Vaniquotes - User contributions [en]

Your sentiments and nice words are worthy to be offered to my Guru Maharaj. I am quite unfit for such words. Whatever I am doing, it is due to the work of my Guru Maharaj. Actually, He is the power behind me, and I am only instrument

2021-03-03T19:06:28Z

172.69.63.163: Removed from deleted category 'Such'

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{{terms|"Your sentiments and nice words are worthy to be offered to my Guru Maharaj. I am quite unfit for such words. Whatever I am doing, it is due to the work of my Guru Maharaj. Actually, He is the power behind me, and I am only instrument"}}
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[[Category:Our Sentiments (Disciples of SP)]]
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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1969_Correspondence" class="sub_section" sec_index="4" parent="Correspondence" text="1969 Correspondence"><h3>1969 Correspondence</h3>
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<div id="LettertoBaliMardanTittenhurstParkTittenhurstHouseAscotBerkshireEnglandOctober4th1969_0" class="quote" parent="1969_Correspondence" book="Let" index="600" link="Letter to Bali Mardan -- Tittenhurst Park, Tittenhurst House Ascot, Berkshire, England October 4th, 1969" link_text="Letter to Bali Mardan -- Tittenhurst Park, Tittenhurst House Ascot, Berkshire, England October 4th, 1969">
<div class="heading">Your sentiments and nice words are worthy to be offered to my Guru Maharaj. I am quite unfit for such words. Whatever I am doing, it is due to the work of my Guru Maharaj. Actually, He is the power behind me, and I am only instrument.
</div>
<span class="link">[[Vanisource:Letter to Bali Mardan -- Tittenhurst Park, Tittenhurst House Ascot, Berkshire, England October 4th, 1969|Letter to Bali Mardan -- Tittenhurst Park, Tittenhurst House Ascot, Berkshire, England October 4th, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Please accept my blessings. I am in due receipt of your nice poetry. These words are very appropriate for my Guru Maharaj. Your sentiments and nice words are worthy to be offered to my Guru Maharaj. I am quite unfit for such words. Whatever I am doing, it is due to the work of my Guru Maharaj. Actually, He is the power behind me, and I am only instrument. But anyway, I very much appreciate your understanding of the Krishna Conscious Movement, and I wish to publish this poetry in Back To Godhead. I am also very glad to learn that now you have got a house also. It is all Krishna's Grace that so quickly you have established a center in Japan, which I cherished for a long time.</p>
<p>Please convey my blessings to Sudama and keep me informed of your activities regularly. I am sending herewith a copy of a photograph recently taken by Gurudas, and I hope you will like it.</p>
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Category:God Bestows All Boons to His Devotees

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Category:Such Things

2021-03-03T18:42:42Z

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"such things"

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Category:Devotees of God Are Ever Joyful

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Category:To Be An Unalloyed Devotee of God One Must Be Untouched by Fruitive Activity and Speculative Knowledge

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Category:Worshiping Krsna With All Our Hearts

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[[Category:Worshiping Krsna]]

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When Krsna, or Visnu, is alone, without the accompaniment of His internal energy, He is Vasudeva. When He is accompanied by His internal potency, He is called Dvarakadhisa

2021-03-03T14:23:06Z

172.69.63.163: Removed from deleted category 'By'

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{{terms|"When Krsna, or Visnu, is alone, without the accompaniment of His internal energy, He is Vasudeva. When He is accompanied by His internal potency, He is called Dvarakadhisa"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 26 Purports - Fundamental Principles of Material Nature]]
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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="SB32621_0" class="quote" parent="SB_Canto_3" book="SB" index="1067" link="SB 3.26.21" link_text="SB 3.26.21">
<div class="heading">When Kṛṣṇa, or Viṣṇu, is alone, without the accompaniment of His internal energy, He is Vāsudeva. When He is accompanied by His internal potency, He is called Dvārakādhīśa. To have clear consciousness, or Kṛṣṇa consciousness, one has to worship Vāsudeva. It is also explained in Bhagavad-gītā that after many, many births one surrenders to Vāsudeva. Such a great soul is very rare.
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<span class="link">[[Vanisource:SB 3.26.21|SB 3.26.21, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The mode of goodness, which is the clear, sober status of understanding the Personality of Godhead and which is generally called vāsudeva, or consciousness, becomes manifest in the mahat-tattva.</p>
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<div class="purport text"><p>The vāsudeva manifestation, or the status of understanding the Supreme Personality of Godhead, is called pure goodness, or śuddha-sattva. In the śuddha-sattva status there is no infringement of the other qualities, namely passion and ignorance. In the Vedic literature there is mention of the Lord's expansion as the four Personalities of Godhead—Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. Here in the reappearance of the mahat-tattva the four expansions of Godhead occur. He who is seated within as Supersoul expands first as Vāsudeva.</p>
<p>The vāsudeva stage is free from infringement by material desires and is the status in which one can understand the Supreme Personality of Godhead, or the objective which is described in the Bhagavad-gītā as adbhuta. This is another feature of the mahat-tattva. The vāsudeva expansion is also called Kṛṣṇa consciousness, for it is free from all tinges of material passion and ignorance. This clear state of understanding helps one to know the Supreme Personality of Godhead. The vāsudeva status is also explained in Bhagavad-gītā as kṣetra-jña, which refers to the knower of the field of activities as well as the Superknower. The living being who has occupied a particular type of body knows that body, but the Superknower, Vāsudeva, knows not only a particular type of body but also the field of activities in all the different varieties of bodies. In order to be situated in clear consciousness, or Kṛṣṇa consciousness, one must worship Vāsudeva. Vāsudeva is Kṛṣṇa alone. When Kṛṣṇa, or Viṣṇu, is alone, without the accompaniment of His internal energy, He is Vāsudeva. When He is accompanied by His internal potency, He is called Dvārakādhīśa. To have clear consciousness, or Kṛṣṇa consciousness, one has to worship Vāsudeva. It is also explained in Bhagavad-gītā that after many, many births one surrenders to Vāsudeva. Such a great soul is very rare.</p>
<p>In order to get release from the false ego, one has to worship Saṅkarṣaṇa. Saṅkarṣaṇa is also worshiped through Lord Śiva; the snakes which cover the body of Lord Śiva are representations of Saṅkarṣaṇa, and Lord Śiva is always absorbed in meditation upon Saṅkarṣaṇa. One who is actually a worshiper of Lord Śiva as a devotee of Saṅkarṣaṇa can be released from false, material ego. If one wants to get free from mental disturbances, one has to worship Aniruddha. For this purpose, worship of the moon planet is also recommended in the Vedic literature. Similarly, to be fixed in one's intelligence one has to worship Pradyumna, who is reached through the worship of Brahmā. These matters are explained in Vedic literature.</p>
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Thus they began to ask one another whether the sun-god himself, Sanat-kumara or the fire-god had personally come to see the sacrificial ceremony

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172.69.63.163: Removed from deleted category 'Thus'

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 8</h3>
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Thus they began to ask one another whether the sun-god himself, Sanat-kumara or the fire-god had personally come to see the sacrificial ceremony.
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[[Vanisource:SB 8.18.22|SB 8.18.22, Translation]]
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<div class="quote_translation">
O King, because of Vāmanadeva's bright effulgence, the priests, along with Bali Mahārāja and all the members of the assembly, were robbed of their splendor. Thus they began to ask one another whether the sun-god himself, Sanat-kumāra or the fire-god had personally come to see the sacrificial ceremony.
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Thus I have spoken about the victorious passing away of Haridasa Thakura. Anyone who hears this narration will certainly fix his mind firmly in devotional service to Krsna

2021-03-03T13:20:08Z

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{{terms|"Thus I have spoken about the victorious passing away of Haridāsa Ṭhākura. Anyone who hears this narration will certainly fix his mind firmly in devotional service to Kṛṣṇa"}}
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[[Category:Sri Caitanya-caritamrta, Antya-lila Chapter 11 - The Passing of Haridasa Thakura]]
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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 I have spoken about the victorious passing away of Haridāsa Ṭhākura. Anyone who hears this narration will certainly fix his mind firmly in devotional service to Kṛṣṇa.
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<div class="quote_link">
[[Vanisource:CC Antya 11.101|CC Antya 11.101, Translation and Purport]]
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<div class="quote_translation">
Thus I have spoken about the victorious passing away of Haridāsa Ṭhākura. Anyone who hears this narration will certainly fix his mind firmly in devotional service to Kṛṣṇa.
</div>
<div class="text">
At Puruṣottama-kṣetra, or Jagannātha Purī, there is a temple of Ṭoṭā-gopīnātha. If one goes from there to the sea, he can discover the tomb of Haridāsa Ṭhākura still existing. Every year on the date of Ananta-caturdaśī there is a festival to commemorate the passing away of Haridāsa Ṭhākura. At the same place, Deities of Nityānanda Prabhu, Kṛṣṇa Caitanya Mahāprabhu and Advaita Prabhu were established about one hundred years ago. A gentleman named Bhramaravara from Kendrāpāḍā, in the province of Orissa, contributed funds to establish these Deities in the temple. The management of the temple was under the Ṭoṭā-gopīnātha gosvāmīs.

This temple was later sold to someone else, and this party is now maintaining the sevā-pūjā of the temple. Near this temple and the tomb of Haridāsa Ṭhākura, Śrīla Bhaktivinoda Ṭhākura constructed a small house called the Bhakti-kuṭī. In the Bengali year 1329 (A.D. 1922), the Puruṣottama-maṭha, a branch of the Gauḍīya Maṭha, was established there. In the Bhakti-ratnākara it is stated:

<div class="quote_verse">
:śrīnivāsa śīghra samudrera kūle gelā
:haridāsa-ṭhākurera samādhi dekhilā
:bhūmite paḍiyā kailā praṇati vistara
:bhāgavata-gaṇa śrī-samādhi-sannidhāne
:śrīnivāse sthira kailā sasneha-vacane
:punaḥ śrīnivāsa śrī-samādhi praṇamiyā
:ye vilāpa kailā, tā śunile drave hiyā
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“Śrīnivāsa Ṭhākura quickly ran to the seashore. When he saw the tomb of Haridāsa Ṭhākura, he immediately fell down offering prayers and almost fainted. The devotees present there pacified him with very sweet and affectionate words, and Śrīnivāsa again offered his obeisances to the tomb. Hearing of the separation that Śrīnivāsa expressed in his lamentation at the tomb of Haridāsa Ṭhākura makes one’s heart melt.”
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The personified Vedas continued, "Such persons (Krsna conscious persons) are aware of the relationship between the Supersoul and the individual living entities, and they are never in the bodily concept of life"

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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">
Such persons are aware of the relationship between the Supersoul and the individual living entities, and they are never in the bodily concept of life. Because they always carry You in full consciousness within their hearts, they are so purified that any place they go becomes a holy place of pilgrimage, and the water which washes their feet is able to deliver many sinful persons loitering within this material world.
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<div class="quote_link">
[[Vanisource:KB 87|Krsna Book, 87]]
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<div class="text">
The devotee engaged by the direction of the spiritual master in the transcendental loving service of the Lord contemplates as follows: “My dear Lord, You are the reservoir of pleasure. Since You are present, what is the use of the transient pleasure derived from society, friendship and love? Persons unaware of the supreme reservoir of pleasure falsely engage in deriving pleasure from sense gratification, but this is transient and illusory.” In this connection, Vidyāpati, a great Vaiṣṇava devotee and poet, says, “My dear Lord, undoubtedly there is some pleasure in the midst of society, friendship and love, although it is materially conceived, but such pleasure cannot satisfy my heart, which is like a desert.” In a desert there is need of an ocean of water. But if only a drop of water is poured on the desert, what is the value of such water? Similarly, our material hearts are full of multidesires, which cannot be fulfilled by materialistic society, friendship and love. When our hearts begin to derive pleasure from the supreme reservoir of pleasure, then we can be satisfied. That transcendental satisfaction is possible only in devotional service, in full Kṛṣṇa consciousness.

The personified Vedas continued: “Dear Lord, You are sac-cid-ānanda-vigraha (BS 5.1), the ever-blissful form of knowledge, and because the living entities are parts and parcels of Your personality, their natural state of existence is to be fully conscious of You. In this material world, anyone who has developed such Kṛṣṇa consciousness is no longer interested in the materialistic way of life. A Kṛṣṇa conscious being becomes uninterested in family life, where there is some concession for sense enjoyment. In other words, he is no longer interested in sense gratification. The perfection of human life is based on knowledge and renunciation, but it is very difficult to attempt to reach the stage of knowledge and renunciation while in family life. Kṛṣṇa conscious persons therefore take shelter of the association of devotees or sanctified places of pilgrimage. Such persons are aware of the relationship between the Supersoul and the individual living entities, and they are never in the bodily concept of life. Because they always carry You in full consciousness within their hearts, they are so purified that any place they go becomes a holy place of pilgrimage, and the water which washes their feet is able to deliver many sinful persons loitering within this material world.”

When Prahlāda Mahārāja was asked by his atheistic father to describe something very good which he had learned, he replied to his father, “For a materialistic person who is always full of anxieties due to being engaged in temporary and relative truths, the best course is to give up the blind well of family life and go to the forest to take shelter of the Supreme Lord.” Those who are actually pure devotees are celebrated as mahātmās, or great sages, personalities perfect in knowledge. They always think of the Supreme Lord and His lotus feet, and thus they automatically become liberated. Devotees who are always situated in that position become electrified by the inconceivable potencies of the Lord, and thus they themselves become the source of liberation for their followers and devotees. A Kṛṣṇa conscious person is fully electrified spiritually, and therefore anyone who touches or takes shelter of such a pure devotee becomes similarly electrified with spiritual potencies. Such devotees are never puffed up with material opulences. Generally, the material opulences are good parentage, education, beauty and riches, but although a devotee of the Lord may possess all four of these material opulences, he is never carried away by the pride of possessing such distinctions. Great devotees of the Lord travel all over the world from one place of pilgrimage to another, and on their way they meet many conditioned souls and deliver them by their association and distribution of transcendental knowledge. They generally reside in places like Vṛndāvana, Mathurā, Dvārakā, Jagannātha Purī and Navadvīpa because only devotees assemble in such places. In this way they give saintly association to one another and thus advance. So that every living entity can take advantage of the association of Kṛṣṇa conscious persons, such great devotees open temples and āśramas where Kṛṣṇa’s devotees assemble. By such association, people can develop more and more in Kṛṣṇa consciousness. Such advancement is not possible in ordinary household life, which is devoid of Kṛṣṇa consciousness.
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The nitya-muktas are eternally liberated souls, and they are eternally engaged in the reciprocation of transcendental loving service with the Lord in His eternal abode beyond the manifested mundane creations

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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 10 Purports - Departure of Lord Krsna for Dvaraka]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 1</h3>
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<div class="quote">
<div class="quote_heading">
The nitya-muktas are eternally liberated souls, and they are eternally engaged in the reciprocation of transcendental loving service with the Lord in His eternal abode beyond the manifested mundane creations.
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<div class="quote_link">
[[Vanisource:SB 1.10.22|SB 1.10.22, Translation and Purport]]
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<div class="quote_translation">
The Personality of Godhead, again desiring to give names and forms to His parts and parcels, the living entities, placed them under the guidance of material nature. By His own potency, material nature is empowered to re-create.
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<div class="text">
<div class="purport">

The living entities are parts and parcels of the Lord. They are of two varieties, namely nitya-mukta and nitya-baddha. The nitya-muktas are eternally liberated souls, and they are eternally engaged in the reciprocation of transcendental loving service with the Lord in His eternal abode beyond the manifested mundane creations. But the nitya-baddha, or eternally conditioned souls, are entrusted to His external energy, māyā, for rectification of their rebellious attitude toward the Supreme Father. Nitya-baddhas are eternally forgetful of their relation with the Lord as parts and parcels. They are bewildered by the illusory energy as products of matter, and thus they are very busy in making plans in the material world for becoming happy. They go on merrily with plans, but by the will of the Lord both the planmakers and the plans are annihilated at the end of a certain period, as above mentioned. This is confirmed in the Bhagavad-gītā as follows: "O son of Kuntī, at the end of the millennium all the living entities merge into My nature, and again when the time of creation is ripe, I begin creation by the agency of My external energy." ([[Vanisource:BG 9.7 (1972)|BG 9.7]])

The word bhūyaḥ indicates again and again, that is to say the process of creation, maintenance and annihilation is going on perpetually by the external energy of the Lord. He is the cause of everything. But the living beings, who are constitutionally the parts and parcels of the Lord and are forgetful of the sweet relation, are given a chance again to get rid of the clutches of the external energy. And to revive his (the living being's) consciousness, the revealed scriptures are also created by the Lord. Vedic literatures are the guiding directions for the conditioned souls so they can get free from the repetition of creation and annihilation of the material world and the material body.

The Lord says in the Bhagavad-gītā, "This created world and material energy are under My control. Under the influence of prakṛti, automatically they are created again and again, and this is done by Me through the agency of My external energy."

Actually the spiritual spark living entities have no material names or forms. But in order to fulfill their desire to lord it over the material energy of material forms and names, they are given a chance for such false enjoyment, and at the same time they are given a chance to understand the real position through the revealed scriptures. The foolish and forgetful living being is always busy with false forms and false names. Modern nationalism is the culmination of such false names and false forms. Men are mad after false name and form. The form of body obtained under certain conditions is taken up as factual, and the name also taken bewilders the conditioned soul into misusing the energy in the name of so many "isms." The scriptures, however, supply the clue for understanding the real position, but men are reluctant to take lessons from the scriptures created by the Lord for different places and times. For example, the Bhagavad-gītā is the guiding principle for every human being, but by the spell of material energy they do not take care to carry out the programs of life in terms of the Bhagavad-gītā. Śrīmad-Bhāgavatam is the post-graduate study of knowledge for one who has thoroughly understood the principles of the Bhagavad-gītā. Unfortunately people have no taste for them, and therefore they are under the clutches of māyā for repetition of birth and death.

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

No one can be the Lord's enemy, since who could be more powerful than the Lord? There is actually no question of anyone's being His enemy

2021-03-03T04:46:18Z

172.69.63.163: Removed from deleted category 'Who'

<div id="compilation">
<div id="facts">
{{terms|"no one can be the Lord's enemy, since who could be more powerful than the Lord? There is actually no question of anyone's being His enemy"}}
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[[Category:Srimad-Bhagavatam, Canto 09 Chapter 11 Purports - Lord Ramacandra Rules the World]]
[[Category:Srimad Bhagavatam, Canto 09 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 9</h3>
</div>
<div class="quote">
<div class="quote_heading">
Of course, no one can be the Lord's enemy, since who could be more powerful than the Lord? There is actually no question of anyone's being His enemy, but when the Lord wants to take pleasure in pastimes, He comes down to this material world and acts like a human being, thus showing His wonderful, glorious activities to please the devotees.
</div>

<div class="quote_link">
[[Vanisource:SB 9.11.20|SB 9.11.20, Translation and Purport]]
</div>
<div class="quote_translation">
Lord Rāmacandra's reputation for having killed Rāvaṇa with showers of arrows at the request of the demigods and for having built a bridge over the ocean does not constitute the factual glory of the Supreme Personality of Godhead Lord Rāmacandra, whose spiritual body is always engaged in various pastimes. Lord Rāmacandra has no equal or superior, and therefore He had no need to take help from the monkeys to gain victory over Rāvaṇa.
</div>
<div class="text">
As stated in the Vedas (Śvetāśvatara Upaniṣad 6.8):

<div class="quote_verse">
:na tasya kāryaṁ karaṇaṁ ca vidyate
:na tat-samaś cābhyadhikaś ca dṛśyate
:parāsya śaktir vividhaiva śrūyate
:svābhāvikī jñāna-bala-kriyā ca
:([[Vanisource:CC Madhya 13.65|CC Madhya 13.65, purport]])
</div>

"The Supreme Lord has nothing to do, and no one is found to be equal to or greater than Him, for everything is done naturally and systematically by His multifarious energies." The Lord has nothing to do (na tasya kāryaṁ karaṇaṁ ca vidyate); whatever He does is His pastime. The Lord has no duty to perform to oblige anyone. Nonetheless, He appears to act to protect His devotees or kill His enemies. Of course, no one can be the Lord's enemy, since who could be more powerful than the Lord? There is actually no question of anyone's being His enemy, but when the Lord wants to take pleasure in pastimes, He comes down to this material world and acts like a human being, thus showing His wonderful, glorious activities to please the devotees. His devotees always want to see the Lord victorious in varied activities, and therefore, to please Himself and them, the Lord sometimes agrees to act as a human being and perform wonderful, uncommon pastimes for the satisfaction of the devotees.
</div>
</div>
</div>

Mena is also known as Menaka and is the wife of the king of the Himalayas

2021-03-03T03:01:53Z

172.69.63.163: Removed from deleted category 'Also'

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<div id="facts">
{{terms|"Mena is also known as Menaka and is the wife of the king of the Himalayas"}}
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[[Category:Menaka]]
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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 07 Purports - The Sacrifice Performed by Daksa]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB4758_0" class="quote" parent="SB_Canto_4" book="SB" index="285" link="SB 4.7.58" link_text="SB 4.7.58">
<div class="heading">Menā is also known as Menakā and is the wife of the king of the Himalayas.
</div>
<span class="link">[[Vanisource:SB 4.7.58|SB 4.7.58, Translation and Purport]]:
</span><div style="display: inline;" class="trans text"><p style="display: inline;">Maitreya said: I have heard that after giving up the body she had received from Dakṣa, Dākṣāyaṇī (his daughter) took her birth in the kingdom of the Himalayas. She was born as the daughter of Menā. I heard this from authoritative sources.</p>
</div>
<div class="purport text"><p>Menā is also known as Menakā and is the wife of the king of the Himalayas.</p>
</div>
</div>
</div>

Lord Visnu and the goddess of fortune are an immensely powerful combination. They are the bestowers of all benedictions and the sources of all good fortune. Therefore the duty of everyone is to worship Laksmi-Narayana

2021-03-03T01:21:04Z

172.69.63.163: Removed from deleted category 'All'

<div id="compilation">
<div id="facts">
{{terms|"Lord Visnu and the goddess of fortune are an immensely powerful combination. They are the bestowers of all benedictions and the sources of all good fortune. Therefore the duty of everyone is to worship Laksmi-Narayana"}}
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[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 06 Chapter 19 - Performing the Pumsavana Ritualistic Ceremony]]
[[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 6</h3>
</div>
<div class="quote">
<div class="quote_heading">
Lord Visnu and the goddess of fortune are an immensely powerful combination. They are the bestowers of all benedictions and the sources of all good fortune. Therefore the duty of everyone is to worship Laksmi-Narayana.
</div>

<div class="quote_link">
[[Vanisource:SB 6.19.9|SB 6.19.9, Translation and Purport]]
</div>
<div class="quote_translation">
If one desires all opulences, his duty is to daily worship Lord Viṣṇu with His wife, Lakṣmī. With great devotion one should worship Him according to the above-mentioned process. Lord Viṣṇu and the goddess of fortune are an immensely powerful combination. They are the bestowers of all benedictions and the sources of all good fortune. Therefore the duty of everyone is to worship Lakṣmī-Nārāyaṇa.
</div>
<div class="text">
Lakṣmī-Nārāyaṇa-Lord Viṣṇu and mother Lakṣmī—are always situated in everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]])). However, because nondevotees do not realize that Lord Viṣṇu stays with His eternal consort, Lakṣmī, within the hearts of all living entities, they are not endowed with the opulence of Lord Viṣṇu. Unscrupulous men sometimes address a poor man as daridra-nārāyaṇa, or "poor Nārāyaṇa." This is most unscientific. Lord Viṣṇu and Lakṣmī are always situated in everyone's heart, but this does not mean that everyone is Nārāyaṇa, especially not those in poverty. This is a most abominable term to use in connection with Nārāyaṇa. Nārāyaṇa never becomes poor, and therefore He can never be called daridra-nārāyaṇa. Nārāyaṇa is certainly situated in everyone's heart, but He is neither poor nor rich. Only unscrupulous persons who do not know the opulence of Nārāyaṇa try to afflict Him with poverty.
</div>
</div>
</div>

Lord Rsabhadeva's body is completely spiritual; therefore for a materialistic person, it is very difficult to understand

2021-03-03T01:00:09Z

172.69.63.163: Removed from deleted category 'It Is'

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{{terms|"Lord Ṛṣabhadeva's body is completely spiritual; therefore for a materialistic person, it is very difficult to understand"}}
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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 05 Purports - Lord Rsabhadeva's Teachings to His Sons]]
[[Category:Srimad Bhagavatam, Canto 05 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 5</h3>
</div>
<div class="quote">
<div class="quote_heading">
It is said that Lord Ṛṣabhadeva's body is completely spiritual; therefore for a materialistic person, it is very difficult to understand. For a materialistic person, the completely spiritual body is inconceivable.
</div>

<div class="quote_link">
[[Vanisource:SB 5.5.19|SB 5.5.19, Translation and Purport]]
</div>
<div class="quote_translation">
My transcendental body [sac-cid-ānanda-vigraha (BS 5.1)] looks exactly like a human form, but it is not a material human body. It is inconceivable. I am not forced by nature to accept a particular type of body; I take on a body by My own sweet will. My heart is also spiritual, and I always think of the welfare of My devotees. Therefore within My heart can be found the process of devotional service, which is meant for the devotees. Far from My heart have I abandoned irreligion [adharma] and nondevotional activities. They do not appeal to Me. Due to all these transcendental qualities, people generally pray to Me as Ṛṣabhadeva, the Supreme Personality of Godhead, the best of all living entities.
</div>
<div class="text">
In this verse the words idaṁ śarīraṁ mama durvibhāvyam are very significant. Generally we experience two energies—material energy and spiritual energy. We have some experience of the material energy (earth. water, air, fire, ether, mind, intelligence and ego) because in the material world everyone's body is composed of these elements. Within the material body is the spirit soul, but we cannot see it with the material eyes. When we see a body full of spiritual energy, it is very difficult for us to understand how the spiritual energy can have a body. It is said that Lord Ṛṣabhadeva's body is completely spiritual; therefore for a materialistic person, it is very difficult to understand. For a materialistic person, the completely spiritual body is inconceivable. We have to accept the version of the Vedas when our experimental perception cannot understand a subject. As stated in Brahma-saṁhitā: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (BS 5.1). The Supreme Lord has a body with form, but that body is not composed of material elements. It is made of spiritual bliss, eternity and living force. By the inconceivable energy of the Supreme Personality of Godhead, the Lord can appear before us in His original spiritual body, but because we have no experience of the spiritual body, we are sometimes bewildered and see the form of the Lord as material. The Māyāvādī philosophers are completely unable to conceive of a spiritual body. They say that the spirit is always impersonal, and whenever they see something personal, they take it for granted that it is material. In Bhagavad-gītā ([[Vanisource:BG 9.11 (1972)|BG 9.11]]) it is said:

<div class="quote_verse">
:avajānanti māṁ mūḍhā
:mānuṣīṁ tanum āśritam
:paraṁ bhāvam ajānanto
:mama bhūta-maheśvaram
</div>

"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be."

Unintelligent people think that the Supreme Lord accepts a body composed of the material energy. We can easily understand the material body, but we cannot understand the spiritual body. Therefore Ṛṣabhadeva says: idaṁ śarīraṁ mama durvibhāvyam. In the spiritual world, everyone has a spiritual body. There is no conception of material existence there. In the spiritual world there is only service and the receiving of service. There is only sevya, sevā, and sevaka—the person served, the process of service and the servant. These three items are completely spiritual, and therefore the spiritual world is called absolute. There is no tinge of material contamination there. Being completely transcendental to the material conception, Lord Ṛṣabhadeva states that His heart is composed of dharma. Dharma is explained in Bhagavad-gītā ([[Vanisource:BG 18.66 (1972)|BG 18.66]]): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. In the spiritual world, every living entity is surrendered to the Supreme Lord and is completely on the spiritual platform. Although there are servitors, the served and service, all are spiritual and variegated. At the present moment, due to our material conception. everything is durvibhāvya, inconceivable. Being the Supreme, the Lord is called Ṛṣabha, the best. In terms of the Vedic language, nityo nityānām. We are also spiritual. but we are subordinate. Kṛṣṇa, the Supreme Lord, is the foremost living entity. The word ṛṣabha means "the chief," or "the supreme," and indicates the Supreme Being, or God Himself.
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</div>

Lord Caitanya has advised His followers that their business is to propagate krsna-katha

2021-03-03T00:35:39Z

172.69.63.163: Removed from deleted category 'That'

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{{terms|"Lord Caitanya has therefore advised His followers that their business is to propagate kṛṣṇa-kathā"}}
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[[Category:Krsna-katha]]
[[Category:Krsna Book Introduction]]
[[Category:Krsna Book Chapters 01 to 90]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
Lord Caitanya has therefore advised His followers that their business is to propagate kṛṣṇa-kathā. Kṛṣṇa-kathā means narrations about Lord Kṛṣṇa. There are two kṛṣṇa-kathās: narrations spoken by Kṛṣṇa and narrations spoken about Kṛṣṇa. The Bhagavad-gītā is the narration or the philosophy on the science of God, spoken by Kṛṣṇa Himself. Śrīmad-Bhāgavatam is the narration about the activities and transcendental pastimes of Kṛṣṇa. Both are kṛṣṇa-kathā.
</div>
<div class="quote_link">
[[Vanisource:KB Introduction|KB Introduction]]
</div>
<div class="text">
Liberated souls have no interest in materialistic activities. The impersonalist theory that after liberation one becomes inactive and need not hear anything does not prove that a liberated person is actually inactive. A living soul cannot be inactive. He is active either in the conditioned state or in the liberated state. A diseased person, for example, is also active, but his activities are all painful. The same person, when freed from the diseased condition, is still active, but in the healthy condition the activities are full of pleasure. Similarly, the impersonalists only seek to get free from the diseased, conditioned activities, but they have no information of activities in the healthy condition. Those who are actually liberated and in full knowledge take to hearing the activities of Kṛṣṇa; such engagement is pure spiritual activity.

It is essential for persons who are actually liberated to hear about the pastimes of Kṛṣṇa. That is the supreme relishable subject matter for one in the liberated state. Also, if persons who are trying to be liberated hear such narrations as the Bhagavad-gītā and Śrīmad-Bhāgavatam, then their path of liberation becomes very clear. The Bhagavad-gītā is the preliminary study of Śrīmad-Bhāgavatam. By studying the Gītā, one becomes fully conscious of the position of Lord Kṛṣṇa; and when he is situated at the lotus feet of Kṛṣṇa, he understands the narrations of Kṛṣṇa as described in Śrīmad-Bhāgavatam. Lord Caitanya has therefore advised His followers that their business is to propagate kṛṣṇa-kathā.

Kṛṣṇa-kathā means narrations about Lord Kṛṣṇa. There are two kṛṣṇa-kathās: narrations spoken by Kṛṣṇa and narrations spoken about Kṛṣṇa. The Bhagavad-gītā is the narration or the philosophy on the science of God, spoken by Kṛṣṇa Himself. Śrīmad-Bhāgavatam is the narration about the activities and transcendental pastimes of Kṛṣṇa. Both are kṛṣṇa-kathā. It is the order of Lord Caitanya that kṛṣṇa-kathā should be spread all over the world, because if the conditioned souls, suffering under the pangs of material existence, take to kṛṣṇa-kathā, then their path of liberation will be open and clear. The purpose of presenting this book is primarily to induce people to understand Kṛṣṇa or kṛṣṇa-kathā, because thereby they can become freed from material bondage.

This kṛṣṇa-kathā will also be very much appealing to the most materialistic persons because Kṛṣṇa’s pastimes with the gopīs (cowherd girls) are exactly like the loving affairs between young girls and boys within this material world. Actually, the sex feeling found in human society is not unnatural because this same sex feeling is there in the original Personality of Godhead. The pleasure potency is called Śrīmatī Rādhārāṇī. The attraction of loving affairs on the basis of sex feeling is the original feature of the Supreme Personality of Godhead, and we, the conditioned souls, being part and parcel of the Supreme, have such feelings also, but they are experienced within a perverted, minute condition. Therefore, when those who are after sex life in this material world hear about Kṛṣṇa’s pastimes with the gopīs, they will relish transcendental pleasure, although it appears to be materialistic. The advantage will be that they will gradually be elevated to the spiritual platform. In the Bhāgavatam it is stated that if one hears the pastimes of Lord Kṛṣṇa with the gopīs, from authorities with submission, then he will be promoted to the platform of transcendental loving service to the Lord, and the material disease of lust within his heart will be completely vanquished. In other words, such hearing will counteract material sex life.

This book, Kṛṣṇa, which is filled with kṛṣṇa-kathā, will thus appeal equally to the liberated souls and to persons who are trying to be liberated, as well as to the gross, conditioned materialist. According to the statement of Mahārāja Parīkṣit, who heard about Kṛṣṇa from Śukadeva Gosvāmī, kṛṣṇa-kathā is equally applicable to every human being, whatever condition of life he is in. Surely everyone will appreciate it to the highest magnitude. But Mahārāja Parīkṣit also warned that persons who are simply engaged in killing animals and in killing themselves may not be very much attracted to kṛṣṇa-kathā. In other words, ordinary persons who are following the regulative moral principles of scriptures, no matter in what condition they are found, will certainly be attracted, but not persons who are killing themselves. The exact word used in Śrīmad-Bhāgavatam is paśu-ghna, which means killing animals or killing oneself. Persons who are not self-realized and who are not interested in spiritual realization are killing themselves; they are committing suicide. Because this human form of life is especially meant for self-realization, by neglecting this important part of his activities one simply wastes his time like the animals. So he is paśu-ghna. The other meaning of the word refers to those who are actually killing animals. This means persons who are animal-eaters (even dog-eaters), for they are all engaged in killing animals in so many ways, such as hunting and opening slaughterhouses. Such persons cannot be interested in kṛṣṇa-kathā.
</div>
</div>
</div>

Krsna gives direction to such pure devotees to help them discharge their responsibilities on the path back to Godhead

2021-03-02T23:11:07Z

172.69.63.163: Removed from deleted category 'Such'

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{{terms|"He gives direction to such pure devotees to help them discharge their responsibilities on the path back to Godhead"}}
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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 16 Purports - How Pariksit Received the Age of Kali]]
[[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">
In the Bhagavad-gītā the Lord states that He wants every soul to surrender unto Him only, and He assures everyone that if one does so He will give protection from the reactions of all sins. Unsurrendered souls are not devotees of the Lord, and thus there is no particular protection for everyone in general. For the devotees He has all good wishes, and for those who are actually engaged in loving transcendental service of the Lord, He gives particular attention. He gives direction to such pure devotees to help them discharge their responsibilities on the path back to Godhead.
</div>

<div class="quote_link">
[[Vanisource:SB 1.16.26-30|SB 1.16.26-30, Translation and Purport]]
</div>
<div class="quote_translation">
In Him reside (1) truthfulness, (2) cleanliness, (3) intolerance of another's unhappiness, (4) the power to control anger, (5) self-satisfaction, (6) straightforwardness, (7) steadiness of mind, (8) control of the sense organs, (9) responsibility, (10) equality, (11) tolerance, (12) equanimity, (13) faithfulness, (14) knowledge, (15) absence of sense enjoyment, (16) leadership, (17) chivalry, (18) influence, (19) the power to make everything possible, (20) the discharge of proper duty, (21) complete independence, (22) dexterity, (23) fullness of all beauty, (24) serenity, (25) kindheartedness, (26) ingenuity, (27) gentility, (28) magnanimity, (29) determination, (30) perfection in all knowledge, (31) proper execution, (32) possession of all objects of enjoyment, (33) joyfulness, (34) immovability, (35) fidelity, (36) fame, (37) worship, (38) pridelessness, (39) being (as the Personality of Godhead), (40) eternity, and many other transcendental qualities which are eternally present and never to be separated from Him. That Personality of Godhead, the reservoir of all goodness and beauty, Lord Śrī Kṛṣṇa, has now closed His transcendental pastimes on the face of the earth. In His absence the age of Kali has spread its influence everywhere, so I am sorry to see this condition of existence.
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<div class="text">
<div class="purport">

Even if it were possible to count the atoms after smashing the earth into powder, still it would not be possible to estimate the unfathomable transcendental qualities of the Lord. It is said that Lord Anantadeva has tried to expound the transcendental qualities of the Supreme Lord with His numberless tongues, and that for numberless years together it has been impossible to estimate the qualities of the Lord. The above statement of the qualities of the Lord is just to estimate His qualities as far as a human being is able to see Him. But even if it is so, the above qualities can be divided into many subheadings. According to Śrīla Jīva Gosvāmī, the third quality, intolerance of another's unhappiness, can be subdivided into (1) protection of the surrendered souls and (2) well wishes for the devotees. In the Bhagavad-gītā the Lord states that He wants every soul to surrender unto Him only, and He assures everyone that if one does so He will give protection from the reactions of all sins. Unsurrendered souls are not devotees of the Lord, and thus there is no particular protection for everyone in general. For the devotees He has all good wishes, and for those who are actually engaged in loving transcendental service of the Lord, He gives particular attention. He gives direction to such pure devotees to help them discharge their responsibilities on the path back to Godhead. By equality (10), the Lord is equally kind to everyone, as the sun is equal in distributing its rays over everyone. Yet there are many who are unable to take advantage of the sun's rays. Similarly, the Lord says that surrendering unto Him is the guarantee for all protection from Him, but unfortunate persons are unable to accept this proposition, and therefore they suffer from all material miseries. So even though the Lord is equally well-wishing to everyone, the unfortunate living being, due to bad association only, is unable to accept His instructions in toto, and for this the Lord is never to be blamed. He is called the well-wisher for the devotees only. He appears to be partial to His devotees, but factually the matter rests on the living being to accept or reject equal treatment by the Lord.

The Lord never deviates from His word of honor. When He gives assurance for protection, the promise is executed in all circumstances. It is the duty of the pure devotee to be fixed in the discharge of the duty entrusted to him by the Lord or the Lord's bona fide representative, the spiritual master. The rest is carried on by the Lord without a break.

The responsibility of the Lord is also unique. The Lord has no responsibility because all His work is done by His different appointed energies. But still He accepts voluntary responsibilities in displaying different roles in His transcendental pastimes. As a boy, He was playing the part of a cowboy. As the son of Nanda Mahārāja, He discharged responsibility perfectly. Similarly, when He was playing the part of a kṣatriya as the son of Mahārāja Vasudeva, He displayed all the skill of a martially spirited kṣatriya. In almost all cases, the kṣatriya king has to secure a wife by fighting or kidnapping. This sort of behavior for a kṣatriya is praiseworthy in the sense that a kṣatriya must show his power of chivalry to his would-be wife so that the daughter of a kṣatriya can see the valor of her would-be husband. Even the Personality of Godhead Śrī Rāma displayed such a spirit of chivalry during His marriage. He broke the strongest bow, called Haradhanur, and achieved the hand of Sītādevī, the mother of all opulence. The kṣatriya spirit is displayed during marriage festivals, and there is nothing wrong in such fighting. Lord Śrī Kṛṣṇa discharged such responsibility fully because although He had more than sixteen thousand wives, in each and every case He fought like a chivalrous kṣatriya and thus secured a wife. To fight sixteen thousand times to secure sixteen thousand wives is certainly possible only for the Supreme Personality of Godhead. Similarly, He displayed full responsibility in every action of His different transcendental pastimes.

The fourteenth quality, knowledge, can be further extended into five subheadings, namely (1) intelligence, (2) gratefulness, (3) power of understanding the circumstantial environments of place, object and time, (4) perfect knowledge of everything, and (5) knowledge of the self. Only fools are ungrateful to their benefactors. The Lord, however, does not require benefit from anyone besides Himself because He is full in Himself; still He feels benefited by the unalloyed services of His devotees. The Lord feels grateful to His devotees for such unsophisticated, unconditional service and tries to reciprocate it by rendering service, although the devotee also has no such desire in his heart. The transcendental service of the Lord is itself a transcendental benefit for the devotee, and therefore the devotee has nothing to expect from the Lord. On the assertion of the Vedic aphorism sarvaṁ khalv idaṁ brahma, we can understand that the Lord, by the omnipresent rays of His effulgence, called brahmajyoti, is all-pervading inside or outside of everything, like the omnipresent material sky, and thus He is also omniscient.

As far as the beauty of the Lord is concerned, He has some special features that distinguish Him from all other living beings, and over and above that He has some special attractive beautiful features by which He attracts the mind of even Rādhārāṇī, the supermost beautiful creation of the Lord. He is known, therefore, as Madana-mohana, or one who attracts the mind of even Cupid. Śrīla Jīva Gosvāmī Prabhu has scrutinizingly analyzed other transcendental qualities of the Lord and affirms that Lord Śrī Kṛṣṇa is the Absolute Supreme Personality of Godhead (Parabrahman). He is omnipotent by His inconceivable energies, and therefore He is the Yogeśvara, or the supreme master of all mystic powers. Being the Yogeśvara, His eternal form is spiritual, a combination of eternity, bliss and knowledge. The nondevotee class cannot understand the dynamic nature of His knowledge because they are satisfied to reach up to His eternal form of knowledge. All great souls aspire to be equal in knowledge with Him. This means that all other knowledge is ever insufficient, flexible and measurable, whereas the knowledge of the Lord is ever fixed and unfathomable. Śrīla Sūta Gosvāmī affirms in the Bhāgavatam that although He was observed by the citizens of Dvārakā every day, they were ever increasingly anxious to see Him again and again. The living beings can appreciate the qualities of the Lord as the ultimate goal, but they cannot attain the status quo of such equality. This material world is a product of the mahat-tattva, which is a state of the Lord's dreaming condition in His yoga-nidrā mystic slumber in the Causal Ocean, and yet the whole creation appears to be a factual presentation of His creation. This means that the Lord's dreaming conditions are also factual manifestations. He can therefore bring everything under His transcendental control, and thus whenever and wherever He does appear, He does so in His fullness.

The Lord, being all that is described above, maintains the affairs of the creation, and by His so doing He gives salvation even to His enemies who are killed by Him. He is attractive even to the topmost liberated soul, and thus He is worshipable even by Brahmā and Śiva, the greatest of all demigods. Even in His incarnation of puruṣa-avatāra He is the Lord of the creative energy. The creative material energy is working under His direction, as confirmed in the Bhagavad-gītā ([[Vanisource:BG 9.10 (1972)|BG 9.10]]). He is the control switch of the material energy, and to control the material energy in the innumerable universes, He is the root cause of innumerable incarnations in all the universes. There are more than five hundred thousand incarnations of Manu in only one universe, besides other incarnations in different universes. In the spiritual world, however, beyond the mahat-tattva, there is no question of incarnations, but there are plenary expansions of the Lord in different Vaikuṇṭhas. The planets in the spiritual sky are at least three times the number of those within the innumerable universes in the mahat-tattva. And all the Nārāyaṇa forms of the Lord are but expansions of His Vāsudeva feature, and thus He is Vāsudeva, Nārāyaṇa and Kṛṣṇa simultaneously. He is śrī-kṛṣṇa govinda hare murāre, he nātha nārāyaṇa vāsudeva, all in one. His qualities, therefore, cannot be counted by anyone, however great one may be.

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Krsna replied, "Do not beget children out of sense gratification, but simply take charge of the welfare of the people in general"

2021-03-02T23:07:50Z

172.69.63.163: Removed from deleted category 'But'

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<div id="facts">
{{terms|"Do not beget children out of sense gratification, but simply take charge of the welfare of the people in general"}}
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[[Category:Krsna Book Chapter 73 - Lord Krsna Returns to the City of Hastinapura]]
[[Category:Krsna Book Chapters 01 to 90]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
Do not beget children out of sense gratification, but simply take charge of the welfare of the people in general. Everyone takes birth in this material world in continuation of his previous life, and thus he is subject to the stringent laws of nature, such as birth and death, distress and happiness, profit and loss.
</div>

<div class="quote_link">
[[Vanisource:KB 73|Krsna Book, 73]]
</div>
<div class="text">
After hearing the prayers of the kings released from the prison of Jarāsandha, Lord Kṛṣṇa, who is always the protector of surrendered souls and the ocean of mercy for the devotees, replied to them as follows in His sweet, transcendental voice, which was grave and full of meaning. “My dear kings,” He said, “I bestow upon you My blessings. From this day forth you will be attached to My devotional service without fail. I give you this benediction, as you have desired. You may know from Me that I am always sitting within your hearts as the Supersoul, and because you have now turned your faces toward Me, I, as master of everyone, shall always give you good counsel so that you may never forget Me and so that gradually you will come back home, back to Godhead. My dear kings, your decision to give up all conceptions of material enjoyment and turn instead toward My devotional service is factually the symptom of your good fortune. Henceforward you will always be blessed with blissful life. I confirm that all you have spoken about Me in your prayers is factual. It is a fact that the materially opulent position of one who is not fully Kṛṣṇa conscious is the cause of his downfall and his becoming a victim of the illusory energy. In the past there were many rebellious kings, such as Haihaya, Nahuṣa, Vena, Rāvaṇa and Narakāsura. Some of them were demigods and some of them demons, but because of their false perception of their positions, they fell from their exalted posts, and thus they no longer remained kings of their respective kingdoms and were lost in the violence of abominable conditioned life.

“Every one of you must understand that anything material has its starting point, growth, maintenance, expansion, deterioration and, finally, disappearance. All material bodies are subject to these six conditions, and any relative acquisitions accumulated by this body are definitely subject to final destruction. Therefore, no one should be attached to perishable things. As long as one is within this material body, he should be very cautious in worldly dealings. The most perfect way of life in this material world is simply to be devoted to My transcendental loving service and to execute honestly the prescribed duties of one’s particular position. As far as you are concerned, you all belong to kṣatriya families. Therefore, you should live honestly, according to the prescribed duties befitting the royal order, and make your citizens happy in all respects. Keep to the standard of kṣatriya life. Do not beget children out of sense gratification, but simply take charge of the welfare of the people in general. Everyone takes birth in this material world in continuation of his previous life, and thus he is subject to the stringent laws of nature, such as birth and death, distress and happiness, profit and loss. One should not be disturbed by duality but should always be fixed in My devotional service and thus remain balanced in mind and satisfied in all circumstances, considering all things to be given by Me. Thus one can live a very happy and peaceful life, even within this material condition. In other words, one should actually be callous to the material body and its by-products and should be unaffected by them. One should remain fully satisfied in the interests of the spirit soul and engage in the service of the Supersoul. One should engage his mind only in thinking of Me, one should simply become My devotee, one should simply Worship Me, and one should offer his respectful obeisances unto Me alone. In this way, one can cross over this ocean of nescience very easily and at the end come back to Me. In conclusion, your lives should constantly be engaged in My service.”

After delivering His instructions to the kings and princes, Lord Kṛṣṇa immediately arranged for their comfort and asked many servants and maidservants to take care of them. Lord Kṛṣṇa requested Sahadeva, the son of King Jarāsandha, to supply all necessities to the kings and show them all respect and honor. In pursuance of the order of Lord Kṛṣṇa, Sahadeva offered them all honor and presented them with ornaments, garments, garlands and other paraphernalia. After taking their baths and dressing very nicely, the kings appeared happy and gentle. Then they were supplied nice food. Lord Kṛṣṇa supplied everything for their comfort, as befitting their royal positions. Since the kings were so mercifully treated by Lord Kṛṣṇa, they felt great happiness, and their bright faces appeared just like the stars in the sky after the end of the rainy season. All nicely dressed and ornamented, their earrings glittering, they were then seated on chariots bedecked with gold and jewels and drawn by decorated horses. After seeing that each was taken care of, Lord Kṛṣṇa, in a sweet voice, asked them to return to their respective kingdoms. By His liberal behavior, unparalleled in the history of the world, Lord Kṛṣṇa released all the kings who had been in the clutches of Jarāsandha, and the kings, being fully satisfied, began to chant His holy name, think of His holy form, and glorify His transcendental pastimes as the Supreme Personality of Godhead. Thus engaged, they returned to their respective kingdoms. The citizens of their kingdoms were greatly pleased to see them return, and when they heard of the kind dealings of Lord Kṛṣṇa, they were all very happy. The kings began to manage the affairs of their kingdoms in accordance with the instructions of Lord Kṛṣṇa, and all those kings and their subjects passed their days very happily. This is a vivid example of a Kṛṣṇa conscious society. If the people of the world, taking into account their respective material qualities, divide the whole society into four orders for material progress and four orders for spiritual progress, centering these orders on Kṛṣṇa and following the instructions of Kṛṣṇa as stated in the Bhagavad-gītā, the entire human society will undoubtedly be happy. This is the lesson we have to take from this incident.

After thus causing the annihilation of Jarāsandha by Bhīmasena and after being properly honored by Sahadeva, the son of Jarāsandha, Lord Kṛṣṇa, accompanied by Bhīmasena and Arjuna, returned to the city of Hastināpura. When they reached the precincts of Hastināpura, they blew their respective conchshells, and by hearing the sound vibrations and understanding who was arriving, everyone immediately became cheerful. But the enemies of Kṛṣṇa, upon hearing the conchshells, were very sorry. The citizens of Indraprastha felt their hearts become joyful simply by hearing the vibration of Kṛṣṇa’s conchshell because they could understand that Jarāsandha had been killed. Now the performance of the Rājasūya sacrifice by King Yudhiṣṭhira was almost certain. Bhīmasena, Arjuna and Kṛṣṇa, the Supreme Personality of Godhead, arrived before King Yudhiṣṭhira and offered their respects to the King. King Yudhiṣṭhira attentively heard the narration of the killing of Jarāsandha and the setting free of the kings. He also heard of the tactics adopted by Kṛṣṇa to kill Jarāsandha. The King was naturally affectionate toward Kṛṣṇa, but after hearing the story he became even more bound to Him in love; tears of ecstasy glided from his eyes, and he was so stunned that he was almost unable to speak.
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Krsna continued, "Presently there is no direct claimant of the Syamantaka jewel, for King Satrajit has no male issue"

2021-03-02T22:47:06Z

172.69.63.163: Removed from deleted category 'Has'

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{{terms|"Presently there is no direct claimant of the Syamantaka jewel, for King Satrājit has no male issue"}}
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[[Category:Krsna Book Chapter 57 - The Killing of Satrajit and Satadhanva]]
[[Category:Krsna Book Chapters 01 to 90]]
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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">
Presently there is no direct claimant of the Syamantaka jewel, for King Satrājit has no male issue. His daughter Satyabhāmā is not very eager for this jewel, yet her expected son, as the grandson of Satrājit, would, after performing the regulative principles of inheritance, be the legal claimant of the jewel.” Lord Kṛṣṇa indicated by this statement that Satyabhāmā was already pregnant and that her son would be the real claimant of the jewel and would certainly take the jewel from Akrūra.
</div>

<div class="quote_link">
[[Vanisource:KB 57|Krsna Book, 57]]
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<div class="text">
Akrūra and Kṛtavarmā were prominent members in the conspiracy to kill Satrājit, having incited Śatadhanvā to kill him. So when they heard of the death of Śatadhanvā at Kṛṣṇa’s hand, and when they also heard that Kṛṣṇa had returned to Dvārakā, they both immediately left the city. The citizens of Dvārakā felt themselves threatened with pestilence and natural disturbances due to the absence of Akrūra from the city. This was a kind of superstition, because while Lord Kṛṣṇa was present there could not be any pestilence, famine or natural disturbances. But in the absence of Akrūra there were apparently some disturbances in Dvārakā. The superstition arose for the following reason: Once in the province of Kāśī (Vārāṇasī) there was severe drought—practically no rain fell. At that time the King of Kāśī arranged the marriage of his daughter, known as Gāndinī, with Śvaphalka, the father of Akrūra. This was done by the King of Kāśī on the advice of an astrologer, and actually it so happened that after the marriage of the King’s daughter with Śvaphalka there was sufficient rainfall in the province. Due to this supernatural power of Śvaphalka, his son Akrūra was considered equally powerful, and people were under the impression that wherever Akrūra or his father stayed there would be no natural disturbances, such as famine or drought. That kingdom is considered happy where there is no famine, pestilence or excessive heat and cold and where people are happy mentally, spiritually and physically. As soon as there was some disturbance in Dvārakā, people considered the cause to be the absence of an auspicious personality in the city. Thus there was a rumor that because of the absence of Akrūra inauspicious things were happening. After the departure of Akrūra, some of the elderly residents of the city also began to perceive inauspicious signs due to the absence of the Syamantaka jewel. When Lord Śrī Kṛṣṇa heard these rumors spread by the people, He decided to summon Akrūra from the kingdom of Kāśī.

Akrūra was Kṛṣṇa’s uncle; therefore, when he came back to Dvārakā, Lord Kṛṣṇa first of all gave him a welcome befitting a superior person. Kṛṣṇa is the Supersoul in everyone and knows everything going on in everyone’s heart. He knew everything that had happened in connection with Akrūra’s conspiracy with Śatadhanvā. Therefore, He smilingly began to speak to Akrūra. Addressing him as the chief among munificent men, Kṛṣṇa said, “My dear uncle, it is already known to Me that the Syamantaka jewel was left by Śatadhanvā with you. Presently there is no direct claimant of the Syamantaka jewel, for King Satrājit has no male issue. His daughter Satyabhāmā is not very eager for this jewel, yet her expected son, as the grandson of Satrājit, would, after performing the regulative principles of inheritance, be the legal claimant of the jewel.” Lord Kṛṣṇa indicated by this statement that Satyabhāmā was already pregnant and that her son would be the real claimant of the jewel and would certainly take the jewel from Akrūra.

Kṛṣṇa continued: “This jewel is so powerful that no ordinary man is able to keep it. I know that you are very pious in activities, so there is no objection to the jewel’s being kept with you. There is one difficulty, and that is that My elder brother, Śrī Balarāma, does not believe My version that the jewel is with you. I therefore request you, O large-hearted one, to show Me the jewel just once before My other relatives so that they may be pacified and reject various kinds of rumors. You cannot deny that the jewel is with you because we can understand that you have enhanced your opulence and are performing sacrifices on an altar made of solid gold.” The properties of the jewel were known: wherever the jewel remained, it would produce for the keeper more than two mounds of pure gold daily. Akrūra was getting gold in that proportion and distributing it profusely at sacrificial performances. Lord Kṛṣṇa cited Akrūra’s lavishly spending gold as positive evidence of his possessing the Syamantaka jewel.

When Lord Kṛṣṇa, in friendly terms and sweet language, impressed Akrūra about the real fact and Akrūra understood that nothing could be concealed from the knowledge of Śrī Kṛṣṇa, he brought out the valuable jewel, covered by cloth but shining like the sun, and presented it before Kṛṣṇa. Lord Kṛṣṇa took the Syamantaka jewel in His hand and showed it to all His relatives and friends present and then returned the jewel to Akrūra in their presence, so that they would know that the jewel was actually being kept by Akrūra in Dvārakā City.

This story of the Syamantaka jewel is very significant. In Śrīmad-Bhāgavatam it is said that anyone who hears the story of the Syamantaka jewel or describes it or simply remembers it will be free from all kinds of defamation and the reactions of all impious activities and thus will attain the highest perfectional condition of peace.
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King Saryati, who did not know the real facts of Cyavana Muni's transformation, was surprised to see the behavior of his daughter

2021-03-02T22:14:57Z

172.69.63.163: Removed from deleted category 'His'

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{{terms|"King Saryati, who did not know the real facts of Cyavana Muni's transformation, was surprised to see the behavior of his daughter"}}
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
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<div id="SB9321_0" class="quote" parent="SB_Canto_9" book="SB" index="93" link="SB 9.3.21" link_text="SB 9.3.21">
<div class="heading">For a woman of the brāhmaṇa, kṣatriya or vaiśya class to accept another husband in the presence of the husband she has married, or to file for divorce or accept a boyfriend or paramour, is unacceptable in the Vedic culture. Therefore King Śaryāti, who did not know the real facts of Cyavana Muni's transformation, was surprised to see the behavior of his daughter.
</div>
<span class="link">[[Vanisource:SB 9.3.21|SB 9.3.21, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O my daughter, who were born in a respectable family, how have you degraded your consciousness in this way? How is it that you are shamelessly maintaining a paramour? You will thus degrade the dynasties of both your father and your husband to hellish life.</p>
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<div class="purport text"><p>It is quite clear that according to Vedic culture a woman who accepts a paramour or second husband in the presence of the husband she has married is certainly responsible for the degradation of her father's family and the family of her husband. The rules of Vedic culture in this regard are strictly observed in the respectable families of brāhmaṇas, kṣatriyas and vaiśyas even today; only the śūdras are degraded in this matter. For a woman of the brāhmaṇa, kṣatriya or vaiśya class to accept another husband in the presence of the husband she has married, or to file for divorce or accept a boyfriend or paramour, is unacceptable in the Vedic culture. Therefore King Śaryāti, who did not know the real facts of Cyavana Muni's transformation, was surprised to see the behavior of his daughter.</p>
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It is the long-standing tradition of the Vedic system that a faithful wife dies along with her husband. This is called saha-marana. In India this system was prevalent even to the date of British occupation

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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 4</h3>
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<div class="quote">
<div class="quote_heading">
It is the long-standing tradition of the Vedic system that a faithful wife dies along with her husband. This is called saha-maraṇa. In India this system was prevalent even to the date of British occupation. At that time, however, a wife who did not wish to die with her husband was sometimes forced to do so by her relatives. Formerly that was not the case. The wife used to enter the fire voluntarily. The British government stopped this practice, considering it inhuman.
</div>

<div class="quote_link">
[[Vanisource:SB 4.28.50|SB 4.28.50, Translation and Purport]]
</div>
<div class="quote_translation">
She then prepared a blazing fire with firewood and placed the dead body of her husband upon it. When this was finished, she lamented severely and prepared herself to perish in the fire with her husband.
</div>
<div class="text">
It is the long-standing tradition of the Vedic system that a faithful wife dies along with her husband. This is called saha-maraṇa. In India this system was prevalent even to the date of British occupation. At that time, however, a wife who did not wish to die with her husband was sometimes forced to do so by her relatives. Formerly that was not the case. The wife used to enter the fire voluntarily. The British government stopped this practice, considering it inhuman. However, from the early history of India we find that when Mahārāja Pāṇḍu died, he was survived by two wives—Mādrī and Kuntī. The question was whether both should die or one should die. After the death of Mahārāja Pāṇḍu, his wives settled that one should remain and the other should go. Mādrī would perish with her husband in the fire, and Kuntī would remain to take charge of the five Pāṇḍava children. Even as late as 1936 we saw a devoted wife voluntarily enter the fire of her husband.

This indicates that a devotee's wife must be prepared to act in such a way. Similarly, a devoted disciple of the spiritual master would rather die with the spiritual master than fail to execute the spiritual master's mission. As the Supreme Personality of Godhead comes down upon this earth to reestablish the principles of religion, so His representative, the spiritual master, also comes to reestablish religious principles. It is the duty of the disciples to take charge of the mission of the spiritual master and execute it properly. Otherwise the disciple should decide to die along with the spiritual master. In other words, to execute the will of the spiritual master, the disciple should be prepared to lay down his life and abandon all personal considerations.
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</div>

It is said that a ghost cannot remain as soon as the holy name of the Lord is chanted

2021-03-02T19:52:16Z

172.69.63.163: Removed from deleted category 'That'

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{{terms|"It is said that a ghost cannot remain as soon as the holy name of the Lord is chanted"}}
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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">
It is said that a ghost cannot remain as soon as the holy name of the Lord is chanted. The great saints and devotees of the Lord are in the list of His paraphernalia, and thus as soon as a saintly devotee is present, the ghostly sins are at once vanquished.
</div>

<div class="quote_link">
[[Vanisource:SB 1.19.34|SB 1.19.34, Translation and Purport]]
</div>
<div class="quote_translation">
Just as the atheist cannot remain in the presence of the Personality of Godhead, so also the invulnerable sins of a man are immediately vanquished in your presence, O saint! O great mystic!
</div>
<div class="text">
There are two classes of human beings, namely the atheist and the devotee of the Lord. The devotee of the Lord, because of manifesting godly qualities, is called a demigod, whereas the atheist is called a demon. The demon cannot stand the presence of Viṣṇu, the Personality of Godhead. The demons are always busy in trying to vanquish the Personality of Godhead, but factually as soon as the Personality of Godhead appears, by either His transcendental name, form, attributes, pastimes, paraphernalia or variegatedness, the demon is at once vanquished. It is said that a ghost cannot remain as soon as the holy name of the Lord is chanted. The great saints and devotees of the Lord are in the list of His paraphernalia, and thus as soon as a saintly devotee is present, the ghostly sins are at once vanquished. That is the verdict of all Vedic literatures. One is recommended, therefore, to associate only with saintly devotees so that worldly demons and ghosts cannot exert their sinister influence.
</div>
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It is not astonishing that the Lord maintained a visible family consisting of so many members

2021-03-02T19:07:57Z

172.69.63.163: Removed from deleted category 'That'

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{{terms|"It is not astonishing that the Lord maintained a visible family consisting of so many members"}}
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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 14 Purports - The Disappearance of Lord Krsna]]
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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_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB11431_0" class="quote" parent="SB_Canto_1" book="SB" index="560" link="SB 1.14.31" link_text="SB 1.14.31">
<div class="heading">It is not astonishing that the Lord maintained a visible family consisting of so many members. It is better to refrain from comparing the Lord's position to ours, and it becomes a simple truth as soon as we understand at least a partial calculation of the Lord's transcendental position.
</div>
<span class="link">[[Vanisource:SB 1.14.31|SB 1.14.31, Translation and Purport]]: </span><div class="trans text" style="display: inline; "><p style="display: inline; ">Are all the chieftain sons of Lord Kṛṣṇa, such as Suṣeṇa, Cārudeṣṇa, Sāmba the son of Jāmbavatī, and Ṛṣabha, along with their sons, all doing well?</p>
</div>
<div class="purport text"><p>As already mentioned, Lord Kṛṣṇa married 16,108 wives, and each of them had ten sons. Therefore 16,108 x 10 = 161,080 sons. They all grew up, and each of them had as many sons as their father, and the whole aggregate was something near 1,610,800 family members of the Lord. The Lord is the father of all living beings, who are countless in number; therefore only a few of them are called to associate with the Lord in His transcendental pastimes as the Lord of Dvārakā on this earth. It is not astonishing that the Lord maintained a visible family consisting of so many members. It is better to refrain from comparing the Lord's position to ours, and it becomes a simple truth as soon as we understand at least a partial calculation of the Lord's transcendental position. King Yudhiṣṭhira, while inquiring about the Lord's sons and grandsons at Dvārakā, mentioned only the chieftains amongst them, for it was impossible for him to remember all the names of the Lord's family members.</p>
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</div>

Because He had met them all at Santipura, Sri Caitanya Mahaprabhu requested all the devotees not to go to Jagannatha Puri that year

2021-03-02T14:36:08Z

172.69.63.163: Removed from deleted category 'Not'

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{{terms|"Because He had met them all at Śāntipura, Śrī Caitanya Mahāprabhu requested all the devotees not to go to Jagannātha Purī that year"}}
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
Because He had met them all at Śāntipura, Śrī Caitanya Mahāprabhu requested all the devotees not to go to Jagannātha Purī that year.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 16.247|CC Madhya 16.247, Translation]]
</div>
<div class="quote_translation">
Because He had met them all at Śāntipura, Śrī Caitanya Mahāprabhu requested all the devotees not to go to Jagannātha Purī that year.
</div>
</div>
</div>

Baladeva is an expansion of Krsna, from Baladeva the next expansion is Sankarsana; thus Sankarsana is kala, but Baladeva is svamsa. There is no difference among Them. This is very nicely explained in the Brahma-samhita - 5.46

2021-03-02T14:13:28Z

172.69.63.163: Removed from deleted category 'Thus'

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{{terms|"Baladeva is an expansion of Kṛṣṇa, and from Baladeva the next expansion is Saṅkarṣaṇa; thus Saṅkarṣaṇa is kalā, but Baladeva is svāṁśa. There is no difference, however, among Them. This is very nicely explained in the Brahma-saṁhitā "}}
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB32132_0" class="quote" parent="SB_Canto_3" book="SB" index="848" link="SB 3.21.32" link_text="SB 3.21.32">
<div class="heading">There are different manifestations of the Lord. He is one, but He has become many. He divides Himself into two different expansions, one called kalā and the other vibhinnāṁśa. Ordinary living entities are called vibhinnāṁśa expansions, and the unlimited expansions of viṣṇu-tattva, such as Vāmana, Govinda, Nārāyaṇa, Pradyumna, Vāsudeva and Ananta, are called svāṁśa-kalā. Svāṁśa refers to a direct expansion, and kalā denotes an expansion from the expansion of the original Lord. Baladeva is an expansion of Kṛṣṇa, and from Baladeva the next expansion is Saṅkarṣaṇa; thus Saṅkarṣaṇa is kalā, but Baladeva is svāṁśa. There is no difference, however, among Them.
</div>
<span class="link">[[Vanisource:SB 3.21.32|SB 3.21.32, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O great sage, I shall manifest My own plenary portion through your wife, Devahūti, along with your nine daughters, and I shall instruct her in the system of philosophy that deals with the ultimate principles or categories.</p>
</div>
<div class="purport text"><p>Herein the word svāṁśa-kalayā indicates that the Lord would appear as the son of Devahūti and Kardama Muni as Kapiladeva, the first propounder of the Sāṅkhya philosophy, which is mentioned here as tattva-saṁhitā. The Lord foretold to Kardama Muni that He would appear in His incarnation Kapiladeva and would propagate the philosophy of Sāṅkhya. Sāṅkhya philosophy is very well known in the world as propagated by another Kapiladeva, but that Sāṅkhya philosophy is different from the Sāṅkhya which was propounded by the Lord Himself. There are two kinds of Sāṅkhya philosophy: one is godless Sāṅkhya philosophy, and the other is godly Sāṅkhya philosophy. The Sāṅkhya propagated by Kapiladeva, son of Devahūti, is godly philosophy.</p>
<p>There are different manifestations of the Lord. He is one, but He has become many. He divides Himself into two different expansions, one called kalā and the other vibhinnāṁśa. Ordinary living entities are called vibhinnāṁśa expansions, and the unlimited expansions of viṣṇu-tattva, such as Vāmana, Govinda, Nārāyaṇa, Pradyumna, Vāsudeva and Ananta, are called svāṁśa-kalā. Svāṁśa refers to a direct expansion, and kalā denotes an expansion from the expansion of the original Lord. Baladeva is an expansion of Kṛṣṇa, and from Baladeva the next expansion is Saṅkarṣaṇa; thus Saṅkarṣaṇa is kalā, but Baladeva is svāṁśa. There is no difference, however, among Them. This is very nicely explained in the Brahma-saṁhitā (5.46): dīpārcir eva hi daśāntaram abhyupetya. With one candle one may light a second candle, with the second a third and then a fourth, and in this way one can light up thousands of candles, and no candle is inferior to another in distributing light. Every candle has the full potential candlepower, but there is still the distinction that one candle is the first, another the second, another the third and another the fourth. Similarly, there is no difference between the immediate expansion of the Lord and His secondary expansion. The Lord's names are considered in exactly the same way; since the Lord is absolute, His name, His form, His pastimes, His paraphernalia and His quality all have the same potency. In the absolute world, the name Kṛṣṇa is the transcendental sound representation of the Lord. There is no potential difference between His quality, name, form, etc. If we chant the name of the Lord, Hare Kṛṣṇa, that has as much potency as the Lord Himself. There is no potential difference between the form of the Lord whom we worship and the form of the Lord in the temple. One should not think that one is worshiping a doll or statue of the Lord, even if others consider it to be a statue. Because there is not potential difference, one gets the same result by worshiping the statue of the Lord or the Lord Himself. This is the science of Kṛṣṇa consciousness.</p>
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As soon as New Vrindaban is connected with a link road as well as electricity, very soon it will develop into our idea. I shall personally go and stay there and see it is developed

2021-03-02T12:40:38Z

172.69.63.163: Removed from deleted category 'Will'

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{{terms|"As soon as New Vrindaban is connected with a link road as well as electricity, very soon it will develop into our idea. I shall personally go and stay there and see it is developed"}}
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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1968_Correspondence" class="sub_section" sec_index="3" parent="Correspondence" text="1968 Correspondence"><h3>1968 Correspondence</h3>
</div>
<div id="LettertoHayagrivaLosAngeles18November1968_0" class="quote" parent="1968_Correspondence" book="Let" index="427" link="Letter to Hayagriva -- Los Angeles 18 November, 1968" link_text="Letter to Hayagriva -- Los Angeles 18 November, 1968">
<div class="heading">We shall require so many pairs of Radha Krishna Murtis at different temples. Anyway, do not feel discouraged. As soon as New Vrindaban is connected with a link road as well as electricity, very soon it will develop into our idea. I shall personally go and stay there and see it is developed.
</div>
<span class="link">[[Vanisource:Letter to Hayagriva -- Los Angeles 18 November, 1968|Letter to Hayagriva -- Los Angeles 18 November, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">New Vrindaban should be taken up very seriously because actually I want to develop a replica of Old Vrindaban. I have got ambition to construct there 7 temples as follows: 1. Radha Madan Mohan, 2. Radha Govinda, 3. Radha Gopinatha, 4. Radha Damodara, 5. Radha Raman, 6. Radha Gokulananda, 7. Radha Syamasundara.. The whole modern city of Vrindaban was established originally with these temples, started by different Gosvamis. And later on, many kings and princes started their own temples and thus the present Vrindaban is now full with small and big 5000 temples. We have to make such scheme in our New Vrindaban, gradually expanding to an area of one mile long and one mile broad. Vamanadeva is still here, and I have advised him to construct some thrones for Radha and Krishna, because Nara Narayana is attempting to get some pairs of Radha Krishna Murtis 24" high. We shall require so many pairs of Radha Krishna Murtis at different temples. Anyway, do not feel discouraged. As soon as New Vrindaban is connected with a link road as well as electricity, very soon it will develop into our idea. I shall personally go and stay there and see it is developed.</p>
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As for elevation to higher planets, a devotee considers this to be simply hallucinatory. A devotee's attention is concentrated only upon the eternal loving service of the Lord, and therefore the power of death has no influence over him

2021-03-02T12:34:16Z

172.69.63.163: Removed from deleted category 'This'

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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 27 Purports - Understanding Material Nature]]
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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">
For a devotee, the process of merging into the Brahman effulgence is considered to be hellish, and yogic power or the preliminary perfection of yogic power, to be able to control the senses, is automatically achieved. As for elevation to higher planets, a devotee considers this to be simply hallucinatory. A devotee's attention is concentrated only upon the eternal loving service of the Lord, and therefore the power of death has no influence over him.
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<div class="quote_link">
[[Vanisource:SB 3.27.30|SB 3.27.30, Translation and Purport]]
</div>
<div class="quote_translation">
When a perfect yogī's attention is no longer attracted to the by-products of mystic powers, which are manifestations of the external energy, his progress towards Me becomes unlimited, and thus the power of death cannot overcome him.
</div>
<div class="text">
Yogīs are generally attracted to the by-products of mystic yogic power, for they can become smaller than the smallest or greater than the greatest, achieve anything they desire, have power even to create a planet, or bring anyone they like under their subjection. Yogīs who have incomplete information of the result of devotional service are attracted by these powers, but these powers are material; they have nothing to do with spiritual progress. As other material powers are created by the material energy, mystic yogic powers are also material. A perfect yogīs mind is not attracted by any material power, but is simply attracted by unalloyed service to the Supreme Lord. For a devotee, the process of merging into the Brahman effulgence is considered to be hellish, and yogic power or the preliminary perfection of yogic power, to be able to control the senses, is automatically achieved. As for elevation to higher planets, a devotee considers this to be simply hallucinatory. A devotee's attention is concentrated only upon the eternal loving service of the Lord, and therefore the power of death has no influence over him. In such a devotional state, a perfect yogī can attain the status of immortal knowledge and bliss.
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