Vaniquotes - User contributions [en]

Category:Maha-bhagavata Devotees of God See Krsna As The Active Principle in All Living Entities

2021-03-03T20:41:37Z

172.69.63.97: Removed from deleted category 'All'

[[Category:Maha-bhagavata - Devotees of God]]
[[Category:Devotees of God See]]
[[Category:Seeing Krsna]]
[[Category:Active Principle]]
[[Category:Living Entities]]
[[Category:Krsna - Umbrella Category]]
[[Category:Devotees of God - Umbrella Category]]
[[Category:Devotees of God See... - Umbrella Category]]
[[Category:Characteristics of Devotees of God - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

When it is (the mahat-tattva) agitated by the will of the Supreme at first the modes of passion and goodness are prominent

2021-03-03T16:23:39Z

172.69.63.97: Removed from deleted category 'Are'

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{{terms|"and when it is agitated by the will of the Supreme at first the modes of passion and goodness are prominent"}}
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[[Category:Mode of Passion]]
[[Category:Mode of Goodness]]
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[[Category:Srimad-Bhagavatam, Canto 02 Chapter 05 Purports - The Cause of All Causes]]
[[Category:Srimad Bhagavatam, Canto 02 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 2</h3>
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<div class="quote">
<div class="quote_heading">
Material creations of every description are more or less due to the development of the mode of passion (rajas). The mahat-tattva is the principle of material creation, and when it is agitated by the will of the Supreme at first the modes of passion and goodness are prominent, and afterwards the mode of passion, being generated in due course by material activities of different varieties, becomes prominent, and the living entities are thus involved more and more in ignorance.
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<div class="quote_link">
[[Vanisource:SB 2.5.23|SB 2.5.23, Translation and Purport]]
</div>
<div class="quote_translation">
Material activities are caused by the mahat—tattva's being agitated. At first there is transformation of the modes of goodness and passion, and later—due to the mode of ignorance-matter, its knowledge, and different activities of material knowledge come into play.
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<div class="text">
<div class="purport">

Material creations of every description are more or less due to the development of the mode of passion (rajas). The mahat-tattva is the principle of material creation, and when it is agitated by the will of the Supreme at first the modes of passion and goodness are prominent, and afterwards the mode of passion, being generated in due course by material activities of different varieties, becomes prominent, and the living entities are thus involved more and more in ignorance. Brahmā is the representation of the mode of passion, and Viṣṇu is the representation of the mode of goodness, while the mode of ignorance is represented by Lord Śiva, the father of material activities. Material nature is called the mother, and the initiator for materialistic life is the father, Lord Śiva. All material creation by the living entities is therefore initiated by the mode of passion. With the advancement of the duration of life in a particular millennium, the different modes act by gradual development. In the age of Kali (when the mode of passion is most prominent) material activities of different varieties, in the name of advancement of human civilization, take place, and the living entities become more and more involved in forgetting their real identity—the spiritual nature. By a slight cultivation of the mode of goodness, a glimpse of spiritual nature is perceived, but due to the prominence of the mode of passion, the mode of goodness becomes adulterated. Therefore one cannot transcend the limits of the material modes, and therefore realization of the Lord, who is always transcendental to the modes of material nature, becomes very difficult for the living entities, even though prominently situated in the mode of goodness through cultivation of the various methods. In other words, the gross matters are adhibhūtam, their maintenance is adhidaivam, and the initiator of material activities is called adhyātmam. In the material world these three principles act as prominent features, namely as raw material, its regular supplies, and its use in different varieties of material creations for sense enjoyment by the bewildered entities.

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When a husbandless woman is attacked by an aggressive man, she takes his action to be mercy

2021-03-03T15:17:40Z

172.69.63.97: Removed from deleted category 'To Be'

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{{terms|"When a husbandless woman is attacked by an aggressive man, she takes his action to be mercy"}}
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[[Category:When]]
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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 25 Purports - The Descriptions of the Characteristics of King Puranjana]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 4</h3>
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<div class="quote">
<div class="quote_heading">
When a husbandless woman is attacked by an aggressive man, she takes his action to be mercy. A woman is generally very much attracted by a man's long arms. A serpent's body is round, and it becomes narrower and thinner at the end. The beautiful arms of a man appear to a woman just like serpents, and she very much desires to be embraced by such arms.
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<div class="quote_link">
[[Vanisource:SB 4.25.42|SB 4.25.42, Translation and Purport]]
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<div class="quote_translation">
O mighty-armed, who in this world will not be attracted by your arms, which are just like the bodies of serpents? Actually you relieve the distress of husbandless women like us by your attractive smile and your aggressive mercy. We think that you are traveling on the surface of the earth just to benefit us only.
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<div class="text">
When a husbandless woman is attacked by an aggressive man, she takes his action to be mercy. A woman is generally very much attracted by a man's long arms. A serpent's body is round, and it becomes narrower and thinner at the end. The beautiful arms of a man appear to a woman just like serpents, and she very much desires to be embraced by such arms.

The word anātha-vargā is very significant in this verse. Nātha means "husband," and a means "without." A young woman who has no husband is called anātha, meaning "one who is not protected." As soon as a woman attains the age of puberty, she immediately becomes very much agitated by sexual desire. It is therefore the duty of the father to get his daughter married before she attains puberty. Otherwise she will be very much mortified by not having a husband. Anyone who satisfies her desire for sex at that age becomes a great object of satisfaction. It is a psychological fact that when a woman at the age of puberty meets a man and the man satisfies her sexually, she will love that man for the rest of her life, regardless who he is. Thus so-called love within this material world is nothing but sexual satisfaction.
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When Vallabha Bhatta saw all the devotees of Sri Caitanya Mahaprabhu, he was greatly surprised, and in devotion he offered his obeisances at the lotus feet of each and every one of them

2021-03-03T15:00:40Z

172.69.63.97: Removed from deleted category 'Them'

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{{terms|"When Vallabha Bhaṭṭa saw all the devotees of Śrī Caitanya Mahāprabhu, he was greatly surprised, and in devotion he offered his obeisances at the lotus feet of each and every one of them"}}
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[[Category:When]]
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[[Category:Devotion]]
[[Category:Offering Obeisances]]
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[[Category:Each And Every One]]
[[Category:Sri Caitanya-caritamrta, Antya-lila Chapter 07 - The Meeting of Sri Caitanya Mahaprabhu and Vallabha Bhatta]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Antya-lila 20 Chapters]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Antya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
When Vallabha Bhaṭṭa saw all the devotees of Śrī Caitanya Mahāprabhu, he was greatly surprised, and in devotion he offered his obeisances at the lotus feet of each and every one of them.
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<div class="quote_link">
[[Vanisource:CC Antya 7.67|CC Antya 7.67, Translation]]
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<div class="quote_translation">
When Vallabha Bhaṭṭa saw all the devotees of Śrī Caitanya Mahāprabhu, he was greatly surprised, and in devotion he offered his obeisances at the lotus feet of each and every one of them.
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When Krsna was on earth, many, many people saw Him but could not understand that He is the Supreme Personality of Godhead. Avajananti mam mudha manusim tanum asritam - BG 9.11

2021-03-03T14:28:42Z

172.69.63.97: Removed from deleted category 'But'

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{{terms|"When Kṛṣṇa was on earth, many, many people saw Him but could not understand that He is the Supreme Personality of Godhead. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam"|"BG 9.11"}}
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[[Category:Krsna Is The Supreme Personality of Godhead]]
[[Category:Srimad-Bhagavatam, Canto 08 Chapter 05 Purports - The Demigods Appeal to the Lord for Protection]]
[[Category:Srimad Bhagavatam, Canto 08 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 8</h3>
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<div class="quote">
<div class="quote_heading">
Sometimes people ask whether we can show them God. This is ludicrous. It is not necessary for one to see God before he can accept God. Our sensory perception is always incomplete. Therefore, even if we see God, we may not be able to understand Him. When Kṛṣṇa was on earth, many, many people saw Him but could not understand that He is the Supreme Personality of Godhead. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11).
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<div class="quote_link">
[[Vanisource:SB 8.5.25|SB 8.5.25, Translation and Purport]]
</div>
<div class="quote_translation">
There [at Śvetadvīpa], Lord Brahmā offered prayers to the Supreme Personality of Godhead, even though he had never seen the Supreme Lord. Simply because Lord Brahmā had heard about the Supreme Personality of Godhead from Vedic literature, with a fixed mind he offered the Lord prayers as written or approved by Vedic literature.
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<div class="text">
It is said that when Brahmā and the other demigods go to see the Supreme Personality of Godhead in Śvetadvīpa, they cannot directly see Him, but their prayers are heard by the Lord, and the needful action is taken. This we have seen in many instances. The word śruta-pūrvāya is significant. We get experience by directly seeing or by hearing. If it is not possible to see someone directly, we can hear about him from authentic sources. Sometimes people ask whether we can show them God. This is ludicrous. It is not necessary for one to see God before he can accept God. Our sensory perception is always incomplete. Therefore, even if we see God, we may not be able to understand Him. When Kṛṣṇa was on earth, many, many people saw Him but could not understand that He is the Supreme Personality of Godhead. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam ([[Vanisource:BG 9.11 (1972)|BG 9.11]]). Even though the rascals and fools saw Kṛṣṇa personally, they could not understand that He is the Supreme Personality of Godhead. Even upon seeing God personally, one who is unfortunate cannot understand Him. Therefore we have to hear about God, Kṛṣṇa, from the authentic Vedic literature and from persons who understand the Vedic version properly. Even though Brahmā had not seen the Supreme Personality of Godhead before, he was confident that the Lord was there in Śvetadvīpa. Thus he took the opportunity to go there and offer prayers to the Lord.

These prayers were not ordinary concocted prayers. Prayers must be approved by Vedic literature, as indicated in this verse by the words daivībhir gīrbhiḥ. In our Kṛṣṇa consciousness movement we do not allow any song that has not been approved or sung by bona fide devotees. We cannot allow cinema songs to be sung in the temple. We generally sing two songs. One is śrī-kṛṣṇa-caitanya prabhu nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. This is bona fide. It is always mentioned in the Caitanya-caritāmṛta, and it is accepted by the ācāryas. The other, of course, is the mahā-mantra—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. We may also sing the songs of Narottama dāsa Ṭhākura, Bhaktivinoda Ṭhākura and Locana dāsa Ṭhākura, but these two songs—"śrī-kṛṣṇa-caitanya" and the Hare Kṛṣṇa mahā-mantra—are sufficient to please the Supreme Personality of Godhead, although we cannot see Him. Seeing the Lord is not as important as appreciating Him from the authentic literature or the authentic statements of authorized persons.
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We should not try to put our spiritual master in a position that he has to reclaim me from prostitute's house. But he has to do it. Because he accepts his disciple, he has got the responsibility like that

2021-03-03T14:16:06Z

172.69.63.97: Removed from deleted category 'From'

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{{terms|"We should not try to put our spiritual master in a position that he has to reclaim me from prostitute's house. But he has to do it. Because he accepts his disciple, he has got the responsibility like that"}}
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG64647LosAngelesFebruary211969_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="224" link="Lecture on BG 6.46-47 -- Los Angeles, February 21, 1969" link_text="Lecture on BG 6.46-47 -- Los Angeles, February 21, 1969">
<div class="heading">At the right moment, his spiritual master said through that prostitute, "Oh, you are so much attached with this flesh and bone. If you had been attached so much with Kṛṣṇa, how good you could have achieved." Immediately he took to that position. So that responsibility is for the spiritual master. But we should not take advantage of that. That is not very good. We should try: yasya prasādād bhagavat-prasādaḥ. We should not try to put our spiritual master in a position that he has to reclaim me from prostitute's house. But he has to do it. Because he accepts his disciple, he has got the responsibility like that.
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<span class="link">[[Vanisource:Lecture on BG 6.46-47 -- Los Angeles, February 21, 1969|Lecture on BG 6.46-47 -- Los Angeles, February 21, 1969]]: </span><div class="text"><p style="display: inline;">Devotee: Prabhupāda, I heard it said that the spiritual master will always come back until his devotees, his disciples, have achieved God realization. Can you explain that?</p>
<p>Prabhupāda: Yes. But don't try to take advantage of it. (laughter) Don't try to give trouble to your spiritual master like that. Finish your business in this life. That is especially meant for those who are slack. His devotee, his disciple should be serious in serving spiritual master. If he is intelligent he should know that "Why should I act in such a way that my spiritual master has to take the trouble to reclaim me again? Let my business be finished in this life." That should be the right way of thinking. Not that, "Oh I am sure my spiritual master will come, let me do all nonsense." No. So if you have got any, I mean to say, affection for the spiritual master, then you should finish your business in this life so that he may not come again to reclaim you. Is that all right? Don't take advantage of this business. Rather, be serious to finish your business. That is a fact.</p>
<p>There is an instance of Bilvamaṅgala Ṭhākura. Bilvamaṅgala Ṭhākura was in his previous life, elevated to almost prema-bhakti, highest platform of devotional service. But there is always chance of falldown. So somehow or other he fell down. And next life he was born in a very rich family as it is stated in the Bhagavad-gītā: śucīnāṁ śrīmatāṁ gehe ([[Vanisource:BG 6.41 (1972)|BG 6.41]]). So he was born in a rich brāhmaṇa family, but he became, naturally as rich boys become attached to woman-hunter. So it is said that his spiritual master instructed him through his prostitute. At the right moment, his spiritual master said through that prostitute, "Oh, you are so much attached with this flesh and bone. If you had been attached so much with Kṛṣṇa, how good you could have achieved." Immediately he took to that position. So that responsibility is for the spiritual master. But we should not take advantage of that. That is not very good. We should try: yasya prasādād bhagavat-prasādaḥ **. We should not try to put our spiritual master in a position that he has to reclaim me from prostitute's house. But he has to do it. Because he accepts his disciple, he has got the responsibility like that. Yes?</p>
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The mendicant does not go to the house of a householder to beg but to enlighten him spiritually

2021-03-03T08:38:51Z

172.69.63.97: Removed from deleted category 'But'

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[[Category:Srimad Bhagavatam, Canto 01 Purports]]
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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 mendicant therefore does not go to the house of a householder to beg but to enlighten him spiritually.
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<div class="quote_link">
[[Vanisource:SB 1.6.14|SB 1.6.14, Translation and Purport]]
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<div class="quote_translation">
Thus traveling, I felt tired, both bodily and mentally, and I was both thirsty and hungry. So I took a bath in a river lake and also drank water. By contacting water, I got relief from my exhaustion.
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<div class="text">
A traveling mendicant can meet the needs of body, namely thirst and hunger, by the gifts of nature without being a beggar at the doors of the householders. The mendicant therefore does not go to the house of a householder to beg but to enlighten him spiritually.
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The difference between karma-yogi and karmi means he has to suffer the result, good or bad, and karma-yogi has nothing to suffer because he's doing everything for Krsna

2021-03-03T07:57:17Z

172.69.63.97: Removed from deleted category 'Has'

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG41MontrealAugust241968_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="131" link="Lecture on BG 4.1 -- Montreal, August 24, 1968" link_text="Lecture on BG 4.1 -- Montreal, August 24, 1968">
<div class="heading">If anyone is agreed, "Yes, Kṛṣṇa, here is the money for You," then he's a karma-yogī. Otherwise he's a karmī. And the difference between karma-yogī and karmī means he has to suffer the result, good or bad, and karma-yogī has nothing to suffer because he's doing everything for Kṛṣṇa. Just like Arjuna. In the beginning he considered that "If I kill my kinsmen and my grandfather I'll be sinful." Yes. But the same thing he acted under the direction of Kṛṣṇa. Kṛṣṇa wanted. So he's free.
</div>
<span class="link">[[Vanisource:Lecture on BG 4.1 -- Montreal, August 24, 1968|Lecture on BG 4.1 -- Montreal, August 24, 1968]]: </span><div class="text"><p style="display: inline;">Pradyumna: The yoga systems in the Bhagavad-gītā, karma and jñāna... Karma turns into karma-yoga, jñāna system is jñāna-yoga with bhakti and they can't be...</p>
<p>Prabhupāda: Yes, when you add this word yoga, that means bhakti. Yoga means bhakti. Somebody is addicted to these material activities. So they are advised to act in the terms of karma-yoga. What is that karma-yoga? The karma-yoga, if somebody is describing the Bhagavad-gītā, yat karoṣi. "Whatever you are doing, kuruṣva tad mad-arpaṇam. You are working? All right. What you have earned?" "One thousand dollars." "Give Me." Are you prepared? Kṛṣṇa is asking, kuruṣva tad mad-arpaṇam. So if anyone is agreed, "Yes, Kṛṣṇa, here is the money for You," then he's a karma-yogī. Otherwise he's a karmī. And the difference between karma-yogī and karmī means he has to suffer the result, good or bad, and karma-yogī has nothing to suffer because he's doing everything for Kṛṣṇa. Just like Arjuna. In the beginning he considered that "If I kill my kinsmen and my grandfather I'll be sinful." Yes. But the same thing he acted under the direction of Kṛṣṇa. Kṛṣṇa wanted. So he's free. So karma-yogī means he is free from the reaction of activities. He is karma-yogī. Similarly jñāna-yogī. Somebody is addicted to work very hard. Somebody is addicted to speculate philosophically. So for the speculator, Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). The persons who are addicted to speculative knowledge, after many, many births, he comes to the understanding: vāsudevaḥ sarvam iti ([[Vanisource:BG 7.19 (1972)|BG 7.19]]), "Vāsudeva, Kṛṣṇa, is everything." That means termination of knowledge. That is jñāna-yoga. If by his research work he tries to understand what is Kṛṣṇa by philosophy or by science or anything, by chemistry, by physics... That is recommended in the Śrīmad-Bhāgavatam:</p>
:ataḥ pumbhir dvija-śreṣṭhā
:varṇāśrama-vibhāgaśaḥ
:svanuṣṭhitasya dharmasya
:saṁsiddhir hari-toṣaṇam
:([[Vanisource:SB 1.2.13|SB 1.2.13]])
<p>Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam. It doesn't matter in whatever activities you are engaged, but if you want to know whether your engagement is leading to perfection, then this is the test of perfection. What is that test of perfection? Saṁsiddhir hari-toṣaṇam ([[Vanisource:SB 1.2.13|SB 1.2.13]]). Whether by your work the Supreme Personality of Godhead is satisfied. Just like Arjuna did. Arjuna, in the beginning, he wanted to satisfy himself by not fighting, and he fought to satisfy Kṛṣṇa. That is perfection. Saṁsiddhir hari-toṣaṇam ([[Vanisource:SB 1.2.13|SB 1.2.13]]). Yes.</p>
</div>
</div>
</div>

The chief among them is Vasuki. They are all extremely angry, and they have many, many hoods - some snakes five hoods, some seven, some ten, others a hundred and others a thousand

2021-03-03T07:41:51Z

172.69.63.97: Removed from deleted category 'Have'

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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 24 - The Subterranean Heavenly Planets]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 5</h3>
</div>
<div class="quote">
<div class="quote_heading">
The chief among them is Vāsuki. They are all extremely angry, and they have many, many hoods—some snakes five hoods, some seven, some ten, others a hundred and others a thousand.
</div>

<div class="quote_link">
[[Vanisource:SB 5.24.31|SB 5.24.31, Translation]]
</div>
<div class="quote_translation">
Beneath Rasātala is another planetary system, known as Pātāla or Nāgaloka, where there are many demoniac serpents, the masters of Nāgaloka, such as Śaṅkha, Kulika, Mahāśaṅkha, Śveta, Dhanañjaya, Dhṛtarāṣṭra, Śaṅkhacūḍa, Kambala, Aśvatara and Devadatta. The chief among them is Vāsuki. They are all extremely angry, and they have many, many hoods—some snakes five hoods, some seven, some ten, others a hundred and others a thousand. These hoods are bedecked with valuable gems, and the light emanating from the gems illuminates the entire planetary system of bila-svarga.
</div>
</div>
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The conclusion is that in order to get freed from the material disease, one must take to the chanting of the Hare Krsna mantra

2021-03-03T07:40:21Z

172.69.63.97: Removed from deleted category 'Get'

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[[Category:Chanting Hare Krsna]]
[[Category:The Nectar of Instruction - Text 07]]
[[Category:The Nectar of Instruction Texts 01 to 11]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Nectar of Instruction</h3>
</div>
<div class="quote">
<div class="quote_heading">
The conclusion is that in order to get freed from the material disease, one must take to the chanting of the Hare Kṛṣṇa mantra. The Kṛṣṇa consciousness movement is especially meant for creating an atmosphere in which people can take to the chanting of the Hare Kṛṣṇa mantra. One must begin with faith, and when this faith is increased by chanting, a person can become a member of the Society.
</div>

<div class="quote_link">
[[Vanisource:NOI 7|Nectar of Instruction 7, Translation and Purport]]
</div>
<div class="quote_translation">
The holy name, character, pastimes and activities of Kṛṣṇa are all transcendentally sweet like sugar candy. Although the tongue of one afflicted by the jaundice of avidyā [ignorance] cannot taste anything sweet, it is wonderful that simply by carefully chanting these sweet names every day, a natural relish awakens within his tongue, and his disease is gradually destroyed at the root.
</div>
<div class="text">
Such people never surrender to Kṛṣṇa, and they oppose the endeavor of those who wish to take Kṛṣṇa's shelter. When such atheists become leaders of society, the entire atmosphere is surcharged with nescience. In such a condition, people do not become very enthusiastic to receive this Kṛṣṇa consciousness movement, just as a diseased person suffering from jaundice does not relish the taste of sugar candy. However, one must know that for jaundice, sugar candy is the only specific medicine. Similarly, in the present confused state of humanity, Kṛṣṇa consciousness, the chanting of the holy name of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—is the only remedy for setting the world aright. Although Kṛṣṇa consciousness may not be very palatable for a diseased person, Śrīla Rūpa Gosvāmī nonetheless advises that if one wants to be cured of the material disease, he must take to it with great care and attention. One begins his treatment by chanting the Hare Kṛṣṇa mahā-mantra because by chanting this holy name of the Lord a person in the material condition will be relieved from all misconceptions (ceto-darpaṇa-mārjanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]). Avidyā, a misconception about one's spiritual identity, provides the foundation for ahaṅkāra, or false ego within the heart.The real disease is in the heart. If the mind is cleansed, however, if consciousness is cleansed, a person cannot be harmed by the material disease. To cleanse the mind and heart from all misconceptions, one should take to this chanting of the Hare Kṛṣṇa mahā-mantra. This is both easy and beneficial. By chanting the holy name of the Lord, one is immediately freed from the blazing fire of material existence.

There are three stages in chanting the holy name of the Lord—the offensive stage, the stage of lessening offenses, and the pure stage. When a neophyte takes to the chanting of the Hare Kṛṣṇa mantra, he generally commits many offenses. There are ten basic offenses, and if the devotee avoids these, he can glimpse the next stage, which is situated between offensive chanting and pure chanting. When one attains the pure stage, he is immediately liberated. This is called bhava-mahā-dāvāgni-nirvāpanam. As soon as one is liberated from the blazing fire of material existence, he can relish the taste of transcendental life.

The conclusion is that in order to get freed from the material disease, one must take to the chanting of the Hare Kṛṣṇa mantra. The Kṛṣṇa consciousness movement is especially meant for creating an atmosphere in which people can take to the chanting of the Hare Kṛṣṇa mantra. One must begin with faith, and when this faith is increased by chanting, a person can become a member of the Society. We are sending saṅkīrtana parties all over the world, and they are experiencing that even in the remotest part of the world, where there is no knowledge of Kṛṣṇa, the Hare Kṛṣṇa mahā-mantra attracts thousands of men to our camp. In some areas, people begin to imitate the devotees by shaving their heads and chanting the Hare Kṛṣṇa mahā-mantra, only a few days after hearing the mantra. This may be imitative, but imitation of a good thing is desired. Some imitators gradually become interested in being initiated by the spiritual master and offer themselves for initiation.

If one is sincere, he is initiated, and this stage is called bhajana-kriyā. One then actually engages in the service of the Lord by regularly chanting the Hare Kṛṣṇa mahā-mantra, sixteen rounds daily, and refraining from illicit sex, intoxicants, meat-eating and gambling. By bhajana-kriyā one attains freedom from the contamination of materialistic life. He no longer goes to a restaurant or hotel to taste so-called palatable dishes made with meat and onions, nor does he care to smoke or drink tea or coffee. He not only refrains from illicit sex, but avoids sex life entirely. Nor is he interested in wasting his time in speculating or gambling. In this way it is to be understood that one is becoming cleansed of unwanted things (anartha-nivṛtti). The word anartha refers to unwanted things. Anarthas are vanquished when one becomes attached to the Kṛṣṇa consciousness movement.
</div>
</div>
</div>

The brahmanas said, "Because He has appeared as a child in the dynasty of the Yadus, we were so foolish that we could not understand that He is the Supreme Personality of Godhead"

2021-03-03T07:30:04Z

172.69.63.97: Removed from deleted category 'That'

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{{terms|"Because He has appeared as a child in the dynasty of the Yadus, we were so foolish that we could not understand that He is the Supreme Personality of Godhead"}}
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[[Category:Krsna Book Chapter 23 - Delivering the Wives of the Brahmanas Who Performed Sacrifices]]
[[Category:Krsna Book Chapters 01 to 90]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
Because He has appeared as a child in the dynasty of the Yadus, we were so foolish that we could not understand that He is the Supreme Personality of Godhead,” the brāhmaṇas said. “But on the other hand, we are very proud because we have such exalted wives who have developed pure transcendental service of the Lord without being shackled by our rigid opposition. Let us therefore offer our respectful obeisances unto the lotus feet of Lord Kṛṣṇa, under whose illusory energy, called māyā, we are absorbed in fruitive activities.
</div>

<div class="quote_link">
[[Vanisource:KB 23|Krsna Book, 23]]
</div>
<div class="text">
The brāhmaṇas continued: “According to Vedic injunction, women are not allowed to undergo the purificatory process of initiation by the sacred thread, nor are they allowed to live as brahmacāriṇīs in the āśrama of the spiritual master, nor are they advised to undergo the strict disciplinary procedures, nor are they very expert in discussing the philosophy of self-realization. And by nature they are not very pure, nor are they very much attached to auspicious activities. Therefore, how wonderful it is that these women have developed transcendental love for Kṛṣṇa, the Lord of all mystic yogīs! They have surpassed all of us in firm faith and devotion unto Kṛṣṇa. Although we are considered to be masters in all purificatory processes, we did not actually know what their goal is because we are too much attached to the materialistic way of life. Even though we were reminded of Kṛṣṇa and Balarāma by the cowherd boys, we disregarded Them. We now think that the Supreme Personality of Godhead simply played a trick of mercy on us by sending His friends to beg food from us. Otherwise, He had no need to send them. He could have satisfied their hunger then and there just by willing to do so.”

If someone denies the self-sufficiency of Kṛṣṇa on hearing that He was tending the cows for His livelihood, or if someone doubts His not being in need of the food, thinking that He was actually hungry, then such a person should understand that the goddess of fortune is always engaged in His service. In this way the goddess can break her faulty habit of restlessness. In Vedic literatures like the Brahma-saṁhitā it is stated that Kṛṣṇa is served in His abode with great respect by not only one goddess of fortune but many thousands. Therefore it is simply illusion for one to think that Kṛṣṇa begged food from the brāhmaṇas. It was actually a trick to show them mercy by teaching them that they should accept Him in pure devotional service instead of engaging in ritualistic ceremonies. The Vedic ceremonial paraphernalia, the suitable place, the suitable time, the different grades of articles for performing the ritualistic ceremonies, the Vedic hymns, the process of sacrifice, the priest who is able to perform the sacrifice, the fire, the demigods, the performer of the sacrifice and the religious principles are all meant for understanding Kṛṣṇa, for Kṛṣṇa is the Supreme Personality of Godhead. He is the Supreme Lord Viṣṇu and the Lord of all mystic yogīs.

“Because He has appeared as a child in the dynasty of the Yadus, we were so foolish that we could not understand that He is the Supreme Personality of Godhead,” the brāhmaṇas said. “But on the other hand, we are very proud because we have such exalted wives who have developed pure transcendental service of the Lord without being shackled by our rigid opposition. Let us therefore offer our respectful obeisances unto the lotus feet of Lord Kṛṣṇa, under whose illusory energy, called māyā, we are absorbed in fruitive activities. We therefore pray to the Lord to be kind enough to excuse us because we are simply captivated by His external energy. We transgressed His order without knowing His transcendental glories.”

The brāhmaṇas repented their sinful activities. They wanted to go personally to offer their obeisances unto Him, but being afraid of Kaṁsa, they could not go to Kṛṣṇa and surrender unto Him. In other words, it is very difficult for one to surrender fully unto the Personality of Godhead without being purified by devotional service. The example of the learned brāhmaṇas and their wives is vivid. The wives of the brāhmaṇas, because they were inspired by pure devotional service, did not care for any kind of opposition. They immediately went to Kṛṣṇa. But the brāhmaṇas, although they had come to know the supremacy of the Lord and were repenting, were still afraid of King Kaṁsa because they were too much addicted to fruitive activities.
</div>
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</div>

Siva lives as a poor man although his devotees appear very opulent, whereas Lord Krsna, or Lord Visnu, is always opulent and yet His devotees appear poverty-stricken, is a situation which appears contradictory and puzzling to a discriminating person

2021-03-03T06:32:13Z

172.69.63.97: Removed from deleted category 'His'

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{{terms|"Siva lives as a poor man although his devotees appear very opulent, whereas Lord Krsna, or Lord Visnu, is always opulent and yet His devotees appear poverty-stricken, is a situation which appears contradictory and puzzling to a discriminating person"}}
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</div>
<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div id="KB88_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="92" link="KB 88" link_text="Krsna Book 88">
<div class="heading">Generally, the followers of Rāmānujācārya come out victorious in such meetings. So Parīkṣit Mahārāja wanted to clarify the situation by asking this question of Śukadeva Gosvāmī. That Lord Śiva lives as a poor man although his devotees appear very opulent, whereas Lord Kṛṣṇa, or Lord Viṣṇu, is always opulent and yet His devotees appear poverty-stricken, is a situation which appears contradictory and puzzling to a discriminating person.
</div>
<span class="link">[[Vanisource:KB 88|Krsna Book 88]]: </span><div style="display: inline;" class="text"><p style="display: inline;">As a great devotee of Kṛṣṇa, King Parīkṣit was already liberated, but for clarification he was asking various questions of Śukadeva Gosvāmī. In the previous chapter, King Parīkṣit's question was, "What is the ultimate goal of the Vedas?" And Śukadeva Gosvāmī explained the matter, giving authoritative descriptions from the disciplic succession, from Sanandana down to Nārāyaṇa Ṛṣi, Nārada, Vyāsadeva and then Śukadeva himself. The conclusion was that devotional service, or bhakti, is the ultimate goal of the Vedas. A neophyte devotee may question, "If the ultimate goal of life, or the conclusion of the Vedas, is to elevate oneself to the platform of devotional service, then why is it observed that a devotee of Lord Viṣṇu is generally not very prosperous materially, whereas a devotee of Lord Śiva is found to be very opulent?" In order to clarify this matter, Parīkṣit Mahārāja asked Śukadeva Gosvāmī, "My dear Śukadeva Gosvāmī, it is generally found that those who engage in the worship of Lord Śiva, whether in human, demoniac or demigod society, become materially very opulent, although Lord Śiva himself lives just like a poverty-stricken person. On the other hand, the devotees of Lord Viṣṇu, who is the controller of the goddess of fortune, do not appear very prosperous, and sometimes they are even found living without any material opulence at all. Lord Śiva lives underneath a tree or in the snow of the Himalayan Mountains. He does not even construct a house for himself, but still the worshipers of Lord Śiva are very rich. Kṛṣṇa, or Lord Viṣṇu, however, lives very opulently, whether in Vaikuṇṭha or in the material world, but His devotees appear poverty-stricken. Why is this so?"</p>
<p>Mahārāja Parīkṣit's question is very intelligent. The two classes of devotees, namely the devotees of Lord Śiva and the devotees of Lord Viṣṇu, are always in disagreement. Even today in India these two classes of devotees still criticize each other, and especially in South India the followers of Rāmānujācārya and the followers of Śaṅkarācārya hold occasional meetings for understanding the Vedic conclusion. Generally, the followers of Rāmānujācārya come out victorious in such meetings. So Parīkṣit Mahārāja wanted to clarify the situation by asking this question of Śukadeva Gosvāmī. That Lord Śiva lives as a poor man although his devotees appear very opulent, whereas Lord Kṛṣṇa, or Lord Viṣṇu, is always opulent and yet His devotees appear poverty-stricken, is a situation which appears contradictory and puzzling to a discriminating person.</p>
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My dear sir, her parents will come to see you, who are exactly suitable for her, just to deliver their daughter as your wife

2021-03-03T04:09:13Z

172.69.63.97: Removed from deleted category 'For'

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 3</h3>
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<div class="quote">
<div class="quote_heading">
My dear sir, her parents will come to see you, who are exactly suitable for her, just to deliver their daughter as your wife.
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<div class="quote_link">
[[Vanisource:SB 3.21.27|SB 3.21.27, Translation and Purport]]
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<div class="quote_translation">
He has a grown-up daughter whose eyes are black. She is ready for marriage, and she has good character and all good qualities. She is also searching for a good husband. My dear sir, her parents will come to see you, who are exactly suitable for her, just to deliver their daughter as your wife.
</div>
<div class="text">
The selection of a good husband for a good girl was always entrusted to the parents. Here it is clearly stated that Manu and his wife were coming to see Kardama Muni to offer their daughter because the daughter was well qualified and the parents were searching out a similarly qualified man. This is the duty of parents. Girls are never thrown into the public street to search out their husband, for when girls are grown up and are searching after a boy, they forget to consider whether the boy they select is actually suitable for them. Out of the urge of sex desire, a girl may accept anyone, but if the husband is chosen by the parents, they can consider who is to be selected and who is not. According to the Vedic system, therefore, the girl is given over to a suitable boy by the parents; she is never allowed to select her own husband independently.
</div>
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My dear King, your son is very competent. He will perform activities which would be impossible even for great kings & sages. Very soon he will complete his task & come back home. You should know that he will also spread your reputation all over the world

2021-03-03T03:58:01Z

172.69.63.97: Removed from deleted category 'Will'

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[[Category:Reputation]]
[[Category:All Over the World]]
[[Category:Bhagavatam Verses Spoken by Narada Muni - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 04 Chapter 08 - Dhruva Maharaja Leaves Home for the Forest]]
[[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 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
My dear King, your son is very competent. He will perform activities which would be impossible even for great kings and sages. Very soon he will complete his task and come back home. You should know that he will also spread your reputation all over the world.
</div>

<div class="quote_link">
[[Vanisource:SB 4.8.69|SB 4.8.69, Translation and Purport]]
</div>
<div class="quote_translation">
My dear King, your son is very competent. He will perform activities which would be impossible even for great kings and sages. Very soon he will complete his task and come back home. You should know that he will also spread your reputation all over the world.
</div>
<div class="text">
Here in this verse Nārada Muni has described Dhruva Mahārāja as prabhu. This word is applicable to the Supreme Personality of Godhead. Sometimes the spiritual master is addressed as Prabhupāda. Prabhu means "the Supreme Personality of Godhead," and pāda means "post." According to Vaiṣṇava philosophy, the spiritual master occupies the post of the Supreme Personality of Godhead, or in other words he is the bona fide representative of the Supreme Lord. Dhruva Mahārāja is also described here as prabhu because he is an ācārya of the Vaiṣṇava school. Another meaning of prabhu is "master of the senses," just like the word svāmī. Another significant word is suduṣkaram, "very difficult to perform." What was the task that Dhruva Mahārāja undertook? The most difficult task in life is to satisfy the Supreme Personality of Godhead, and Dhruva Mahārāja would be able to do that. We must remember that Dhruva Mahārāja was not fickle; he was determined to execute his service and then come back. Every devotee, therefore, should be determined that in this life he will be able to satisfy the Supreme Personality of Godhead and by that process go back home, back to Godhead. That is the perfection of the highest mission of life.
</div>
</div>
</div>

My dear mother, O daughter of Manu, a devotee who applies the science of devotional service and mystic yoga in this way can achieve the abode of the Supreme Person simply by that devotional service

2021-03-03T03:45:11Z

172.69.63.97: Removed from deleted category 'Can'

<div id="compilation">
<div id="facts">
{{terms|"My dear mother, O daughter of Manu, a devotee who applies the science of devotional service and mystic yoga in this way can achieve the abode of the Supreme Person simply by that devotional service"}}
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[[Category:Bhagavatam Verses Spoken by Lord Kapila - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 29 - Explanation of Devotional Service by Lord Kapila]]
[[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 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
My dear mother, O daughter of Manu, a devotee who applies the science of devotional service and mystic yoga in this way can achieve the abode of the Supreme Person simply by that devotional service.
</div>

<div class="quote_link">
[[Vanisource:SB 3.29.35|SB 3.29.35, Translation and Purport]]
</div>
<div class="quote_translation">
My dear mother, O daughter of Manu, a devotee who applies the science of devotional service and mystic yoga in this way can achieve the abode of the Supreme Person simply by that devotional service.
</div>
<div class="text">
<div class="purport">

Herein the Supreme Personality of Godhead Kapiladeva perfectly explains that the mystic yoga system, consisting of eight different kinds of yoga activities, has to be performed with the aim of coming to the perfectional stage of bhakti-yoga. It is not acceptable for one to be satisfied simply by practicing the sitting postures and thinking himself complete. By meditation one must attain the stage of devotional service. As previously described, a yogī is advised to meditate on the form of Lord Viṣṇu from point to point, from the ankles to the legs to the knees to the thighs to the chest to the neck, and in this way gradually up to the face and then to the ornaments. There is no question of impersonal meditation.

When, by meditation on the Supreme Personality of Godhead in all detail, one comes to the point of love of God, that is the point of bhakti-yoga, and at that point he must actually render service to the Lord out of transcendental love. Anyone who practices yoga and comes to the point of devotional service can attain the Supreme Personality of Godhead in His transcendental abode. Here it is clearly stated, puruṣaḥ puruṣaṁ vrajet: the puruṣa, the living entity, goes to the Supreme Person. The Supreme Personality of Godhead and the living entity are qualitatively one; both are defined as puruṣa. The quality of puruṣa exists both in the Supreme Godhead and in the living entity. Puruṣa means "enjoyer," and the spirit of enjoyment is present both in the living entity and in the Supreme Lord. The difference is that the quantity of enjoyment is not equal. The living entity cannot experience the same quantity of enjoyment as the Supreme Personality of Godhead. An analogy may be made with a rich man and a poor man: the propensity for enjoyment is present in both, but the poor man cannot enjoy in the same quantity as the rich man. When the poor man dovetails his desires with those of the rich man, however, and when there is cooperation between the poor man and the rich man, or between the big and the small man, then the enjoyment is shared equally. That is like bhakti-yoga. puruṣaḥ puruṣaṁ vrajet: when the living entity enters into the kingdom of God and cooperates with the Supreme Lord by giving Him enjoyment, he enjoys the same facility or the same amount of pleasure as the Supreme Personality of Godhead.

On the other hand, when the living entity wants to enjoy by imitating the Supreme Personality of Godhead, his desire is called māyā, and it puts him in the material atmosphere. A living entity who wants to enjoy on his personal account and not cooperate with the Supreme Lord is engaged in materialistic life. As soon as he dovetails his enjoyment with the Supreme Personality of Godhead, he is engaged in spiritual life. An example may be cited here: The different limbs of the body cannot enjoy life independently; they must cooperate with the whole body and supply food to the stomach. In so doing, all the different parts of the body enjoy equally in cooperation with the whole body. That is the philosophy of acintya-bhedābheda, simultaneous oneness and difference. The living entity cannot enjoy life in opposition to the Supreme Lord; he has to dovetail his activities with the Lord by practicing bhakti-yoga.

It is said herein that one can approach the Supreme Personality of Godhead by either the yoga process or the bhakti-yoga process. This indicates that factually there is no difference between yoga and bhakti-yoga because the target of both is Viṣṇu. In the modern age, however, a yoga process has been manufactured which aims at something void and impersonal. Actually, yoga means meditation on the form of Lord Viṣṇu. If the yoga practice is actually performed according to the standard direction, there is no difference between yoga and bhakti-yoga.

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

Lord Nityananda never took sannyasa. He was independent, like a brahmacari, and later he became married

2021-03-03T00:54:56Z

172.69.63.97: Removed from deleted category 'Was'

<div id="compilation">
<div id="facts">
{{terms|"Lord Nityananda never took sannyasa. He was independent, like a brahmacari, and later he became married"}}
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[[Category:Like A]]
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</div>
<div id="section">
<h2>Correspondence</h2>
</div>
<div id="sub_section">
<h3>1974 Correspondence</h3>
</div>
<div class="quote">
<div class="quote_heading">
Lord Nityananda never took sannyasa. He was independent, like a brahmacari, and later he became married.
</div>

<div class="quote_link">
[[Vanisource:740307 - Letter to Muralidhara written from Mayapur|740307 - Letter to Muralidhara written from Mayapur]]
</div>
<div class="text">
March 07, 1974

Dear Murlidar,

Please accept my blessings. I have received your letter sent to Mayapur with a list of questions regarding your painting pictures for my books. The answers are as follows.

1. Kardama Muni should look something like you have pictured Vyasadeva, with beard and top know of hair, not as you have pictured him in your drawing. Generally munis have beards.

2. a) The kinnaras and kimpurasas should look like demigods.

b) Ghosts and hobgoblins look all rights as you have them pictured.

c) There is nothing peculiar looking about Yaksas and Raksasas; they are meat eaters. Just as meat eaters in the ordinary world do not look different. You may show them eating meat, or something like that.

d) The Manus should look like kings, they should not have beards, but mustaches.

3. As far as wearing beards one class of men like Advaita Prabhu never wore clean shaven appearance but always had a beard. The other process is to be nicely clean shaven, by the barber. King PratapaRudra was a king so he should not wear a beard but mustaches.

4. Svarupa Damodara should look like a brahmacari. He should not have a beard.

5. In Panca-tattva everyone has an effulgence, but especially Lord Caitanya and Lord Nityananda

6. The Mayavadi sannyasis generally wear their dhotis up over their knees, and because Lord Caitanya took sannyasa from a Mayavadi sannyasi He is shown like that. So He is seen like this as a sannyasi.

7. Lord Nityananda never took sannyasa. He was independent, like a brahmacari, and later he became married.

8. You may depict both the sages and Yaksas on the ground in the battle with Dhruva.

9. Yes, show Dhruva's soldiers along with him.

10. Ghosts sometimes manifest a body and sometimes they do not. When they took a body it was golden.

11. Dhruva was a Vaisnava, portray him like that. There is not harm that he have a mustache, also helmet, ornaments, and pearl necklace.

12. Svayambhuva Manu is a king, portray him with mustaches.

Sarvabhauma Bhattacarya is clean shaven.

13. The picture you have enclosed of Siva Linga is approved by me and it is in the right proportion. It may be black or white according to the stone.

Feel free to write me if there are further questions so that our paintings are completely bona fide by the parampara.

Your ever well-wisher,

A.C. Bhaktivedanta Swami

ACBS/sdg
</div>
</div>
</div>

Krsna's perfect bodily features are described as follows: "My dear enemy of Kamsa, Your broad eyes, Your rising chest, Your two pillar-like arms and the thin middle portion of Your body are always enchanting to every lotus-eyed beautiful girl"

2021-03-02T22:23:04Z

172.69.63.97: Removed from deleted category 'Are'

<div id="compilation">
<div id="facts">
{{terms|"My dear enemy of Kaṁsa, Your broad eyes, Your rising chest, Your two pillar-like arms and the thin middle portion of Your body are always enchanting to every lotus-eyed beautiful girl"}}
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[[Category:The Nectar of Devotion Chapter 26 - Stimulation for Ecstatic Love]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Nectar of Devotion</h3>
</div>
<div class="quote">
<div class="quote_heading">
Such perfect bodily features of Kṛṣṇa are described as follows: "My dear enemy of Kaṁsa, Your broad eyes, Your rising chest, Your two pillar-like arms and the thin middle portion of Your body are always enchanting to every lotus-eyed beautiful girl." The ornaments on the body of Kṛṣṇa were not actually enhancing His beauty, but just the reverse—the ornaments were beautified by Kṛṣṇa.
</div>

<div class="quote_link">
[[Vanisource:NOD 26 (1970)|Nectar of Devotion, 26]]
</div>
<div class="text">
Some of the gopīs addressed Him thusly: "My dear Kṛṣṇa, because of Your adolescent age, You have just become the spiritual master of these young girls, and You are teaching them to whisper among themselves. You are teaching them to offer solemn prayers, as well as training them to cheat their husbands and to join You in the gardens at night, without caring for the instructions of their superiors. You are enthusing them by the vibration of Your enchanting flute; and, as their teacher, You are teaching them all the intricacies of loving affairs."

It is said that even when Kṛṣṇa was a boy of five He manifested such youthful energies, but learned scholars do not explain them because of the absence of suitable age. Kṛṣṇa was beautiful because every part of His body was perfectly arranged without any defect. Such perfect bodily features of Kṛṣṇa are described as follows: "My dear enemy of Kaṁsa, Your broad eyes, Your rising chest, Your two pillar-like arms and the thin middle portion of Your body are always enchanting to every lotus-eyed beautiful girl." The ornaments on the body of Kṛṣṇa were not actually enhancing His beauty, but just the reverse—the ornaments were beautified by Kṛṣṇa.

A person is called mild when he cannot even bear the touch of the most soft thing. It is described that every part of Kṛṣṇa's body was so soft that even at the touch of newly-grown leaves, the color of the touched part of His skin would change. At this kaiśora age, Kṛṣṇa's endeavors were always bent toward arranging the rāsa dance, as well as toward killing the demons in the forest of Vṛndāvana. While Kṛṣṇa was engaged in enjoyment with the boys and girls within the forest of Vṛndāvana, Kaṁsa used to send his associates to kill Him, and Kṛṣṇa would show His prowess by killing them.
</div>
</div>
</div>

Kasyapa, who is also named Tarksya, had four wives - Vinata (Suparna), Kadru, Patangi and Yamini. Patangi gave birth to many kinds of birds, and Yamini gave birth to locusts

2021-03-02T21:38:11Z

172.69.63.97: Removed from deleted category 'Has'

<div id="compilation">
<div id="facts">
{{terms|"Kasyapa, who is also named Tarksya, had four wives - Vinata (Suparna), Kadru, Patangi and Yamini. Patangi gave birth to many kinds of birds, and Yamini gave birth to locusts"}}
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</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">
Kasyapa, who is also named Tarksya, had four wives - Vinata (Suparna), Kadru, Patangi and Yamini. Patangi gave birth to many kinds of birds, and Yamini gave birth to locusts.
</div>

<div class="quote_link">
[[Vanisource:SB 6.6.21-22|SB 6.6.21-22, Translation]]
</div>
<div class="quote_translation">
Kaśyapa, who is also named Tārkṣya, had four wives—Vinatā [Suparṇā], Kadrū, Pataṅgī and Yāminī. Pataṅgī gave birth to many kinds of birds, and Yāminī gave birth to locusts. Vinatā [Suparṇā] gave birth to Garuḍa, the carrier of Lord Viṣṇu, and to Anūru, or Aruṇa, the chariot driver of the sun-god. Kadrū gave birth to different varieties of serpents.
</div>
</div>
</div>

Just like the clock pendulum, this side and that side - tock, tock, tock, tock. Similarly, we are oscillating: sometimes in the platform of enjoyment and sometimes on the platform of renouncement

2021-03-02T21:19:41Z

172.69.63.97: Removed from deleted category 'That'

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{{terms|"Just like the clock pendulum, this side and that side—tock, tock, tock, tock"|"Similarly, we are oscillating: sometimes in the platform of enjoyment and sometimes on the platform of renouncement"}}
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB611314NewYorkJuly271971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="606" link="Lecture on SB 6.1.13-14 -- New York, July 27, 1971" link_text="Lecture on SB 6.1.13-14 -- New York, July 27, 1971">
<div class="heading">Just like the clock pendulum, this side and that side—tock, tock, tock, tock. Similarly, we are oscillating: sometimes in the platform of enjoyment and sometimes on the platform of renouncement. Two things are there in this material world.
</div>

<mp3player>https://vanipedia.s3.amazonaws.com/clip/710727SB-NEW_YORK_clip.mp3</mp3player>
<span class="link">[[Vanisource:Lecture on SB 6.1.13-14 -- New York, July 27, 1971|Lecture on SB 6.1.13-14 -- New York, July 27, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">
Prabhupāda: So we have been discussing this verse for the last two days. ''Tyāgena''. Partially I have already explained ''tyāga'', renounce. There is some natural tendency also for renouncing. When one gets to the topmost of material opulence, immediately there is a tendency for renunciation. This hippie movement is like that. They have got a good qualification that they have renounced this materialistic way of life, ''tyāgena''.

The, there are two kinds of tendencies: one is ''bhoga'' and one is ''tyāga''. ''Bhoga'' means enjoyment, sense enjoyment, and ''tyāga'' means to give up this material world. But without guidance, one does not know how to renounce this material world. That is called ''tyāga''.

''Bhoga'' and ''tyāga'', two kinds of tendencies are going on in this material world. First of all they want to enjoy, and when they are frustrated in enjoyment, then there is renouncement. Again when they are tired of renouncement, again enjoyment. Just like the clock pendulum, this side and that side—tock, tock, tock, tock.

Similarly, we are oscillating: sometimes in the platform of enjoyment and sometimes on the platform of renouncement. Two things are there in this material world. The ''karmīs'', they are trying to enjoy this world, whole day and night that expressway, always trucks and cars are going on—''sohn-sohn-sohn-sohn''. ''Bhoga'', how to enjoy first class. Another, the hippies, they don't want to do anything. Both sides are there in your country, ''bhoga'' and ''tyāga''. But in neither of the paths you'll be happy, because that is not your proper position. You cannot enjoy or you cannot renounce.

Actually, the whole thing belongs to Kṛṣṇa. Nothing belongs to anyone. Whatever you have got in possession, that is Kṛṣṇa's property. ''Īśāvāsyam idaṁ sarvam'' ([[Vanisource:ISO 1|ISO 1]]). Everything. You do . . . you try to understand. The trees, the plants, the water, the land—have you produced it? Then how do you claim that it is your land, it is your country, it is your water, it is your tree? That is the wrong position. And similarly, ''tyāga'', renouncement . . . what can you renounce? What you had? What is the meaning of renouncement? You had nothing.

You came here in this world from the womb of your mother empty-handed, a child. Then you falsely claim: "This is my country, this is my home, this is my wife, this is my children, this is my property, this is my bank balance, this is my skyscraper building . . ." All these false. Because you did not brought this. You came empty-handed, and when you go, you go empty-handed. The things are there. The bank balance is there. The building is there. You cannot take anything. So what is the meaning of ''bhoga'' and ''tyāga''?

There is no meaning. Either now, neither able to enjoy, because it is not your property . . . If you want to enjoy others' property, then you'll be implicated in criminal offenses. And if you say others' property, "I renounce this bank. I renounce this Bank of America," when did it belong to you, that you are making renouncement? This is all lunacy. Then, what to do?</p>
</div>
</div>
</div>

It is useless for a demon to beat the transcendental body of the Lord with a powerful mace, for no one can surpass His prowess

2021-03-02T20:24:39Z

172.69.63.97: Removed from deleted category 'It Is'

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{{terms|"It is useless for a demon to beat the transcendental body of the Lord with a powerful mace, for no one can surpass His prowess"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 18 Purports - The Battle Between Lord Boar and the Demon Hiranyaksa]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
The example is given herein that the perfect yogī can overcome a deathblow although it is offered by the laws of nature. It is useless for a demon to beat the transcendental body of the Lord with a powerful mace, for no one can surpass His prowess.
</div>

<div class="quote_link">
[[Vanisource:SB 3.18.15|SB 3.18.15, Translation and Purport]]
</div>
<div class="quote_translation">
The Lord, however, by moving slightly aside, dodged the violent mace-blow aimed at His breast by the enemy, just as an accomplished yogī would elude death.
</div>
<div class="text">
The example is given herein that the perfect yogī can overcome a deathblow although it is offered by the laws of nature. It is useless for a demon to beat the transcendental body of the Lord with a powerful mace, for no one can surpass His prowess. Those who are advanced transcendentalists are freed from the laws of nature, and even a deathblow cannot act on them. Superficially it may be seen that a yogī is attacked by a deathblow, but by the grace of the Lord he can overcome many such attacks for the service of the Lord. As the Lord exists by His own independent prowess, by the grace of the Lord the devotees also exist for His service.
</div>
</div>
</div>

It may be remarked in this connection (ksine punye martya-lokam visanti (BG 9.21)) that even the modern so-called scientists who are going to the moon are not able to stay there, but are returning to their laboratories

2021-03-02T20:23:14Z

172.69.63.97: Removed from deleted category 'Even'

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<div id="facts">
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[[Category:Srimad-Bhagavatam, Canto 07 Chapter 15 Purports - Instructions for Civilized Human Beings]]
[[Category:Srimad Bhagavatam, Canto 07 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 7</h3>
</div>
<div class="quote">
<div class="quote_heading">
It may be remarked in this connection that even the modern so-called scientists who are going to the moon are not able to stay there, but are returning to their laboratories. Therefore, whether one goes to the moon by modern mechanical arrangements or by performing pious activities, one must return to earth. That is clearly stated in this verse and explained in Bhagavad-gītā.
</div>

<div class="quote_link">
[[Vanisource:SB 7.15.50-51|SB 7.15.50-51, Translation and Purport]]
</div>
<div class="quote_translation">
My dear King Yudhiṣṭhira, when oblations of ghee and food grains like barley and sesame are offered in sacrifice, they turn into celestial smoke, which carries one to successively higher planetary systems like the kingdoms of Dhumā, Rātri, Kṛṣṇapakṣa, Dakṣiṇam and ultimately the moon. Then, however, the performers of sacrifice descend again to earth to become herbs, creepers, vegetables and food grains. These are eaten by different living entities and turned to semen, which is injected into female bodies. Thus one takes birth again and again.
</div>
<div class="text">
This is explained in Bhagavad-gītā ([[Vanisource:BG 9.21 (1972)|BG 9.21]]):

<div class="quote_verse">
:te taṁ bhuktvā svarga-lokaṁ viśālaṁ
:kṣīṇe puṇye martya-lokaṁ viśanti
:evaṁ trayī-dharmam anuprapannā
:gatāgataṁ kāma-kāmā labhante
</div>

"When those who follow the pravṛtti-mārga have enjoyed heavenly sense pleasure, they return to this mortal planet again. Thus, through the Vedic principles, they achieve only flickering happiness." Following the pravṛtti-mārga, the living entity who desires to be promoted to the higher planetary systems performs sacrifices regularly, and how he goes up and comes down again is described here in Śrīmad-Bhāgavatam, as well as in Bhagavad-gītā. It is also said, traiguṇya-viṣayā vedāḥ: "The Vedas deal mainly with the three modes of material nature." The Vedas, especially three Vedas, namely Sāma, Yajur and Ṛk, vividly describe this process of ascending to the higher planets and returning. But Kṛṣṇa advises Arjuna, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna: one has to transcend these three modes of material nature, and then one will be released from the cycle of birth and death. Otherwise, although one may be promoted to a higher planetary system such as Candraloka, one must again come down (kṣīṇe puṇye martya-lokaṁ viśanti ([[Vanisource:BG 9.21 (1972)|BG 9.21]])). After one's enjoyment due to pious activities is finished, one must return to this planet in rainfall and first take birth as a plant or creeper, which is eaten by various animals, including human beings, and turned to semen. This semen is injected into the female body, and thus the living entity takes birth. Those who return to earth in this way take birth especially in higher families like those of brāhmaṇas.

It may be remarked in this connection that even the modern so-called scientists who are going to the moon are not able to stay there, but are returning to their laboratories. Therefore, whether one goes to the moon by modern mechanical arrangements or by performing pious activities, one must return to earth. That is clearly stated in this verse and explained in Bhagavad-gītā. Even if one goes to the higher planetary systems (yānti deva-vratā devān ([[Vanisource:BG 9.25 (1972)|BG 9.25]])), one's place there is not secure; one must return to martya-loka. Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna: ([[Vanisource:BG 8.16 (1972)|BG 8.16]]) aside from the moon, even if one goes to Brahmaloka, one must return. Yaṁ prāpya na nivartante tad dhāma paramaṁ mama: but if one goes back home, back to Godhead, he need not return to this material world.
</div>
</div>
</div>

In this way, when all sinful activities are vanquished by the grace of the Supreme Personality of Godhead, one gradually vanquishes all kinds of impediments on the path of devotional service, as well as the ignorance resulting from these impediments

2021-03-02T17:37:41Z

172.69.63.97: Removed from deleted category 'From'

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<div id="facts">
{{terms|"In this way, when all sinful activities are vanquished by the grace of the Supreme Personality of Godhead, one gradually vanquishes all kinds of impediments on the path of devotional service, as well as the ignorance resulting from these impediments"}}
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[[Category:Result]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 24 - The Sixty-One Explanations of the Atmarama Verse]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
In this way, when all sinful activities are vanquished by the grace of the Supreme Personality of Godhead, one gradually vanquishes all kinds of impediments on the path of devotional service, as well as the ignorance resulting from these impediments. After this, one totally manifests his original love of Godhead through devotional service in nine different ways—hearing, chanting and so forth.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 24.62|CC Madhya 24.62, Translation]]
</div>
<div class="quote_translation">
In this way, when all sinful activities are vanquished by the grace of the Supreme Personality of Godhead, one gradually vanquishes all kinds of impediments on the path of devotional service, as well as the ignorance resulting from these impediments. After this, one totally manifests his original love of Godhead through devotional service in nine different ways—hearing, chanting and so forth.
</div>
</div>
</div>

In this way one will get the chance to purify his heart and develop this ecstatic pure love for Krsna

2021-03-02T17:34:44Z

172.69.63.97: Removed from deleted category 'Get'

<div id="compilation">
<div id="facts">
{{terms|"In this way one will get the chance to purify his heart and develop this ecstatic pure love for Kṛṣṇa"}}
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[[Category:Develop]]
[[Category:Ecstatic Love for Krsna]]
[[Category:The Nectar of Devotion Chapter 17 - Ecstatic Love]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Nectar of Devotion</h3>
</div>
<div class="quote">
<div class="quote_heading">
These are practical examples of how one can develop to the stage of ecstatic love simply by the association of pure devotees. It is essential, therefore, that one constantly associate with pure devotees who are engaged morning and evening in chanting the Hare Kṛṣṇa mantra. In this way one will get the chance to purify his heart and develop this ecstatic pure love for Kṛṣṇa.
</div>

<div class="quote_link">
[[Vanisource:NOD 17 (1970)|Nectar of Devotion, 17]]
</div>
<div class="text">
An example of rising to the stage of ecstatic love by executing the regulative principles of devotional service is given in the life story of Nārada, which is described to Vyāsadeva in the Śrīmad-Bhāgavatam. Nārada tells there of his previous life and how he developed to the stage of ecstatic love. He was engaged in the service of great devotees and used to hear their talks and songs. Because he had the opportunity to hear these pastimes and songs of Kṛṣṇa from the mouths of pure devotees, he became very attracted within his heart. Because he had become so eager to hear these topics, he gradually developed within himself an ecstatic love for Kṛṣṇa. This ecstatic love is prior to the pure love of Kṛṣṇa, because in the next verse Nārada confirms that by the gradual process of hearing from the great sages he developed love of Godhead. In that connection, Nārada continues to say in the [[Vanisource:SB 1.5.28|First Canto, 5th Chapter, 28th verse]], of the Bhāgavatam: "First I passed my days in the association of the great sages during the rainy autumn season. Every morning and evening I heard them while they were singing and chanting the Hare Kṛṣṇa mantra, and thus gradually my heart became purified. As soon as I heard them with great attention, the influence of the modes of material ignorance and passion disappeared, and I became firmly fixed in devotional service to the Lord."

These are practical examples of how one can develop to the stage of ecstatic love simply by the association of pure devotees. It is essential, therefore, that one constantly associate with pure devotees who are engaged morning and evening in chanting the Hare Kṛṣṇa mantra. In this way one will get the chance to purify his heart and develop this ecstatic pure love for Kṛṣṇa.

This statement is also confirmed in the [[Vanisource:SB 3.25.25|Third Canto, 25th Chapter, 22nd verse]], of the Śrīmad-Bhāgavatam, where Lord Kapila says, "My dear Mother, when a person is actually in association with pure devotees, the sublime potency of My devotional service can be experienced." In other words, when a pure devotee speaks, his words act upon the hearts of the audience. What is the secret of hearing and chanting? A professional speaker cannot impress transcendental ecstasy within the hearts of the listeners. However, when a realized soul who is engaged in the service of the Lord is speaking, he has the potency to inject spiritual life within the audience. One should, therefore, seek the association of such pure unalloyed devotees, and by such association and service a neophyte devotee will certainly develop attachment, love and devotion for the Supreme Personality of Godhead.

In the Padma Purāṇa there is the story of a neophyte devotee who, in order to raise himself to the ecstatic platform, danced all night to invoke the Lord's grace upon him.

Sometimes, however, it is found that without undergoing any devotional process, one all of a sudden develops devotion for Lord Kṛṣṇa. This sudden development of the devotional attitude in a person must be understood as a special mercy of Kṛṣṇa or of His devotee. This apparently accidental development of ecstatic feelings through the causeless mercy of Kṛṣṇa can be divided into three groups: simply by speaking, simply by glancing and simply by good wishes.
</div>
</div>
</div>

Instead of being absorbed in so-called material lordship, one engages in Krsna consciousness; that is control of consciousness. The yoga process necessitates controlling the senses. Yoga indriya-samyamah

2021-03-02T17:33:42Z

172.69.63.97: Removed from deleted category 'That'

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{{terms|"Instead of being absorbed in so-called material lordship, one engages in Kṛṣṇa consciousness; that is control of consciousness. The yoga process necessitates controlling the senses. Yoga indriya-saṁyamaḥ"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 27 Purports - Understanding Material Nature]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
As soon as one engages in such serious devotional service of the Lord, naturally the propensity to falsely claim lordship over material nature disappears. That detachment is called vairāgya. Instead of being absorbed in so-called material lordship, one engages in Kṛṣṇa consciousness; that is control of consciousness. The yoga process necessitates controlling the senses. Yoga indriya-saṁyamaḥ.
</div>

<div class="quote_link">
[[Vanisource:SB 3.27.5|SB 3.27.5, Translation and Purport]]
</div>
<div class="quote_translation">
It is the duty of every conditioned soul to engage his polluted consciousness, which is now attached to material enjoyment, in very serious devotional service with detachment. Thus his mind and consciousness will be under full control.
</div>
<div class="text">
<div class="purport">

The process of liberation is very nicely explained in this verse. The cause of one's becoming conditioned by material nature is his thinking himself the enjoyer, the proprietor or the friend of all living entities. This false thinking is a result of contemplation on sense enjoyment. When one thinks that he is the best friend to his countrymen, to society or to humanity and he engages in various nationalistic, philanthropic and altruistic activities, all that is just so much concentration on sense gratification. The so-called national leader or humanist does not serve everyone; he serves his senses only. That is a fact. But the conditioned soul cannot understand this because he is bewildered by the spell of material nature. It is therefore recommended in this verse that one engage very seriously in the devotional service of the Lord. This means that one should not think that he is the proprietor, benefactor, friend or enjoyer. He should always be cognizant that the real enjoyer is Kṛṣṇa, the Supreme Personality of Godhead; that is the basic principle of bhakti-yoga. One must be firmly convinced of these three principles: one should always think that Kṛṣṇa is the proprietor, Kṛṣṇa is the enjoyer and Kṛṣṇa is the friend. Not only should he understand these principles himself, but he should try to convince others and propagate Kṛṣṇa consciousness.

As soon as one engages in such serious devotional service of the Lord, naturally the propensity to falsely claim lordship over material nature disappears. That detachment is called vairāgya. Instead of being absorbed in so-called material lordship, one engages in Kṛṣṇa consciousness; that is control of consciousness. The yoga process necessitates controlling the senses. Yoga indriya-saṁyamaḥ. Since the senses are always active, their activities should be engaged in devotional service—one cannot stop their activities. If one wants to artificially stop the activities of the senses, his attempt will be a failure. Even the great yogī Viśvāmitra, who was trying to control his senses by the yoga process, fell victim to the beauty of Menakā. There are many such instances. Unless one's mind and consciousness are fully engaged in devotional service, there is always the opportunity for the mind to become occupied with desires for sense gratification.

One particular point mentioned in this verse is very significant. It is said here, prasaktam asatāṁ pathi: the mind is always attracted by asat, the temporary, material existence. Because we have been associated with material nature since time immemorial, we have become accustomed to our attachment to this temporary material nature. The mind has to be fixed at the eternal lotus feet of the Supreme Lord. Sa vai manaḥ kṛṣṇa-padāravindayoḥ ([[Vanisource:SB 9.4.18-20|SB 9.4.18]]). One has to fix the mind at the lotus feet of Kṛṣṇa; then everything will be very nice. Thus the seriousness of bhakti-yoga is stressed in this verse.

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

In this material world it is to be understood that we are always living in a contaminated state. We therefore have to purify the duration of our lives, our possession of wealth and our self

2021-03-02T17:06:09Z

172.69.63.97: Removed from deleted category 'It Is'

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{{terms|"In this material world it is to be understood that we are always living in a contaminated state. We therefore have to purify the duration of our lives, our possession of wealth and our self"}}
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[[Category:Krsna Book Chapter 05 - The Meeting of Nanda and Vasudeva]]
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</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
In this material world it is to be understood that we are always living in a contaminated state. We therefore have to purify the duration of our lives, our possession of wealth and our self. We can purify our duration of life by taking daily bath and cleansing the body inside and outside and accepting the ten kinds of purificatory processes.
</div>

<div class="quote_link">
[[Vanisource:KB 5|Krsna Book, 5]]
</div>
<div class="text">
Although Kṛṣṇa was the real son of Vasudeva and Devakī, because of Kaṁsa’s atrocious activities Vasudeva could not enjoy the birth ceremony of his son. But Nanda Mahārāja, the foster father, celebrated the birth ceremony of Kṛṣṇa very joyfully. The next day, it was declared that a male child had been born to Yaśodā. According to Vedic custom, Nanda Mahārāja called for learned astrologers and brāhmaṇas to perform the birth ceremony. After the birth of a child, the astrologers calculate the moment of the birth and make a horoscope of the child’s future life. Another ceremony takes place after the birth of the child: the family members take baths, cleanse themselves and decorate themselves with ornaments and nice garments; then they come before the child and the astrologer to hear of the future life of the child. Nanda Mahārāja and other members of the family dressed and sat down in front of the birthplace. All the brāhmaṇas who were assembled there on this occasion chanted auspicious mantras, according to the rituals, while the astrologers performed the birth ceremony. All the demigods are also worshiped on this occasion, as well as the forefathers of the family. Nanda Mahārāja distributed to the brāhmaṇas 200,000 cows, which were well decorated with cloth and ornaments. He gave the brāhmaṇas not only cows in charity but also hills of grain decorated with ornaments and golden-bordered cloth.

In the material world we possess riches and wealth in many ways, but sometimes not in very honest and pious ways, because that is the nature of accumulating wealth. According to Vedic injunction, therefore, one should purify such wealth by giving cows and gold in charity to the brāhmaṇas. A newborn child is also purified by gifts of grain in charity to the brāhmaṇas. In this material world it is to be understood that we are always living in a contaminated state. We therefore have to purify the duration of our lives, our possession of wealth and our self. We can purify our duration of life by taking daily bath and cleansing the body inside and outside and accepting the ten kinds of purificatory processes. By austerities, by worship of the Lord, and by distribution of charity we can purify the possession of wealth. We can purify our self by studying the Vedas in order to understand the Absolute Truth and achieve self-realization. It is therefore stated in the Vedic literature that by birth everyone is born a śūdra, that by accepting the purificatory process one becomes twice-born, that by studying the Vedas one becomes a vipra, which is the preliminary qualification for becoming a brāhmaṇa, and that when one perfectly understands the Absolute Truth he is called a brāhmaṇa. And when the brāhmaṇa reaches further perfection, he becomes a Vaiṣṇava, or a devotee.

In that ceremony, all the assembled brāhmaṇas began to chant different kinds of Vedic mantras to invoke all good fortune for the child. There are different kinds of chanting, known as sūta, māgadha, vandīja and virudāvalī. Along with this chanting of mantras and songs, bugles and kettledrums are sounded outside the house. On this occasion, the joyous vibrations could be heard in all the pasturing grounds and all the houses. Within and outside of the houses there were varieties of artistic paintings, done with rice pulp, and scented water was sprinkled everywhere, even on the roads and streets. Ceilings and roofs were decorated with different kinds of flags, festoons and green leaves. The gates were made of green leaves and flowers. All the cows, bulls and calves were smeared with a mixture of oil and turmeric and painted with minerals like red oxide, yellow clay and manganese. They wore garlands of peacock feathers and were covered with nice colored cloths and gold necklaces.

When all the ecstatic cowherd men heard that Nanda Mahārāja, the father of Kṛṣṇa, was celebrating the birth ceremony of his son, they became spontaneously joyful. They dressed themselves with very costly garments and ornamented their bodies with different kinds of earrings and necklaces and wore great turbans on their heads. After dressing themselves in this gorgeous way, they took various kinds of presentations and thus approached the house of Nanda Mahārāja.

As soon as they heard that mother Yaśodā had given birth to a child, all the cowherd women became overwhelmed with joy, and they also dressed themselves with various kinds of costly garments and ornaments and smeared scented cosmetics on their bodies.
</div>
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In this way, by and by, Sri Caitanya Mahaprabhu reduced the duration to five days. Thus for five days He regularly accepted the Bhattacarya's invitation to lunch

2021-03-02T17:01:54Z

172.69.63.97: Removed from deleted category 'Thus'

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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
In this way, by and by, Śrī Caitanya Mahāprabhu reduced the duration to five days. Thus for five days He regularly accepted the Bhaṭṭācārya’s invitation to lunch.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 15.192|CC Madhya 15.192, Translation]]
</div>
<div class="quote_translation">
In this way, by and by, Śrī Caitanya Mahāprabhu reduced the duration to five days. Thus for five days He regularly accepted the Bhaṭṭācārya’s invitation to lunch.
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In this material world of conditional life, the fragmental portion of the Supreme Lord, the individual soul, is struggling due to his contaminated mind and consciousness

2021-03-02T16:46:59Z

172.69.63.97: Removed from deleted category 'His'

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[[Category:Individual Souls]]
[[Category:Struggle]]
[[Category:Due To]]
[[Category:Contamination]]
[[Category:Mind]]
[[Category:Contaminated Consciousness]]
[[Category:Srimad-Bhagavatam, Canto 04 Chapter 28 Purports - Puranjana Becomes a Woman in the Next Life]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB42820_0" class="quote" parent="SB_Canto_4" book="SB" index="1189" link="SB 4.28.20" link_text="SB 4.28.20">
<div class="heading">In this material world of conditional life, the fragmental portion of the Supreme Lord, the individual soul, is struggling due to his contaminated mind and consciousness. As part and parcel of the Supreme Lord, a living entity is supposed to think of Kṛṣṇa, but here we see that King Purañjana (the living entity) is thinking of a woman. Such mental absorption with some sense object brings about the living entity's struggle for existence in this material world.
</div>
<span class="link">[[Vanisource:SB 4.28.20|SB 4.28.20, Translation and Purport]]:
</span><div style="display: inline;" class="trans text"><p style="display: inline;">King Purañjana continued thinking how, when he was in a state of bewilderment, his wife would give him good counsel and how she would become aggrieved when he was away from home. Although she was the mother of so many sons and heroes, the King still feared that she would not be able to maintain the responsibility of household affairs.</p>
</div>
<div class="purport text"><p>At the time of death King Purañjana was thinking of his wife, and this is called polluted consciousness. As Lord Kṛṣṇa explains in Bhagavad-gītā (15.7):</p>
:mamaivāṁśo jīva-loke
:jīva-bhūtaḥ sanātanaḥ
:manaḥ-ṣaṣṭhānīndriyāṇi
:prakṛti-sthāni karṣati
<p>"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."</p>
<p>The living entity is, after all, part and parcel of the Supreme Spirit, Kṛṣṇa. In other words, Kṛṣṇa's constitutional position and the living entity's constitutional position are the same qualitatively. The only difference is that the living entity is eternally an atomic particle of the Supreme Spirit. Mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ ([[Vanisource:BG 15.7 (1972)|BG 15.7]]). In this material world of conditional life, the fragmental portion of the Supreme Lord, the individual soul, is struggling due to his contaminated mind and consciousness. As part and parcel of the Supreme Lord, a living entity is supposed to think of Kṛṣṇa, but here we see that King Purañjana (the living entity) is thinking of a woman. Such mental absorption with some sense object brings about the living entity's struggle for existence in this material world. Since King Purañjana is thinking of his wife, his struggle for existence in the material world will not be ended by death. As revealed in the following verses, King Purañjana had to accept the body of a woman in his next life due to his being overly absorbed in thoughts of his wife. Thus mental absorption in social, political, pseudoreligious, national and communal consciousness is cause for bondage. During one's lifetime one has to change his activities in order to attain release from bondage. This is confirmed in Bhagavad-gītā (3.9). Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ. If we do not change our consciousness in this life, whatever we do in the name of social, political, religious or communal and national welfare will be the cause of our bondage. This means we have to continue in material, conditional life. As explained in Bhagavad-gītā (15.7), manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati. When the mind and senses are engaged in material activities, one has to continue his material existence and struggle to attain happiness. In each and every life one is engaged in the struggle to become happy. Actually no one in this material world is happy, but the struggle gives a false sense of happiness. A person must work very hard, and when he attains the result of his hard work, he thinks himself happy. In the material world people do not know what real happiness is. Sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam ([[Vanisource:BG 6.20-23 (1972)|BG 6.21]]). Real happiness must be appreciated by one's transcendental senses. Unless one is purified, the transcendental senses are not manifest; therefore to purify the senses one must take to Kṛṣṇa consciousness and engage the senses in the service of the Lord. Then there will be real happiness and liberation.</p>
<p>It is stated in Bhagavad-gītā (15.8):</p>
:śarīraṁ yad avāpnoti
:yac cāpy utkrāmatīśvaraḥ
:gṛhītvaitāni saṁyāti
:vāyur gandhān ivāśayāt
<p>"The living entity in the material world carries his different conceptions of life from one body to another, as the air carries aromas." If the wind passes over a garden of roses, it will carry the aroma of roses, and if it passes over a filthy place, it will carry the stench of obnoxious things. Similarly, King Purañjana, the living entity, now passes the air of his life over his wife, a woman; therefore he has to accept the body of a woman in his next life.</p>
</div>
</div>
</div>

By the order of the Supreme Personality of Godhead there are mahatmas even amongst the birds, even amongst the beasts, even amongst the lower than animals

2021-03-02T15:02:14Z

172.69.63.97: Removed from deleted category 'Even'

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{{terms|"By the order of the Supreme Personality of Godhead there are mahatmas even amongst the birds, even amongst the beasts, even amongst the lower than animals"}}
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[[Category:The Order of the Supreme Personality of Godhead]]
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[[Category:Mahatma - Devotees of God]]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB553VrndavanaOctober251976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="535" link="Lecture on SB 5.5.3 -- Vrndavana, October 25, 1976" link_text="Lecture on SB 5.5.3 -- Vrndavana, October 25, 1976">
<div class="heading">By the order of the Supreme Personality of Godhead there are mahātmās even amongst the birds, even amongst the beasts, even amongst the lower than animals. Because this Kṛṣṇa consciousness movement is going on in different places, in different circumstances. That is God's desire.
</div>
<span class="link">[[Vanisource:Lecture on SB 5.5.3 -- Vrndavana, October 25, 1976|Lecture on SB 5.5.3 -- Vrndavana, October 25, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So here it is description is given that we are recommended to make association with mahat-sevā just to get liberation. Mahat-sevā. And who is mahātmā? That is being described. In the first... Mahāntas te. They are mahātmā. What is the symptom? In the śāstra we'll find not by one symptom, that one has got saffron cloth or big beard, then he is mahātmā. No. There are other symptoms. Just like brāhmaṇa. In the Kali-yuga brāhmaṇa means one two-paisa thread, that's all. But that is not brāhmaṇa. Brāhmaṇa means śamo damo titikṣva. These are the symptoms. Similarly, mahātmā does not mean a dress. But people have taken advantage of this dress, veśopajivibhiḥ (?). In India still, although poverty-stricken, if a person, simply by dressing in saffron cloth goes to a village, he has no problem. Everyone will call him, invite him, give him shelter, give him food. Still, (Hindi: "Sir, come here. Take prasada.") Everyone will ask. Poor people have taken advantage of it. Without any education, without any..., they take it for solving economic problems. Here also in Vṛndāvana you'll find so many people have come here because there are many chatras. You can get free capati, dahl. You'll find in the morning so many wretched class. They have come to Vṛndāvana just for this bread and dahl. And they collect and they exchange. They purchase bidi.</p>
<p>So everything, in Kali-yuga, everything is being misused. But śāstra has given us direction who is brāhmaṇa, who is mahātmā. So here one type of mahātmā is given: mahāntas te sama-cittāḥ. They are equal. Brahma-bhūtaḥ prasannātmā ([[Vanisource:BG 18.54 (1972)|BG 18.54]]). Samaḥ sarveṣu bhūteṣu. That is mahātmā. He has realized, Brahman realized, so he has no discrimination, either man to man or man to animal. Even a...</p>
:vidyā-vinaya-sampanne
:brāhmaṇe gave hastini
:śuni caiva śvapāke ca
:paṇḍitāḥ sama-darśinaḥ
:([[Vanisource:BG 5.18 (1972)|BG 5.18]])
<p>Paṇḍita does not mean one who has got degree. Paṇḍita means sama-cittāḥ. That is sama-cittāḥ. Cāṇakya Paṇḍita has also said that,</p>
:mātṛ-vat para-dāreṣu
:para-dravyeṣu loṣṭra-vat
:ātma-vat sarva-bhūteṣu
:yaḥ paśyati sa paṇḍitaḥ
<p>He is paṇḍita. Otherwise a rascal. Mātṛ-vat para-dāreṣu. As soon as you see one woman except your married wife, you immediately address her "mother." This is paṇḍita. This is paṇḍita. Not that talking phish-phish with other's woman. He's a rascal. So mātṛ-vat para-dāreṣu para-dravyeṣu loṣṭra-vat: not to touch other's property. Garbage nobody touches. But people are so unfortunate. I have seen in Hong Kong, they are picking out some food frome the garbage like dogs. I have seen. Somebody throws away some foodstuff and that is collecting. People are so unfortunate. So garbage nobody touches. But in Kali-yuga one has to pick out some papers, some pieces of cloth, to make some business in the garbage. Garbage is untouchable, but in the Kali-yuga the people are so unfortunate that they pick out from garbage also something valuable.</p>
<p>So anyway, mahāntas, these are the symptoms. Sama-cittāḥ: they have no such thing, "Oh, here is Hindu, here is Muslim, here is rich man, here is poor man." No. He's kind to everyone. That is godly qualification. Kṛṣṇa says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ ([[Vanisource:BG 9.32 (1972)|BG 9.32]]). Sama-cittāḥ. This is explanation. Anyone who takes shelter of Kṛṣṇa's lotus feet, he is te 'pi yānti parāṁ gatim. He's eligible to go back home, back to Godhead. So Kṛṣṇa gives this liberty, open to everyone. Now who will act it? Who will induce people, even though he's born in low-grade family... Māṁ hi pārtha..., ye 'pi syuḥ pāpa-yoni. Pāpa-yoni means one who is born in pāpa-yoni, in low-grade family. They say caṇḍāla yavana mleccha in the, there... But Kṛṣṇa is giving liberty to everyone. Ye 'pi syuḥ pāpa-yonayaḥ. Ye 'nye ca pāpa, Śukadeva Gosvāmī said. Then who will do it? You are a big sādhu, very learned sādhu, and if you sit down, "No, no. I shall not go out of India. As soon as I cross the sea, immediately I'll become fallen." Then who will do this business? Kṛṣṇa wants that te 'pi yānti parāṁ gatim, ye 'pi syuḥ pāpa-yonayaḥ. Then who will deliver these pāpa-yoni? If "I am a big sannyāsī and big devotee, I do not go out side Vṛndāvana, I do not go outside India. I am jagat-guru..." "Have you seen jagat?" "No. I'm self-made jagat-guru." This is going on. Cheating. This cheating is going on. What is mahātmā they do not know; still, they are posing themselves mahātmā. Mahātmāji he (Hindi).</p>
<p>So they are not mahātmā. Mahat, the first qualification is sama-cittāḥ. Everyone must be delivered. Not "I am... I am undergoing severe austerities. I shall become brahmalina and my business is finished." No. Others should be. That is sama-cittāḥ. Others. Just as Prahlāda Mahārāja said, "I do not wish to go alone to Vaikuṇṭha unless I take all these rascals with me." That is Vaiṣṇava. Māya sukhāya bharam udvahato vimūḍhān ([[Vanisource:SB 7.9.43|SB 7.9.43]]). "These vimūḍhān who are so much entangled in this material world and trying to adjust things for peace and happiness, unnecessarily they do not know. So I want to take them." That is Vaiṣṇava. "Alone I don't want to go." Just like Nārada Muni. Nārada Muni is traveling all over the universe. He's going to hell, heaven, everywhere, and trying to make disciples who can become Kṛṣṇa's devotee. He does not stay anywhere for more than three minutes, like that. He's traveling always. This is sama-cittāḥ: always going everywhere: "You become devotee, you become Kṛṣṇa conscious so that your life will be successful." Preaching, that is wanted. Sama-cittāḥ. As soon as there is some facility, one should approach the fallen souls. People are suffering. Mandāḥ sumanda-matayo manda-bhāgyā ([[Vanisource:SB 1.1.10|SB 1.1.10]]). They are so unfortunate, they are suffering in this material world. Give them the information at least that "Why you are suffering? You take to Kṛṣṇa consciousness and be happy." That is wanted. That is sama-cittāḥ.</p>
<p>Prasannātmā. Praśāntā. Prakistho rūpeṇa santaḥ. Preaching is not very, I mean to say, pleasant. They have to meet so many difficulties. Still they are peaceful, not disturbed. Praśāntā. Not that... Just like Nityānanda Prabhu went to preach amongst Jagāi-Mādhāi. And Jagāi-Mādhāi injured. "Why, You rascal, You have come here to disturb us?" And threw the piece of earthen pot, and Nityānanda Prabhu was injured. Still praśāntā. This is sādhu. Yes. "My dear Jagāi-Mādhāi, you have injured Me. It doesn't matter. Chant Hare Kṛṣṇa please." This is praśāntā. He's not disturbed: "Oh, you have injured Me. I shall go to the police." No. Peaceful. "All right, never mind. You do not know how to behave; you have injured Me. It doesn't matter. Please chant." When Lord Caitanya Mahāprabhu heard it, He immediately came, and He was so angry, that "I shall kill these two men immediately. Bring My cakra." Nityānanda Prabhu said, "My Lord, You have promised not to take weapon in this incarnation, so kindly be merciful upon them." "No! They have insulted Vaiṣṇava!" This is another example. Caitanya Mahāprabhu is teaching this humbleness: tṛṇād api sunīcena taror api sahiṣṇunā. But when Nityānanda Prabhu was injured, did He stop punishing them? No. At that time He became fire: "I shall kill them!" Tṛṇād api sunīcena does not mean that if a Vaiṣṇava is insulted or Viṣṇu is defamed, you remain silent, "I am tṛṇād api sunīcena." No. At that time you should become fire. That is the teaching of Śrī Caitanya Mahāprabhu. Just like Hanumānjī, he's Vaiṣṇava. But when there was need for the service of Lord Rāmacandra, he set fire in the Lanka. So when there is viṣṇu-vaiṣṇava-ninda, defamation, you should not remain tṛṇād api sunīcena. You should take steps. This is the instruction. Anyway, Vaiṣṇava is never angry, but that does not mean that you tolerate insult to Viṣṇu and Vaiṣṇava. No.</p>
<p>So praśāntā. Praśāntā vimanyavaḥ. Without any anger. Vimanyavaḥ. Suhṛdaḥ. These are the examples. Just see. Suhṛdaḥ. Su-hṛda means one who is actually wanting your welfare. That is called suhṛt. Just like father, mother. In spite of so many faults on the part of the son, still they are willing always, "How my sons will be happy." These are the examples of suhṛdaḥ. He's not ordinary friend. Ordinary friend, that is reciprocation: "If you do me, then I shall do to you. Otherwise not." But suhṛdaḥ means the other side does not do anything benefit, but one side is always willing. That is called suhṛdaḥ. Similarly, a mahātmā, he is not well received. He is criticized, insulted, sometimes injured. Still, he wants Just like Lord Jesus Christ. He was so badly treated and still he was thinking, "Father, they do not know what they are doing. Please excuse." This is suhṛdaḥ. He is praying to God This is sādhu, mahātmā. Suhṛdaḥ praśāntā. Not that... In India there are examples like Haridasa Ṭhākura, Prahlāda Mahārāja. And the Western countries also, Lord Jesus Christ, he is śaktyāveśa-avatāra, God's son. And he tolerated so much. These are the examples of mahātmā. Don't misunderstand that we are preaching that mahātmās are only in India. No. By the order of the Supreme Personality of Godhead there are mahātmās even amongst the birds, even amongst the beasts, even amongst the lower than animals. Because this Kṛṣṇa consciousness movement is going on in different places, in different circumstances. That is God's desire. Yadā yadā hi dharmasya glānir bhavati bhārata tadātmānaṁ sṛjāmy aham ([[Vanisource:BG 4.7 (1972)|BG 4.7]]). So Kṛṣṇa wants this. Just like in your country there is welfare activities by the government. The welfare department is seeing that nobody is unhappy for want of money. Similarly, mahātmās, they are also in the welfare department of Kṛṣṇa. They are sent to different countries, different places, different species of life, so that the living entity may take advantage of Kṛṣṇa consciousness.</p>
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Because by chanting the holy name of the Lord one can be freed from all kinds of sinful reactions, it should not be taken that one may continue to act sinfully and after that chant Hare Krsna to neutralize his sins

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172.69.63.97: Removed from deleted category 'By'

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{{terms|"Because by chanting the holy name of the Lord one can be freed from all kinds of sinful reactions, it should not be taken that one may continue to act sinfully and after that chant Hare Kṛṣṇa to neutralize his sins"}}
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[[Category:The Nectar of Devotion Chapter 08 - Offenses to Be Avoided]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Nectar of Devotion</h3>
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<div class="quote">
<div class="quote_heading">
Because by chanting the holy name of the Lord one can be freed from all kinds of sinful reactions, it should not be taken that one may continue to act sinfully and after that chant Hare Kṛṣṇa to neutralize his sins. Such a dangerous mentality is very offensive and should be avoided.) 8) To consider the chanting of Hare Kṛṣṇa as one of the auspicious ritualistic activities which are offered in the Vedas as fruitive activities (karma-kāṇḍa).
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<div class="quote_link">
[[Vanisource:NOD 8 (1970)|Nectar of Devotion, 8]]
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<div class="text">
Other rules are that one should not offer foodstuff which is cooked by a non-Vaiṣṇava. One should not worship the Deity before a nondevotee. One should not engage himself in the worship of the Lord while seeing a nondevotee. One should begin the worship of the demigod Gaṇapati, who drives away all impediments in the execution of devotional service. In the Brahma-saṁhitā it is stated that Gaṇapati worships the lotus feet of Lord Nṛsiṁhadeva, and in that way he has become auspicious for the devotees in clearing out all impediments. Therefore, all devotees should worship Gaṇapati. The Deities should not be bathed in water which has been touched by the nails or fingers. When a devotee is perspiring, he should not engage himself in worshiping the Deity. Similarly, there are many other prohibitions, such as one should not cross or step over the flowers offered to the Deities, nor should one take a vow in the name of God. These are all different kinds of offenses in the matter of executing devotional service, and one should be careful to avoid them.

In the Padma Purāṇa it is stated that even a person whose life is completely sinful will be completely protected by the Lord if he simply surrenders unto Him. So it is accepted that one who surrenders unto the Supreme Personality of Godhead becomes freed from all sinful reactions.

And even when a person becomes an offender unto the Supreme Personality of Godhead Himself, he can still be delivered simply by taking shelter of the holy names of the Lord: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. In other words, the chanting of Hare Kṛṣṇa is beneficial for eradicating all sins; but if one becomes an offender to the holy names of the Lord, then he has no chance of being delivered.

The offenses against the chanting of the holy name are as follows: 1) To blaspheme the devotees who have dedicated their lives for propagating the holy name of the Lord. 2) To consider the names of demigods like Lord Śiva or Lord Brahmā to be equal to, or independent of, the name of Lord Viṣṇu. (Sometimes the atheistic class of men take it that any demigod is as good as the Supreme Personality of Godhead, Viṣṇu. But one who is a devotee knows that no demigod, however great he may be, is independently as good as the Supreme Personality of Godhead. Therefore if someone thinks that he can chant Kālī, Kālī! or Durgā, Durgā! and it is the same as Hare Kṛṣṇa, that is the greatest offense.) 3) To disobey the orders of the spiritual master. 4) To blaspheme the Vedic literature or literature in pursuance of the Vedic version. 5) To consider the glories of chanting Hare Kṛṣṇa as imagination. 6) To give some interpretation on the holy name of the Lord. 7) To commit sinful activities on the strength of the holy name of the Lord. (Because by chanting the holy name of the Lord one can be freed from all kinds of sinful reactions, it should not be taken that one may continue to act sinfully and after that chant Hare Kṛṣṇa to neutralize his sins. Such a dangerous mentality is very offensive and should be avoided.) 8) To consider the chanting of Hare Kṛṣṇa as one of the auspicious ritualistic activities which are offered in the Vedas as fruitive activities (karma-kāṇḍa). 9) To instruct a faithless person about the glories of the holy name. (Anyone can take part in chanting the holy name of the Lord, but in the beginning one should not be instructed about the transcendental potency of the Lord. Those who are too sinful cannot appreciate the transcendental glories of the Lord, and therefore it is better not to instruct them in this matter.) 10) To not have complete faith in the chanting of the holy names and to maintain material attachments, even after understanding so many instructions on this matter.

Every devotee who claims to be a Vaiṣṇava must guard against these offenses in order to quickly achieve the desired success.
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As long as King Indra lived in the water, wrapped in the stem of the lotus, Nahusa was equipped with the ability to rule the heavenly kingdom, due to his knowledge, austerity and mystic power

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{{terms|"As long as King Indra lived in the water, wrapped in the stem of the lotus, Nahusa was equipped with the ability to rule the heavenly kingdom, due to his knowledge, austerity and mystic power"}}
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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_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB61316_0" class="quote" parent="SB_Canto_6" book="SB" index="489" link="SB 6.13.16" link_text="SB 6.13.16">
<span class="link">[[Vanisource:SB 6.13.16|SB 6.13.16, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">As long as King Indra lived in the water, wrapped in the stem of the lotus, Nahuṣa was equipped with the ability to rule the heavenly kingdom, due to his knowledge, austerity and mystic power. Nahuṣa, however, blinded and maddened by power and opulence, made undesirable proposals to Indra's wife with a desire to enjoy her. Thus Nahuṣa was cursed by a brāhmaṇa and later became a snake.</p>
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Although what I (Citraketu) have said is not wrong, please let whatever you (Parvati) think is wrong be pardoned

2021-03-02T11:55:57Z

172.69.63.97: Removed from deleted category 'You'

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{{terms|"Although what I have said is not wrong, please let whatever you think is wrong be pardoned"}}
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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_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB61724_0" class="quote" parent="SB_Canto_6" book="SB" index="664" link="SB 6.17.24" link_text="SB 6.17.24">
<div class="heading">O mother, you are now unnecessarily angry, but since all my happiness and distress are destined by my past activities, I do not plead to be excused or relieved from your curse. Although what I have said is not wrong, please let whatever you think is wrong be pardoned.
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<span class="link">[[Vanisource:SB 6.17.24|SB 6.17.24, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O mother, you are now unnecessarily angry, but since all my happiness and distress are destined by my past activities, I do not plead to be excused or relieved from your curse. Although what I have said is not wrong, please let whatever you think is wrong be pardoned.</p>
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<div class="purport text"><p>Being fully aware of how the results of one's karma accrue by the laws of nature, Citraketu did not want to be released from Pārvatī's curse. Nonetheless, he wanted to satisfy her because although his verdict was natural, she was displeased with him. As a matter of course, Mahārāja Citraketu begged pardon from Pārvatī.</p>
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A brahmacari gets power if he follows brahmacarya. Everyone, if we follow the prescribed rules and regulations, automatically you become powerful

2021-03-02T10:56:37Z

172.69.63.97: Removed from deleted category 'Get'

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[[Category:Brahmacari (Disciples of SP)]]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB171314VrndavanaSeptember121976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="171" link="Lecture on SB 1.7.13-14 -- Vrndavana, September 12, 1976" link_text="Lecture on SB 1.7.13-14 -- Vrndavana, September 12, 1976">
<div class="heading">Chaste woman, anyone who sticks to the regulative principles, he gets a power, spiritual or material. He gets power. A brahmacārī gets power if he follows brahmacarya. Everyone, if we follow the prescribed rules and regulations, automatically you become powerful.
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<mp3player>https://vanipedia.s3.amazonaws.com/clip/760912SB-VRNDAVAN_clip001.mp3</mp3player>
<span class="link">[[Vanisource:Lecture on SB 1.7.13-14 -- Vrndavana, September 12, 1976|Lecture on SB 1.7.13-14 -- Vrndavana, September 12, 1976]]: </span><div class="text"><p style="display: inline;">
So here it is said, ''yadā mṛdhe kaurava-sṛñjayānām''. In the fight, all the parties who died, they all obtained ''vīra-gatim''. And most of them, they achieved ''svarūpa''. That is described in a different place. ''Svarūpa ''means his original, spiritual form. All the soldiers or the kings who died, and at the time of death who were seeing Kṛṣṇa—Kṛṣṇa was there in the battlefield—all of them achieved their original, spiritual form, ''svarūpam''. And those who did not see Kṛṣṇa, they got promoted ''vīra-gatim'', in the heavenly planet. So fight is not always bad. If it is ''dharma-yuddha'', according to the prescribed rules, not whimsical fight, ''dharma-yuddha'', then there is gain. This science is lost. There is no such thing. Now fighting means hooliganism, vandalism, ''guṇḍā''-ism. That is not fight. Here is fight: ''vīra-gatim ''gate. They are all promoted.

Then at last the fighting was between Dhṛtarāṣṭra and Bhīma. This ''vṛkodara ''. . . ''Vṛkodarāviddha-gadābhimarśa''. Both of them, Duryodhana and Bhīma, they were very expert in fighting with ''gadā''. So when they were fighting, Balarāma . . . Balarāma . . . Kṛṣṇa was neutral, but He was taking the side of Arjuna. He was driving the chariot. That means He was on the side of the Pāṇḍavas. But actually He was not fighting. So Balarāma also did not fight, and in order to avoid any parties, He went to holy places at that time. He was traveling all over India from different holy places, one place to another. So when He returned, He had some sympathy with Duryodhana. Because Duryodhana was His disciple to learn how to fight with this ''gadā'', club, naturally He was sympathetic, Balarāma was sympathetic. So when He came, they were . . ., fighting was going on. So just to show Him respect, they stopped fighting and everyone was silent. Because the Pāṇḍavas knew that Balarāma was sympathetic with Duryodhana, and if He takes the side of Duryodhana, then everything will be spoiled, because He is the Supreme Person. But He did not do so. He advised them, "My dear Duryodhana, I know you are a great fighter. You have got strength. You have learned . . ., you know the art of fighting. But you are not so strong as Bhīma." And He advised Bhīma, "My dear Bhīma, you have got the strength of ten thousand elephants. Naturally you are superiorly stronger. So he knows the art better than you, and you are bodily stronger than him. So there will be no decision. The fighting will go on. Can you not stop? Because there will not be decision. The fighting will go on. Unless one is dead, the fighting will go on. So what is the use? Nobody will be victorious. The fighting will go on. Better stop."

But they remained silent. Silent means they did not like the idea. Because Bhīma had many old grudges against Duryodhana, because when Draupadī was being insulted, they had to sit down silent, no protest. There were so many incidences—rivalry, insult and counter insult. So they took the opportunity of feeding the old grudge by fighting. Everyone was determined, "I must kill." Duryodhana was determined to kill Bhīma, and Bhīma was determined to kill. So when they did not listen to the instruction of Baladeva, then Baladeva left the place. He went to Dvārakā, back. Of course, Kṛṣṇa was there, because Kṛṣṇa was to give hint to Bhīma how to kill Duryodhana. So Duryodhana, by the blessings of his mother, his whole body became iron-like, solid. So by beating by the Bhīma, it was not easy.

So the story is that Gāndhārī, the mother of Duryodhana, she was great chaste woman. Because her husband was blind, she used to remain as blind woman, covering the eyes. But she had some power. Chaste woman, anyone who sticks to the regulative principles, (s)he gets a power, spiritual or material. He gets power. A ''brahmacārī ''gets power if he follows ''brahmacarya''. Everyone, if we follow the prescribed rules and regulations, automatically you become powerful. So Gāndhārī had some power. So his (her) eldest son, Duryodhana, was advised to see the mother naked. She advised, "My dear son, tomorrow morning when you come to offer your obeisances to me, you come naked. I shall see you, and you will be solidified just like iron." So she (he) was going naked, and Kṛṣṇa saw. So He asked him, "Where you are going?" And this is the . . . "I am going to see my mother." "How is that? You are going naked? At least you have some ''laṅgoṭā''. This is not good." So he took the instruction of Kṛṣṇa and covered the private part with a ''laṅgoṭā''. And when Gāndhārī saw, she saw that she (he) was not fully naked, so she regretted, "O my dear son, I asked you to come before me naked. Why you have got this . . .?" "No, Kṛṣṇa advised." Then she began to smile, that "My attempt is failure." So Kṛṣṇa knew it, that part which was covered, that was not turned iron. The other parts turned into iron on account of seeing by Gāndhārī. So in this fight Kṛṣṇa hinted Bhīma that "You strike here. That part is not ironized." Although it is against the regulative principle to strike the opponent party below this waist, Kṛṣṇa advised that "Unless you transgress this law, you cannot kill him." So he was stroken below the waist, and he was not killed, but his waist was broken. Therefore it is said, ''vṛkodarāviddha-gadābhimarśa ''([[Vanisource:SB 1.7.13-14|SB 1.7.13-14]]). Then he died. This is mentioned here.</p>
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Radharani continued, "In the scriptures it is said that one person can never know the unhappiness in the mind of another. Therefore what can I say of My dear friends, Lalita and the others"

2020-08-15T13:15:48Z

172.69.63.97: Moved from category 'Sri Caitanya-caritamrta, Madhya-lila Chapter 02 - The Ecstatic Manifestations of Lord Sri Caitanya Mahaprabhu' to category 'Sri Caitanya-caritamrta, Madhya-lila 25 Chapters'

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{{terms|"In the scriptures it is said that one person can never know the unhappiness in the mind of another. Therefore what can I say of My dear friends, Lalitā and the others"}}
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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>
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<div class="quote">
<div class="quote_heading">
In the scriptures it is said that one person can never know the unhappiness in the mind of another. Therefore what can I say of My dear friends, Lalitā and the others? Nor can they understand the unhappiness within Me. They simply try to console Me repeatedly, saying, 'Dear friend, be patient.
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<div class="quote_link">
[[Vanisource:CC Madhya 2.23|CC Madhya 2.23, Translation]]
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<div class="quote_translation">
"In the scriptures it is said that one person can never know the unhappiness in the mind of another. Therefore what can I say of My dear friends, Lalitā and the others? Nor can they understand the unhappiness within Me. They simply try to console Me repeatedly, saying, 'Dear friend, be patient.'
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