoman Mother Yaśodā used to accuse Nanda Mahārāj, "What are you doing in the palace? You shameless man! Why do people call you the King of Braja? It is very astonishing that while being separated from your dear son Kṛṣṇa, you are still living within Vṛndāvana as a hard-hearted father!"

Someone informed Kṛṣṇa about the madness of Mother Yaśodā in the following words: "In madness Mother Yaśodā has addressed the kadamba trees and inquired from them, 'Where is my son?' Similarly, she has addressed the birds and the drones and inquired from them as to whether Kṛṣṇa has passed before them, and she has inquired if they can say anything about You. In this way, Mother Yaśodā in illusion was asking everybody about You, and she has been wandering all over Vṛndāvana." This is madness in separation from Kṛṣṇa.
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Thus I went to Bengal, and I was very happy to see My mother, the river Ganges and the devotees

2021-03-03T13:13:43Z

172.69.170.120: Removed from deleted category 'Thus'

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{{terms|"Thus I went to Bengal, and I was very happy to see My mother, the river Ganges and the devotees"}}
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[[Category:Caitanya Went]]
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[[Category:Caitanya's Happiness]]
[[Category:Caitanya's Seeing]]
[[Category:Sacimata - Caitanya's Mother]]
[[Category:Water of The Ganges]]
[[Category:Caitanya's Devotees]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 17 - The Lord Travels to Vrndavana]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
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<div class="quote">
<div class="quote_heading">
"Thus I went to Bengal, and I was very happy to see My mother, the river Ganges and the devotees."
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<div class="quote_link">
[[Vanisource:CC Madhya 17.72|CC Madhya 17.72, Translation]]
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<div class="quote_translation">
"Thus I went to Bengal, and I was very happy to see My mother, the river Ganges and the devotees."
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Thus Raghunatha dasa began worshiping the stone from Govardhana, and as he worshiped he saw the Supreme Personality of Godhead, Krsna, the son of Nanda Maharaja, directly in the stone

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172.69.170.120: Removed from deleted category 'From'

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{{terms|"Thus Raghunātha dāsa began worshiping the stone from Govardhana, and as he worshiped he saw the Supreme Personality of Godhead, Kṛṣṇa, the son of Nanda Mahārāja, directly in the stone"}}
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[[Category:Raghunatha dasa Gosvami]]
[[Category:Began]]
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[[Category:Seeing Krsna]]
[[Category:Krsna Is The Supreme Personality of Godhead]]
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[[Category:Sri Caitanya-caritamrta, Antya-lila Chapter 06 - The Meeting of Sri Caitanya Mahaprabhu and Raghunatha dasa Gosvami]]
[[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>
</div>
<div id="sub_section">
<h3>CC Antya-lila</h3>
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<div class="quote">
<div class="quote_heading">
Thus Raghunātha dāsa began worshiping the stone from Govardhana, and as he worshiped he saw the Supreme Personality of Godhead, Kṛṣṇa, the son of Nanda Mahārāja, directly in the stone.
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<div class="quote_link">
[[Vanisource:CC Antya 6.300|CC Antya 6.300, Translation]]
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<div class="quote_translation">
Thus Raghunātha dāsa began worshiping the stone from Govardhana, and as he worshiped he saw the Supreme Personality of Godhead, Kṛṣṇa, the son of Nanda Mahārāja, directly in the stone.
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Those yogis, or mystics, who engage in devotional service are the first-class yogis. The first-class yogis, as described in Bhagavad-gita, are those who are constantly thinking of the Lord, the Supreme Personality of Godhead, Krsna

2021-03-03T13:03:43Z

172.69.170.120: Removed from deleted category 'Who'

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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 25 Purports - The Glories of Devotional Service]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB32543_0" class="quote" parent="SB_Canto_3" book="SB" index="1045" link="SB 3.25.43" link_text="SB 3.25.43">
<div class="heading">One who actually wants to be liberated from the entanglement of this material world and go back home, back to Godhead, is actually a mystic yogī. The words explicitly used here are yuktena bhakti-yogena. Those yogīs, or mystics, who engage in devotional service are the first-class yogīs. The first-class yogīs, as described in Bhagavad-gītā, are those who are constantly thinking of the Lord, the Supreme Personality of Godhead, Kṛṣṇa.
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<span class="link">[[Vanisource:SB 3.25.43|SB 3.25.43, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The yogīs, equipped with transcendental knowledge and renunciation and engaged in devotional service for their eternal benefit, take shelter of My lotus feet, and since I am the Lord, they are thus eligible to enter into the kingdom of Godhead without fear.</p>
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<div class="purport text"><p>One who actually wants to be liberated from the entanglement of this material world and go back home, back to Godhead, is actually a mystic yogī. The words explicitly used here are yuktena bhakti-yogena. Those yogīs, or mystics, who engage in devotional service are the first-class yogīs. The first-class yogīs, as described in Bhagavad-gītā, are those who are constantly thinking of the Lord, the Supreme Personality of Godhead, Kṛṣṇa. These yogīs are not without knowledge and renunciation. To become a bhakti-yogī means to automatically attain knowledge and renunciation. That is the consequent result of bhakti-yoga. In the Bhāgavatam, First Canto, Second Chapter, it is also confirmed that one who engages in the devotional service of Vāsudeva, Kṛṣṇa, has complete transcendental knowledge and renunciation, and there is no explanation for these attainments. Ahaitukī—without reason, they come. Even if a person is completely illiterate, the transcendental knowledge of the scriptures is revealed unto him simply because of his engagement in devotional service. That is also stated in the Vedic literature. To anyone who has full faith in the Supreme Personality of Godhead and the spiritual master, all the import of the Vedic literatures is revealed. He does not have to seek separately; the yogīs who engage in devotional service are full in knowledge and renunciation. If there is a lack of knowledge and renunciation, it is to be understood that one is not in full devotional service. The conclusion is that one cannot be sure of entrance into the spiritual realm—in either the impersonal brahma-jyotir effulgence of the Lord or the Vaikuṇṭha planets within that Brahman effulgence—unless he is surrendered unto the lotus feet of the Supreme Lord. The surrendered souls are called akuto-bhaya. They are doubtless and fearless, and their entrance into the spiritual kingdom is guaranteed.</p>
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The personified Vedas continued, "If a person has a jeweled locket in his necklace but forgets the jewel, it is almost as though he does not possess it"

2021-03-03T09:58:53Z

172.69.170.120: Removed from deleted category 'Has'

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{{terms|"If a person has a jeweled locket in his necklace but forgets the jewel, it is almost as though he does not possess it"}}
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[[Category:Krsna Book Chapter 87 - Prayers by the Personified Vedas]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
If a person has a jeweled locket in his necklace but forgets the jewel, it is almost as though he does not possess it. Similarly, if an individual soul meditates but does not actually perceive the presence of the Supersoul within himself, his meditation is useless.” Persons who have taken to the path of self-realization must therefore be very careful to avoid contamination by the influence of māyā.
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<div class="quote_link">
[[Vanisource:KB 87|Krsna Book, 87]]
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<div class="text">
In this way, Kṛṣṇa is endowed with all opulences, transcendental qualities and mystic powers. No ordinary living being can compare to Him. Therefore, the Māyāvādīs’ theory that the Supersoul and the individual soul are equal is only a misconception. The conclusion is, therefore, that Kṛṣṇa is worshipable and that all other living entities are simply His servants. This understanding is called self-realization. Any other realization of one’s self beyond this relationship of eternal servitorship to Kṛṣṇa is impelled by māyā. It is said that the last snare of māyā is to dictate to the living entity to try to become equal to the Supreme Personality of Godhead. The Māyāvādī philosopher claims to be equal to God, but he cannot reply to the question of why he has fallen into material entanglement. If he is the Supreme God, then how is it that he has been overtaken by impious activities and thereby subjected to the tribulations of the law of karma? When the Māyāvādīs are asked about this, they cannot properly answer. The speculation that one is equal to the Supreme Personality of Godhead is another symptom of sinful life. One cannot take to Kṛṣṇa consciousness unless one is completely freed from all sinful activities. The very fact that the Māyāvādī claims to be one with the Supreme Lord means that he is not yet freed from the reactions of sinful activities. Śrīmad-Bhāgavatam says that such persons are aviśuddha-buddhayaḥ ([[Vanisource:SB 10.2.32|SB 10.2.32]]), which means that because they falsely think themselves liberated and at the same time think themselves equal with the Absolute Truth, their intelligence is not purified. The personified Vedas said that if the yogīs and the jñānīs do not free themselves from sinful desires, then their particular process of self-realization will never be successful.

“Dear Lord,” the personified Vedas continued, “if saintly persons do not take care to eradicate completely the roots of sinful desires, they cannot experience the Supersoul, although He is sitting side by side with the individual soul. Samādhi, or meditation, means that one has to find the Supersoul within himself. One who is not free from sinful reactions cannot see the Supersoul. If a person has a jeweled locket in his necklace but forgets the jewel, it is almost as though he does not possess it. Similarly, if an individual soul meditates but does not actually perceive the presence of the Supersoul within himself, his meditation is useless.” Persons who have taken to the path of self-realization must therefore be very careful to avoid contamination by the influence of māyā. Śrīla Rūpa Gosvāmī says that a devotee should be completely free from all sorts of material desires. A devotee should not be affected by the results of karma and jñāna. One has to simply understand Kṛṣṇa and carry out His desires. That is the pure devotional stage. The personified Vedas continued: “Mystic yogīs who still have contaminated desires for sense gratification are never successful in their attempt, nor can they realize the Supersoul within the individual self. As such, the so-called yogīs and jñānīs who are simply wasting their time in different types of sense gratification, either by mental speculation or by exhibition of limited mystic powers, will never be liberated from conditioned life and will continue to go through repeated births and deaths. For such persons, both this life and the next life are sources of tribulation. Such sinful persons are already suffering tribulation in this life, and because they are not perfect in self-realization they will be plagued with further tribulation in the next life. Despite all endeavors to attain perfection, such yogīs, contaminated by desires for sense gratification, will continue to suffer in this life and the next.”

Śrīla Viśvanātha Cakravartī Ṭhākura remarks in this connection that if sannyāsīs (persons in the renounced order of life, who have left their homes for self-realization) do not engage themselves in the devotional service of the Lord but become attracted by philanthropic work, such as opening educational institutions, hospitals or even monasteries, churches or temples of demigods, they find only trouble from such engagements, not only in this life but in the next. Sannyāsīs who do not take advantage of this life to realize Kṛṣṇa simply waste their time and energy in activities outside the jurisdiction of the renounced order. A devotee’s attempt to engage his energies in such activities as constructing a Viṣṇu temple, however, is never wasted. Such engagements are called kṛṣṇārthe akhila-ceṣṭā, variegated activities performed to please Kṛṣṇa. A philanthropist’s opening a school building and a devotee’s constructing a temple are not on the same level. Although a philanthropist’s opening an educational institution may be pious activity, it comes under the laws of karma, whereas constructing a temple for Viṣṇu is devotional service.
</div>
</div>
</div>

The officer whom I met was very sympathetic & he said that Immigration visa from this side would take a long time for being granted better I took the visitors visa - so I have accepted it

2021-03-03T09:33:43Z

172.69.170.120: Removed from deleted category 'That'

<div id="compilation">
<div id="facts">
{{terms|"The officer whom I met was very sympathetic"|"he said that Immigration visa from this side would take a long time for being granted better I took the visitors visa—so I have accepted it"}}
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<div id="section">
<h2>Correspondence</h2>
</div>
<div id="sub_section">
<h3>1967 Correspondence</h3>
</div>
<div class="quote">
<div class="quote_heading">
The officer whom I met was very sympathetic & he said that Immigration visa from this side would take a long time for being granted better I took the visitors visa—so I have accepted it. Now for the present you may not take any steps until my arrival.
</div>

<div class="quote_link">
[[Vanisource:671018 - Letter to Mukunda written from Calcutta|671018 - Letter to Mukunda written from Calcutta]]
</div>
<div class="text">
October 18, 1967

My Dear Mukunda,

Please accept my blessings. I am in due receipt of your telegram reading as follows;

"Swamiji Now Filling third Preference Visa with Documents"

Today I have been to the American Consular office & upon presentation of the invitation letters from the different centers I was at once granted visitors visa under #B2. The officer whom I met was very sympathetic & he said that Immigration visa from this side would take a long time for being granted better I took the visitors visa—so I have accepted it. Now for the present you may not take any steps until my arrival. Tomorrow we shall get your tamboura. Hope you are well.

Your ever well-wisher

A.C. Bhaktivedanta, Swami
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</div>

The material body and mind are bad bargains for the spiritual living entity. The living entity has actual functions in the living, spiritual world, but this material world is dead

2021-03-03T08:38:41Z

172.69.170.120: Removed from deleted category 'But'

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[[Category:Sri Isopanisad, Mantra 10]]
[[Category:Sri Isopanisad Mantras 01 to 18, Translations and Purports]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Sri Isopanisad</h3>
</div>
<div class="quote">
<div class="quote_heading">
The material body and mind are bad bargains for the spiritual living entity. The living entity has actual functions in the living, spiritual world, but this material world is dead.
</div>

<div class="quote_link">
[[Vanisource:ISO 10 (1974)|Sri Isopanisad 10, Translation and Purport]]
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<div class="quote_translation">
The wise have explained that one result is derived from the culture of knowledge and that a different result is obtained from the culture of nescience.
</div>
<div class="text">
<div class="purport">

As advised in Chapter Thirteen of the Bhagavad-gītā ([[Vanisource:BG 13.8-12 (1972)|13.8-12]]), one should culture knowledge in the following way:

<ol><li>One should become a perfect gentleman and learn to give proper respect to others.</li><li>One should not pose himself as a religionist simply for name and fame.</li><li>One should not become a source of anxiety to others by the actions of his body, by the thoughts of his mind, or by his words.</li><li>One should learn forbearance even in the face of provocation from others.</li><li>One should learn to avoid duplicity in his dealings with others.</li><li>One should search out a bona fide spiritual master who can lead him gradually to the stage of spiritual realization, and one must submit himself to such a spiritual master, render him service and ask relevant questions.</li><li>In order to approach the platform of self-realization, one must follow the regulative principles enjoined in the revealed scriptures.</li><li>One must be fixed in the tenets of the revealed scriptures.</li><li>One should completely refrain from practices which are detrimental to the interest of self-realization.</li><li>One should not accept more than he requires for the maintenance of the body.</li><li>One should not falsely identify himself with the gross material body, nor should one consider those who are related to his body to be his own.</li><li>One should always remember that as long as he has a material body he must face the miseries of repeated birth, old age, disease and death. There is no use in making plans to get rid of these miseries of the material body. The best course is to find out the means by which one may regain his spiritual identity.</li><li>One should not be attached to more than the necessities of life required for spiritual advancement.</li><li>One should not be more attached to wife, children and home than the revealed scriptures ordain.</li><li>One should not be happy or distressed over desirables and undesirables, knowing that such feelings are just created by the mind.</li><li>One should become an unalloyed devotee of the Personality of Godhead, Śrī Kṛṣṇa, and serve Him with rapt attention.</li><li>One should develop a liking for residence in a secluded place with a calm and quiet atmosphere favorable for spiritual culture, and one should avoid congested places where nondevotees congregate.</li><li>One should become a scientist or philosopher and conduct research into spiritual knowledge, recognizing that spiritual knowledge is permanent whereas material knowledge ends with the death of the body.</li></ol>

These eighteen items combine to form a gradual process by which real knowledge can be developed. Except for these, all other methods are considered to be in the category of nescience. Śrīla Bhaktivinoda Ṭhākura, a great ācārya, maintained that all forms of material knowledge are merely external features of the illusory energy and that by culturing them one becomes no better than an ass. This same principle is found here in Śrī Īśopaniṣad. By advancement of material knowledge, modern man is simply being converted into an ass. Some materialistic politicians in spiritual guise decry the present system of civilization as satanic, but unfortunately they do not care about the culture of real knowledge as it is described in the Bhagavad-gītā. Thus they cannot change the satanic situation.

In the modern society, even a boy thinks himself self-sufficient and pays no respect to elderly men. Due to the wrong type of education being imparted in our universities, boys all over the world are giving their elders headaches. Thus Śrī Īśopaniṣad very strongly warns that the culture of nescience is different from that of knowledge. The universities are, so to speak, centers of nescience only; consequently scientists are busy discovering lethal weapons to wipe out the existence of other countries. University students today are not given instructions in the regulative principles of brahmacarya (celibate student life), nor do they have any faith in any scriptural injunctions. Religious principles are taught for the sake of name and fame only and not for the sake of practical action. Thus there is animosity not only in social and political fields but in the field of religion as well.

Nationalism has developed in different parts of the world due to the cultivation of nescience by the general people. No one considers that this tiny earth is just a lump of matter floating in immeasurable space along with many other lumps. In comparison to the vastness of space, these material lumps are like dust particles in the air. Because God has kindly made these lumps of matter complete in themselves, they are perfectly equipped with all necessities for floating in space. The drivers of our spaceships may be very proud of their achievements, but they do not consider the supreme driver of these greater, more gigantic spaceships called planets.

There are innumerable suns and innumerable planetary systems also. As infinitesimal parts and parcels of the Supreme Lord, we small creatures are trying to dominate these unlimited planets. Thus we take repeated birth and death and are generally frustrated by old age and disease. The span of human life is scheduled for about a hundred years, although it is gradually decreasing to twenty or thirty years. Thanks to the culture of nescience, befooled men have created their own nations within these planets in order to grasp sense enjoyment more effectively for these few years. Such foolish people draw up various plans to render national demarcations perfectly, a task that is totally impossible. Yet for this purpose each and every nation has become a source of anxiety for others. More than fifty percent of a nation's energy is devoted to defense measures and thus spoiled. No one cares for the cultivation of real knowledge, yet people are falsely proud of being advanced in both material and spiritual knowledge.

Śrī Īśopaniṣad warns us of this faulty type of education, and the Bhagavad-gītā gives instructions as to the development of real knowledge. This mantra states that the instructions of vidyā (knowledge) must be acquired from a dhīra. A dhīra is one who is not disturbed by material illusion. No one can be undisturbed unless he is perfectly spiritually realized, at which time one neither hankers nor laments for anything. A dhīra realizes that the material body and mind he has acquired by chance through material association are but foreign elements; therefore he simply makes the best use of a bad bargain.

The material body and mind are bad bargains for the spiritual living entity. The living entity has actual functions in the living, spiritual world, but this material world is dead. As long as the living spiritual sparks manipulate the dead lumps of matter, the dead world appears to be a living world. Actually it is the living souls, the parts and parcels of the supreme living being, who move the world. The dhīras have come to know all these facts by hearing them from superior authorities and have realized this knowledge by following the regulative principles.

To follow the regulative principles, one must take shelter of a bona fide spiritual master. The transcendental message and regulative principles come down from the spiritual master to the disciple. Such knowledge does not come in the hazardous way of nescient education. One can become a dhīra only by submissively hearing from a bona fide spiritual master. Arjuna, for example, became a dhīra by submissively hearing from Lord Kṛṣṇa, the Personality of Godhead Himself. Thus the perfect disciple must be like Arjuna, and the spiritual master must be as good as the Lord Himself. This is the process of learning vidyā (knowledge) from the dhīra (the undisturbed).

An adhīra (one who has not undergone the training of a dhīra) cannot be an instructive leader. Modern politicians who pose themselves as dhīras are actually adhīras, and one cannot expect perfect knowledge from them. They are simply busy seeing to their own remuneration in dollars and cents. How, then, can they lead the mass of people to the right path of self-realization? Thus one must hear submissively from a dhīra in order to attain actual education.

</div>
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</div>

The living entity is subjected to many tribulations brought about by air, water, fire, extreme heat, extreme cold, sunshine, excessive eating, unhealthy food, maladjustments of the three elements of the body (kapha, pitta and vayu), and so on

2021-03-03T08:18:43Z

172.69.170.120: Removed from deleted category 'By'

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[[Category:Srimad Bhagavatam, Canto 04 Purports]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</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="SB4292325_0" class="quote" parent="SB_Canto_4" book="SB" index="1254" link="SB 4.29.23-25" link_text="SB 4.29.23-25">
<div class="heading">In Bhagavad-gītā (2.14) the Lord also says, mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ: because of the material body, the living entity is subjected to many tribulations brought about by air, water, fire, extreme heat, extreme cold, sunshine, excessive eating, unhealthy food, maladjustments of the three elements of the body (kapha, pitta and vāyu), and so on.
</div>
<span class="link">[[Vanisource:SB 4.29.23-25|SB 4.29.23-25, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The followers of Yavaneśvara (Yamarāja) are called the soldiers of death, and they are known as the various types of disturbances that pertain to the body and mind. Prajvāra represents the two types of fever: extreme heat and extreme cold—typhoid and pneumonia. The living entity lying down within the body is disturbed by many tribulations pertaining to providence, to other living entities and to his own body and mind. Despite all kinds of tribulations, the living entity, subjected to the necessities of the body, mind and senses and suffering from various types of disease, is carried away by many plans due to his lust to enjoy the world. Although transcendental to this material existence, the living entity, out of ignorance, accepts all these material miseries under the pretext of false egoism ("I" and "mine"). In this way he lives for a hundred years within this body.</p>
</div>
<div class="purport text"><p>In the Vedas it is stated: asaṅgo'yaṁ puruṣaḥ. The living entity is actually separate from material existence, for the soul is not material. In Bhagavad-gītā it is also said that the living entity is the superior energy, and the material elements—earth, water, fire, air and so on—are the inferior energy. The material elements are also described as bhinna, or separated energy. When the internal or superior energy comes in contact with the external energy, it is subjected to so many tribulations. In Bhagavad-gītā (2.14) the Lord also says, mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ: because of the material body, the living entity is subjected to many tribulations brought about by air, water, fire, extreme heat, extreme cold, sunshine, excessive eating, unhealthy food, maladjustments of the three elements of the body (kapha, pitta and vāyu), and so on. The intestines, the throat, the brain and the other parts of the body are affected by all kinds of diseases that are so powerful that they become sources of extreme suffering for the living entity. The living entity, however, is different from all these material elements. The two types of fever described in this verse can be explained in contemporary language as pneumonia and typhoid. When there is an extreme fever in the body, there is typhoid and pneumonia, and they are described as Prajvāra. There are also other miseries created by other living entities. The state exacts taxes, and there are also many thieves, rogues and cheaters. Miseries brought about by other living entities are called adhibhautika. There are also miseries in the form of famine, pestilence, scarcity, war, earthquakes and so on. These are caused by the demigods or other sources beyond our control. Actually there are many enemies of the living entities, and these are all described to point out how miserable this material existence is.</p>
<p>Knowing the basic misery of material existence, one should be induced to get out of the material clutches and return home, back to Godhead. Actually the living entity is not at all happy in this material body. Because of the body, he suffers thirst and hunger and is influenced by the mind, by words, by anger, by the belly, by the genitals, by the rectum, and so on. Manifold miseries encircle the transcendental living entity simply because he desires to satisfy his senses in this material world. If he simply withdraws from activities of sense gratification and applies his senses in the service of the Lord, all the problems of material existence will immediately diminish, and with the advancement of Kṛṣṇa consciousness, he will be freed from all tribulation and, after giving up the body, will return home, back to Godhead.</p>
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That (freedom from material relations, as well as freedom from the material encagement of the gross and subtle encirclement) is the process of ending material existence

2021-03-03T06:53:41Z

172.69.170.120: Removed from deleted category 'That'

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 1</h3>
</div>
<div class="quote">
<div class="quote_heading">
Mahārāja Yudhiṣṭhira, after distributing his kingdom to Parīkṣit and Vajra, did not think himself Emperor of the world or head of the Kuru dynasty. This sense of freedom from material relations, as well as freedom from the material encagement of the gross and subtle encirclement, makes one free to act as the servitor of the Lord, even though one is in the material world.
</div>

<div class="quote_link">
[[Vanisource:SB 1.15.42|SB 1.15.42, Translation and Purport]]
</div>
<div class="quote_translation">
Thus annihilating the gross body of five elements into the three qualitative modes of material nature, he merged them in one nescience and then absorbed that nescience in the self, Brahman, which is inexhaustible in all circumstances.
</div>
<div class="text">
All that is manifested in the material world is the product of the mahat-tattva-avyakta, and things that are visible in our material vision are nothing but combinations and permutations of such variegated material products. But the living entity is different from such material products. It is due to the living entity's forgetfulness of his eternal nature as eternal servitor of the Lord, and his false conception of being a so-called lord of the material nature, that he is obliged to enter into the existence of false sense enjoyment. Thus a concomitant generation of material energies is the principal cause of the mind's being materially affected. Thus the gross body of five elements is produced. Mahārāja Yudhiṣṭhira reversed the action and merged the five elements of the body in the three modes of material nature. The qualitative distinction of the body as being good, bad or mediocre is extinguished, and again the qualitative manifestations become merged in the material energy, which is produced from a false sense of the pure living being. When one is thus inclined to become an associate of the Supreme Lord, the Personality of Godhead, in one of the innumerable planets of the spiritual sky, especially in Goloka Vṛndāvana, one has to think always that he is different from the material energy; he has nothing to do with it, and he has to realize himself as pure spirit, Brahman, qualitatively equal with the Supreme Brahman (Parameśvara). Mahārāja Yudhiṣṭhira, after distributing his kingdom to Parīkṣit and Vajra, did not think himself Emperor of the world or head of the Kuru dynasty. This sense of freedom from material relations, as well as freedom from the material encagement of the gross and subtle encirclement, makes one free to act as the servitor of the Lord, even though one is in the material world. This stage is called the jīvan-mukta stage, or the liberated stage, even in the material world. That is the process of ending material existence. One must not only think that he is Brahman, but must act like Brahman. One who only thinks himself Brahman is an impersonalist. And one who acts like Brahman is the pure devotee.
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She (The Earth personified) also returned the umbrella of Varuna, along with a valuable jewel, which she presented to Krsna

2021-03-03T06:24:19Z

172.69.170.120: Removed from deleted category 'Also'

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[[Category:Krsna Book Chapter 59 - The Deliverance of the Demon Bhaumasura]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
She also returned the umbrella of Varuṇa, along with a valuable jewel, which she presented to Kṛṣṇa. After this, the earth personified offered her prayers to Kṛṣṇa, the Supreme Personality and master of the world, who is always worshiped by exalted demigods. She fell down in obeisances and, in great devotional ecstasy, began to speak.
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<div class="quote_link">
[[Vanisource:KB 59|Krsna Book, 59]]
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<div class="text">
Bhaumāsura, who was also known as Narakāsura, happened to be the son of the earth personified. When he saw that all his soldiers, commanders and fighters had been killed on the battlefield by the strokes of the weapons of the Personality of Godhead, he became exceedingly angry at the Lord. He then came out of the city with a great number of elephants who had all been born and brought up on the seashore. All of them were highly intoxicated. When they came out, they saw that Lord Kṛṣṇa and His wife were beautifully situated high in outer space just like a blackish cloud about the sun, glittering with the light of electricity. The demon Bhaumāsura immediately released a weapon called Śataghnī, by which he could kill hundreds of warriors with one stroke, and all his assistants simultaneously threw their respective weapons at the Supreme Personality of Godhead. Lord Kṛṣṇa counteracted all these weapons by releasing His feathered arrows. The result of this fight was that all the soldiers and commanders of Bhaumāsura fell to the ground, their arms, legs and heads separated from their trunks, and all their horses and elephants also fell with them. In this way, all the weapons released by Bhaumāsura were cut to pieces by the Lord’s arrows.

The Lord was fighting on the back of Garuḍa, who was helping Him by striking the horses and elephants with his wings and scratching their heads with his nails and sharp beak. The elephants, feeling much pain from Garuḍa’s attack on them, all dispersed from the battlefield. Bhaumāsura alone remained on the battlefield, and he engaged himself in fighting with Kṛṣṇa. He saw that Kṛṣṇa’s carrier, Garuḍa, had caused great disturbance to his soldiers and elephants, and in great anger he struck Garuḍa with all his strength, which defied the strength of a thunderbolt. Fortunately, Garuḍa was not an ordinary bird, and he felt the strokes given by Bhaumāsura just as a great elephant feels the impact of a garland of flowers.

Bhaumāsura thus came to see that none of his tricks would act upon Kṛṣṇa, and he became aware that all his attempts to kill Kṛṣṇa would be frustrated. Yet he tried for the last time, taking a trident in his hand to strike Him. Kṛṣṇa was so dexterous that before Bhaumāsura could throw his trident, his head was cut off by the sharp Sudarśana cakra. His head, illuminated by earrings and a helmet, fell down on the battlefield. On the occasion of Bhaumāsura’s being killed by Lord Kṛṣṇa, all the demon’s relatives screamed in disappointment, and the saintly persons glorified the chivalrous activities of the Lord. Taking this opportunity, the denizens of the heavenly planets showered flowers on the Lord.

At this time, the earth personified appeared before Lord Kṛṣṇa and greeted Him with a Vaijayantī flower garland. She then returned the dazzling earrings of Aditi, bedecked with jewels and gold. She also returned the umbrella of Varuṇa, along with a valuable jewel, which she presented to Kṛṣṇa. After this, the earth personified offered her prayers to Kṛṣṇa, the Supreme Personality and master of the world, who is always worshiped by exalted demigods. She fell down in obeisances and, in great devotional ecstasy, began to speak.

“Let me offer my respectful obeisances unto the Lord, who is always present with four symbols, namely His conchshell, disc, lotus and club, and who is the Lord of all demigods. Please accept my respectful obeisances unto You. My dear Lord, You are the Supersoul, and in order to satisfy the aspirations of Your devotees, You descend to the earth in Your various transcendental incarnations, which are just appropriate to the devotees’ worshipful desire. Kindly accept my respectful obeisances.

“My dear Lord, the lotus flower grows out of Your navel, and You are always decorated with a garland of lotus flowers. Your eyes are always spread like the petals of the lotus flower, and therefore they are all-pleasing to the eyes of others. Your soft and delicate lotus feet are always worshiped by Your unalloyed devotees, and those lotus feet pacify their lotuslike hearts. I therefore repeatedly offer my respectful obeisances unto You.
</div>
</div>
</div>

Sex life is nasty, but out of illusion we think it is nice. Now you are experienced, so don't take sex life again

2021-03-03T06:23:50Z

172.69.170.120: Removed from deleted category 'But'

<div id="compilation">
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{{terms|"Sex life is nasty, but out of illusion we think it is nice. Now you are experienced, so don't take sex life again"}}
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<div id="section">
<h2>Correspondence</h2>
</div>
<div id="sub_section">
<h3>1975 Correspondence</h3>
</div>
<div class="quote">
<div class="quote_heading">
Sex life is nasty, but out of illusion we think it is nice. Now you are experienced, so don't take sex life again. You should not take sannyasa out of sentiment nor artificially, but it is better to accept it anyway.
</div>

<div class="quote_link">
[[Vanisource:750901 - Letter to Jayananda written from Vrndavana|750901 - Letter to Jayananda written from Vrndavana]]
</div>
<div class="text">
September 01, 1975

Tampa

My Dear Jayananda das:

Please accept my blessings. I am in due receipt of your letter dated August 11, 1975 and have noted the contents. What you have done is good. Why should you remarry? Rather you should take sannyasa. Now you are getting very good training. Why has Jayatirtha suggested you to remarry?

In Delhi there is a certain kind of laddu which has such a taste, that anyone who has tasted it once, he laments, oh how I would like to taste again. And anyone who has never tasted, he also laments, oh I have never tasted. So one who has tasted, and one who has not tasted, both are lamenting. Wife is like that. You have already tasted, now you are lamenting. But my advice to you is not to try to taste again, otherwise your lamentation will increase. You have got no children, so you are free, so take sannyasa.

Sex life is nasty, but out of illusion we think it is nice. Now you are experienced, so don't take sex life again. You should not take sannyasa out of sentiment nor artificially, but it is better to accept it anyway.

I hope this meets you in good health.

Your ever well wisher,

A.C. Bhaktivedanta Swami

ACBS/bs
</div>
</div>
</div>

Narada spoke as follows: "Your (Krsna's) 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"

2021-03-03T04:33:44Z

172.69.170.120: Removed from deleted category 'Can'

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[[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">
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.
</div>
<div class="quote_link">
[[Vanisource:KB 70|Krsna Book, 70]]
</div>
<div class="text">
The great sage Nārada spoke as follows: “My dear Lord, You have spoken about the cosmic manifestation created by the Supreme Lord, but I know that You are the all-pervading creator. Your energies are so extensive and inconceivable that even powerful personalities like Brahmā, the lord of this particular universe, cannot measure Your inconceivable power. My dear Lord, You are present as the Supersoul in everyone’s heart by Your inconceivable potency, exactly like the fire which is present in everyone but which no one can see directly. In conditioned life, all living entities are within the jurisdiction of the three modes of material nature. As such, they are unable to see Your presence everywhere with their material eyes. By Your grace, however, I have seen many times the action of Your inconceivable potency, and therefore when You ask me for the news of the Pāṇḍavas, which is not at all unknown to You, I am not surprised at Your inquiry.

“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.

“My dear Lord, You are the Supreme, Parabrahman, and Your pastimes as an ordinary human are another tactical resource, exactly like a play on the stage in which the actor plays parts different from his own identity. Because the Pāṇḍavas are Your cousins, You have inquired about them in the role of their well-wisher, and therefore I shall let You know about their intentions. Now please hear me.

“First I may inform You that King Yudhiṣṭhira has all material opulences which are possible to achieve in the highest planetary system, Brahmaloka. He has no material opulence for which to aspire, and yet he wants to perform the Rājasūya sacrifice only to get Your association and please You. King Yudhiṣṭhira is so opulent that he has attained all the opulences of Brahmaloka even on this earthly planet. He is fully satisfied, and he does not need anything more. He is full in everything, but now he wants to worship You to achieve Your causeless mercy, and I beg to request You to fulfill his desires. My dear Lord, in these great sacrificial performances by King Yudhiṣṭhira there will be an assembly of all the demigods and all the famous kings of the world.

“My dear Lord, You are the Supreme Brahman, the Personality of Godhead. One who engages himself in Your devotional service by the prescribed methods of hearing, chanting and remembering certainly becomes purified from the contamination of the modes of material nature, and what to speak of those who have the opportunity to see You and touch You directly. My dear Lord, You are the symbol of everything auspicious. Your transcendental name and fame have spread all over the universe, including the higher, middle and lower planetary systems. The transcendental water which washes Your lotus feet is known in the higher planetary system as Mandākinī, in the lower planetary system as Bhogavatī, and in this earthly planetary system as the Ganges. This sacred, transcendental water flows throughout the entire universe, purifying wherever it flows.”

Just before the great sage Nārada arrived in the Sudharmā assembly house of Dvārakā, Lord Kṛṣṇa and His ministers and secretaries had been considering how to attack the kingdom of Jarāsandha. Because they were seriously considering this subject, Nārada’s proposal that Lord Kṛṣṇa go to Hastināpura for Mahārāja Yudhiṣṭhira’s great Rājasūya sacrifice did not much appeal to them. Lord Kṛṣṇa could understand the intentions of His associates because He is the ruler of even Lord Brahmā. Therefore, in order to pacify them, He smilingly said to Uddhava, “My dear Uddhava, you are always My well-wishing confidential friend. I therefore wish to see everything through you because I believe that your counsel is always right. I believe that you understand the whole situation perfectly. Therefore I am asking your opinion. What should I do? I have faith in you, and therefore I shall do whatever you advise.” It was known to Uddhava that although Lord Kṛṣṇa was acting like an ordinary man, He knew everything—past, present and future. However, because the Lord wanted to consult with him, Uddhava, in order to render service to the Lord, began to speak.
</div>
</div>
</div>

Krsna said, "Kindly forbid Her from this devious policy of putting Her face near Mine." When Krsna was speaking like this, the friends of Radharani could not check their laughter. This is an instance of ecstasy in conjugal love

2021-03-02T23:13:41Z

172.69.170.120: Removed from deleted category 'This'

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{{terms|"Kindly forbid Her from this devious policy of putting Her face near Mine"|"When Kṛṣṇa was speaking like this, the friends of Rādhārāṇī could not check their laughter. This is an instance of ecstasy in conjugal love"}}
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[[Category:The Nectar of Devotion Chapter 33 - Indirect Expressions of Ecstatic Love]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
</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">
After He had stolen some curd from the pots of two gopīs, Kṛṣṇa told one of His gopī friends: "My dear beautiful friend, I can take oath that I have not stolen even a drop of curd from your pot! But still, your friend, Rādhārāṇī, is very shamelessly smelling the flavor of My mouth. Kindly forbid Her from this devious policy of putting Her face near Mine." When Kṛṣṇa was speaking like this, the friends of Rādhārāṇī could not check their laughter. This is an instance of ecstasy in conjugal love.
</div>

<div class="quote_link">
[[Vanisource:NOD 33 (1970)|Nectar of Devotion, 33]]
</div>
<div class="text">
In a direct relationship of conjugal love, there is laughter, astonishment, chivalry, lamentation, anger and dread, but there is no ghastliness. These expressions are considered to be the great reservoirs of pleasure. When these seven kinds of ecstatic loving exchanges are manifested, they attain the status of steadiness by which the taste of conjugal love expands.

Laughter

After He had stolen some curd from the pots of two gopīs, Kṛṣṇa told one of His gopī friends: "My dear beautiful friend, I can take oath that I have not stolen even a drop of curd from your pot! But still, your friend, Rādhārāṇī, is very shamelessly smelling the flavor of My mouth. Kindly forbid Her from this devious policy of putting Her face near Mine." When Kṛṣṇa was speaking like this, the friends of Rādhārāṇī could not check their laughter. This is an instance of ecstasy in conjugal love.

Astonishment

Once Brahmā was watching all the cows and the cowherd boys dressed in yellow garments and decorated with valuable jewels. The boys were expanding their four arms and were being worshiped by many hundreds of other Brahmās. All the cowherd boys began to express their joyfulness for being with Kṛṣṇa, the supreme Brahman. At that time, Brahmā showed his astonishment by exclaiming, "What am I seeing here?" This is an instance of astonishment in ecstatic love.

Chivalry

On the bank of the Yamunā once there was the crackling sound of dry leaves, giggling from the cowherd boys, and thundering from the sky. Śrīdāmā was tightening his belt to fight with Kṛṣṇa, the conqueror of the demon Agha. This is an instance of chivalry in ecstatic love.
</div>
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Krsna consciousness movement is not ordinary movement, manufacture something for recreation. No. It is very serious science

2021-03-02T22:38:05Z

172.69.170.120: Removed from deleted category 'It Is'

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB11532LosAngelesDecember101973_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="300" link="Lecture on SB 1.15.32 -- Los Angeles, December 10, 1973" link_text="Lecture on SB 1.15.32 -- Los Angeles, December 10, 1973">
<div class="heading">Kṛṣṇa consciousness movement is not ordinary movement, manufacture something for recreation. No. It is very serious science. Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6). We are searching after some permanent place, permanent settlement on the world. Nobody wants to die, but that is not possible. But if there is possibility of going somewhere where no more death, why don't you search after that? That is intelligence.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.15.32 -- Los Angeles, December 10, 1973|Lecture on SB 1.15.32 -- Los Angeles, December 10, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So now our consciousness is immortal consciousness or mortal consciousness, that is to be seen. I am absorbed in thought of this mortal consciousness, "This is my country, this is my body, this is my family, this is my community, this is my nation..." They are all mortal. But immortal consciousness is that "I am Kṛṣṇa's." That is immortal consciousness. "Kṛṣṇa is mine, and I am Kṛṣṇa's." This is immortal consciousness. When you come to this consciousness—that is called Kṛṣṇa consciousness—then you are saved. Immortal consciousness. So long you have got temporary consciousness, then... Just like our mind changes. I accept something now; I reject something again. So this body is being manufactured according to the acceptance and rejection of my mind. The body is formed. Otherwise why we have different body? We are sitting here, so many boys and girls, ladies and gentlemen. Nobody's body will exactly tally with others' body. No. Because the face is the index of mind. You have got different types of mind; therefore you have got different types of body, not every one.</p>
<p>So this is to be understood. Therefore Yudhiṣṭhira Mahārāja, svaḥ-pathāya matiṁ cakre. This is meditation actually. "What I am? Wherefrom I have come? I am eternal. Why my body is not eternal? I would have been very happy if my body would have been eternal, but that is not being possible." Everyone knows. "But I desire that I may not die, my body may not be vanquished. That is my desire." But nobody is meditating upon this subject matter. They have learned some meditation—I do not know what kind of medi... This is meditation, matiṁ cakre. Svaḥ-pathāya matiṁ cakre nibhṛtātmā yudhiṣṭhiraḥ. So these things are to be solved. So Yudhiṣṭhira Mahārāja, now he will retire after this. So he will give up the kingdom. Not that... This is the Vedic system. However rich you may be, however prosperous you may be at your home or in your nation or in anyway as you think, but you have to think that "Actually these things are temporary. I am eternal. So what is my eternal function?" That is meditation. "What is my eternal function? What is my eternal duty? Where is my eternal home?" That is Kṛṣṇa consciousness.</p>
<p>So Kṛṣṇa consciousness movement is not ordinary movement, manufacture something for recreation. No. It is very serious science. Yad gatvā na nivartante tad dhāma paramaṁ mama ([[Vanisource:BG 15.6 (1972)|BG 15.6]]). We are searching after some permanent place, permanent settlement on the world. Nobody wants to die, but that is not possible. But if there is possibility of going somewhere where no more death, why don't you search after that? That is intelligence. That information (is) there in the Bhagavad-gītā, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna: ([[Vanisource:BG 8.16 (1972)|BG 8.16]]) "If you go to the topmost planet which is known as Brahma-loka..." Now, the Brahma-loka, the duration of life, you cannot calculate even their one day's time. That we were discussing this morning. That is stated in the Bhagavad-gītā.. Their twelve hours, our twelve hours and their twelve hours, different. Their twelve hours you cannot calculate: forty-three hundred thousands of years multiplied by one thousand. Now see how many years. That is their twelve hours. So live hundred years, they also. So even if you go there, ābrahma-bhuvanāl lokāḥ, or any planet, or any place, there must be death. Death you must have. But I am eternal. Why shall I accept death? That is intelligence. That information is given in Bhagavad-gītā, mad-dhāma gatvā punar janma na vidyate: "If you come to My place, My planet, then you will have no more to come back again to this mortal world." Mad-dhāma gatvā. Yad gatvā na nivartante tad dhāma paramaṁ mama ([[Vanisource:BG 15.6 (1972)|BG 15.6]]). Where going, nobody returns. That is, actually, we want.</p>
<p>In another place Kṛṣṇa says, tyaktvā dehaṁ punar janma naiti mām eti kaunteya: ([[Vanisource:BG 4.9 (1972)|BG 4.9]]) "My dear Kaunteya, Arjuna," tyaktvā deham, "after giving up this body," punar janma naiti, "no more coming into the womb of material mother." Then where does he go? Mām eti. In his Bṛhad-bhāgavatāmṛta Sanātana Gosvāmī has stated that if you become perfect in Kṛṣṇa consciousness, then immediately after death you will be sent where Kṛṣṇa is having His pastimes within this material world. In the material world, just like the sun rotates, similarly, Kṛṣṇa's pastimes is going on. That is another feature of His activities. Because He wants to reclaim the fallen souls, and there are millions and trillions, unlimited fallen souls within this material world, so He goes everywhere. Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham ([[Vanisource:BG 4.7 (1972)|BG 4.7]]). As soon as there is discrepancies in the understanding of eternal life, He appears. He teaches. So Kṛṣṇa is teaching somewhere. There are so many innumerable universes. Just like Kṛṣṇa takes, appears, as janma, janmāṣṭamī in this universe, immediately in another universe there is janmāṣṭamī; immediately in another universe there is janmāṣṭamī. So therefore it is called nitya-līlā. Nitya-līlā means the janmāṣṭamī is going on. His govardhana-līlā is going on. Everything. Everything, what He displayed when He was present, that is going on. Just like the sun. Now it is half past seven. Now, half past six, there is sun somewhere. The half past six, it is not that because the sun has passed half past six, in this country, therefore there is no more half past six. Half past six is somewhere. Is it not? Half past six is there. Similarly, it is not that because Kṛṣṇa has now finished His janmāṣṭamī, therefore no more janmāṣṭamī. Janmāṣṭamī is going on. This is kṛṣṇa-līlā.</p>
</div>
</div>
</div>

As we are individual, the Supreme Personality of Godhead is also individual - but He is the supreme individual. That is the difference between God and the ordinary living entities

2021-03-02T13:38:05Z

172.69.170.120: Removed from deleted category 'Also'

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
Because He is the bestower of the necessities of all others, He is called God. The Supreme is also a living entity; He is not impersonal. As we are individual, the Supreme Personality of Godhead is also individual—but He is the supreme individual. That is the difference between God and the ordinary living entities.
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<div class="quote_link">
[[Vanisource:SB 3.24.16|SB 3.24.16, Translation and Purport]]
</div>
<div class="quote_translation">
O Kardama, I know that the original Supreme Personality of Godhead has now appeared as an incarnation by His internal energy. He is the bestower of all desired by the living entities, and He has now assumed the body of Kapila Muni.
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<div class="text">
In this verse we find the words puruṣam avatīrṇaṁ sva-māyayā. The Supreme Personality of Godhead is everlastingly, eternally the form of puruṣa, the predominator or enjoyer, and when He appears He never accepts anything of this material energy. The spiritual world is a manifestation of His personal, internal potency, whereas the material world is a manifestation of His material, or differentiated, energy. The word sva-māyayā, "by His own internal potency," indicates that whenever the Supreme Personality of Godhead descends, He comes in His own energy. He may assume the body of a human being, but that body is not material. In Bhagavad-gītā, therefore, it is clearly stated that only fools and rascals, mūḍhas, consider the body of Kṛṣṇa to be the body of a common human being. The word śevadhim means that He is the original bestower of all the necessities of life upon the living entities. In the Vedas also it is stated that He is the chief living entity and that He bestows all the desired necessities of other living entities. Because He is the bestower of the necessities of all others, He is called God. The Supreme is also a living entity; He is not impersonal. As we are individual, the Supreme Personality of Godhead is also individual—but He is the supreme individual. That is the difference between God and the ordinary living entities.
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A person influenced like this (misunderstanding this material body to be his self) engages in enmity only due to the material body. Being engaged in such activities, we forget our eternal relationship with the Supreme Personality of Godhead

2021-03-02T11:03:06Z

172.69.170.120: Removed from deleted category 'To Be'

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{{terms|"A person influenced like this engages in enmity only due to the material body. Being engaged in such activities, we forget our eternal relationship with the Supreme Personality of Godhead"}}
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[[Category:Person]]
[[Category:Influence]]
[[Category:Like This]]
[[Category:Misunderstanding]]
[[Category:Material Body]]
[[Category:Himself]]
[[Category:Engage]]
[[Category:Enmity]]
[[Category:Only]]
[[Category:Due To]]
[[Category:Being]]
[[Category:Activities]]
[[Category:Forget]]
[[Category:Our]]
[[Category:Eternal Relationship]]
[[Category:Relationship with God]]
[[Category:Supreme Personality of Godhead]]
[[Category:Krsna Book Chapter 04 - Kamsa Begins His Persecutions]]
[[Category:Krsna Book Chapters 01 to 90]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Krsna, The Supreme Personality of Godhead</h3>
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This conception of life is due to ignorance, and on the basis of this ignorance we create enmity or friendship. Lamentation, jubilation, fearfulness, envy, greed, illusion and madness are different features of our material concept of life. A person influenced like this engages in enmity only due to the material body. Being engaged in such activities, we forget our eternal relationship with the Supreme Personality of Godhead.".
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[[Vanisource:KB 4|Krsna Book, 4]]
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“My dear sister Devakī, you are so gentle and kind. Please excuse me—don’t be aggrieved by the death of your children, which I have caused. Actually this was not done by me, because all these are predestined activities. One has to act according to the predestined plan, even unwillingly. People misunderstand that with the end of the body the self dies, or they think that one can kill another living entity. All these misconceptions oblige one to accept the conditions of material existence. In other words, as long as one is not firmly convinced of the eternality of the soul, one is subjected to the tribulation of being killer and killed. My dear sister Devakī and brother-in-law Vasudeva, kindly excuse the atrocities I have committed against you. I am very poor-hearted, and you are so great-hearted, so take compassion upon me and excuse me.”

While Kaṁsa was speaking to his brother-in-law and sister, tears flowed from his eyes, and he fell down at their feet. Believing the words of Durgā-devī, whom he had tried to kill, Kaṁsa immediately released his brother-in-law and sister. He personally unlocked the iron shackles and very sympathetically showed his friendship for his family members.

When Devakī saw her brother so repentant, she also became pacified and forgot all his atrocious activities against her children. Vasudeva also, forgetting all past incidents, spoke smilingly with his brother-in-law. Vasudeva told Kaṁsa, “My dear fortunate brother-in-law, what you are saying about the material body and the soul is correct. Every living entity is born ignorant, misunderstanding this material body to be his self. This conception of life is due to ignorance, and on the basis of this ignorance we create enmity or friendship. Lamentation, jubilation, fearfulness, envy, greed, illusion and madness are different features of our material concept of life. A person influenced like this engages in enmity only due to the material body. Being engaged in such activities, we forget our eternal relationship with the Supreme Personality of Godhead.”

Vasudeva took the opportunity of Kaṁsa’s benevolence and informed him that his atheistic activities were also due to this misconception of life—namely taking the material body to be the self. When Vasudeva talked with Kaṁsa in such an illuminating way, Kaṁsa became very much pleased, and his guilt for killing his nephews subsided. With the permission of his sister Devakī and brother-in-law Vasudeva, he returned to his home with a relieved mind.

But the next day Kaṁsa called all his counselors together and narrated to them all the incidents that had happened the night before. All the counselors of Kaṁsa were demons and eternal enemies of the demigods, so they became depressed upon hearing their master speak of the night’s events. And although they were not very much experienced or learned, they began to give instructions to Kaṁsa as follows: “Dear sir, let us now make arrangements to kill all children who were born within the last ten days in all towns, counties, villages and pasturing grounds. Let us execute this plan indiscriminately. We think that the demigods cannot do anything against us if we perform these atrocities. They are always afraid of fighting with us, and even if they wish to check our activities, they will not dare to do so. Because of your immeasurable strength, they fear your bow. Indeed, we have practical experience that whenever you stood to fight with them and began to shower your arrows on them, they immediately fled in all directions just to save their lives. Many of the demigods were unable to fight with you, and they immediately surrendered themselves unto you by loosening their turbans and the tufts of hair on their heads. With folded hands they begged you to spare them and said, ‘My lord, we are all afraid of your strength. Please release us from this dangerous fight.’ We have also seen many times that you would never kill such surrendered fighters when they were all fearful, their bows, arrows and chariots broken, forgetful of their military activities and unable to fight with you. So actually we have nothing to fear from these demigods. They are very proud of being great fighters in peacetime outside the war field, but actually they cannot show any talent or military power on the war field. Although Lord Viṣṇu, Lord Śiva and Lord Brahmā are always ready to help the demigods, headed by Indra, we have no reason to be afraid of them. As far as Lord Viṣṇu is concerned, He has already hidden Himself within the hearts of all living entities, and He cannot come out. As far as Lord Śiva is concerned, he has renounced all activities; he has already entered into the forest. And Lord Brahmā is always engaged in different types of austerities and meditation. And what to speak of Indra—he is a straw in comparison to your strength. Therefore we have nothing to fear from any of these demigods. But we must not neglect them, for the demigods are our determined enemies. We must be careful to protect ourselves. To root them out from their very existence, we should just engage ourselves in your service and be always ready for your command.”
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