Vaniquotes - User contributions [en]

Category:Nondevotees Are Without Any God Consciousness

2021-03-03T20:40:06Z

173.245.54.117: Removed from deleted category 'Are'

[[Category:Nondevotees of God]]
[[Category:Without Any]]
[[Category:God Consciousness]]
[[Category:God - Umbrella Category]]
[[Category:Devotees of God - Umbrella Category]]
[[Category:Nondevotees of God - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

Category:Devotees of God Who Read the Sariraka-bhasya and Consider Themselves to Be One With God Must Be Considered Insane

2021-03-03T20:39:14Z

173.245.54.117: Removed from deleted category 'To Be'

[[Category:Devotees of God Who]]
[[Category:Read]]
[[Category:Sariraka-bhasya]]
[[Category:Considerations of a Devotee of God]]
[[Category:Themselves]]
[[Category:One with God]]
[[Category:Must Be]]
[[Category:Consider]]
[[Category:Insane]]
[[Category:Devotees of God - Umbrella Category]]
[[Category:Devotees of God Who... - Umbrella Category]]
[[Category:Impediments for Devotees of God - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

Category:Devotees of God Are in the Transcendental Position

2021-03-03T19:58:42Z

173.245.54.117: Removed from deleted category 'Are'

[[Category:Devotees of God Are]]
[[Category:Transcendental Position]]
[[Category:Position of a Devotee of God]]
[[Category:Transcendental - Umbrella Category]]
[[Category:Devotees of God - Umbrella Category]]
[[Category:Devotees of God Are... - Umbrella Category]]
[[Category:Position of a Devotee of God - Umbrella Category]]
[[Category:Characteristics of Devotees of God - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

Category:Detached from the Material Conception of Life by Association with Devotees of God

2021-03-03T19:49:49Z

173.245.54.117: Removed from deleted category 'From'

[[Category:Detachment]]
[[Category:Material Conception]]
[[Category:Material Conception of Life]]
[[Category:With]]
[[Category:Association of Devotees of God]]
[[Category:Devotees of God - Umbrella Category]]
[[Category:Emotions of Devotees of God - Umbrella Category]]
[[Category:With Devotees of God - Umbrella Category]]
[[Category:Association with Devotees of God - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

Category:Devotees of God Are Never Enchanted by the Glare of Materialistic Life

2021-03-03T19:10:13Z

173.245.54.117: Removed from deleted category 'Are'

[[Category:Devotees of God]]
[[Category:Never]]
[[Category:Enchant]]
[[Category:Glare]]
[[Category:Materialistic Way of Life]]
[[Category:Devotees of God - Umbrella Category]]
[[Category:Devotees of God Are Never... - Umbrella Category]]
[[Category:Benefits for Devotees of God - Umbrella Category]]
[[Category:Characteristics of Devotees of God - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

Category:Unalloyed Devotees of God Are Accepted as Fully Transcendental

2021-03-03T18:52:50Z

173.245.54.117: Removed from deleted category 'Are'

[[Category:Unalloyed Devotees of God]]
[[Category:Acceptance of a Devotee of God]]
[[Category:Fully]]
[[Category:Transcendental]]
[[Category:Devotees of God - Umbrella Category]]
[[Category:Devotees of God Are... - Umbrella Category]]
[[Category:Characteristics of Devotees of God - Umbrella Category]]
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When Manu was sneezing, Iksvaku was born from Manu's nostrils

2021-03-03T14:55:16Z

173.245.54.117: Removed from deleted category 'Was'

<div id="compilation">
<div id="facts">
{{terms|"When Manu was sneezing, Iksvaku was born from Manu's nostrils"}}
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[[Category:When]]
[[Category:Vaivasvata Manu]]
[[Category:Sneezing]]
[[Category:Iksvaku]]
[[Category:Born From...]]
[[Category:Nostrils]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
</div>
<div id="SB964_0" class="quote" parent="SB_Canto_9" book="SB" index="203" link="SB 9.6.4" link_text="SB 9.6.4">
<div class="heading">The son of Manu was Ikṣvāku. When Manu was sneezing, Ikṣvāku was born from Manu's nostrils.
</div>
<span class="link">[[Vanisource:SB 9.6.4|SB 9.6.4, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The son of Manu was Ikṣvāku. When Manu was sneezing, Ikṣvāku was born from Manu's nostrils. King Ikṣvāku had one hundred sons, of whom Vikukṣi, Nimi and Daṇḍakā were the most prominent.</p>
</div>
<div class="purport text"><p>According to Śrīdhara Svāmī, although the Bhāgavatam ([[Vanisource:SB 9.1.11-12|SB 9.1.11-12]]) has previously included Ikṣvāku among the ten sons begotten by Manu in his wife Śraddhā, this was a generalization. It is here specifically explained that Ikṣvāku was born simply from the sneezing of Manu.</p>
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When I received the news sent me by your husband to Jayananda that you are going to be operated, I was little bit perturbed, but immediately I submitted my prayer to Krishna, and I am so glad that Krishna is so merciful

2021-03-03T14:35:26Z

173.245.54.117: Removed from deleted category 'That'

<div id="compilation">
<div id="facts">
{{terms|"When I received the news sent me by your husband to Jayananda that you are going to be operated, I was little bit perturbed, but immediately I submitted my prayer to Krishna"}}
{{notes|}}
{{compiler|MadhuGopaldas}}
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[[Category:Send Me (Prabhupada)]]
[[Category:our Husbands (Disciples of SP)]]
[[Category:We Are (Disciples of SP)]]
[[Category:Going To]]
[[Category:Operation]]
[[Category:I Was (Prabhupada)]]
[[Category:Little Bit]]
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[[Category:I (Prabhupada)]]
[[Category:Submitting to Krsna]]
[[Category:I Pray (Prabhupada)]]
[[Category:Praying to Krsna]]
[[Category:I Am So Glad (Prabhupada)]]
[[Category:Krsna Is Merciful]]
[[Category:Prabhupada and His Disciples]]
[[category:Our Health (Disciples of SP)]]
[[category:Caring for Devotees (Disciples of SP)]]
</div>
<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1968_Correspondence" class="sub_section" sec_index="3" parent="Correspondence" text="1968 Correspondence"><h3>1968 Correspondence</h3>
</div>
<div id="LettertoKrsnaDeviSeattle18October1968_0" class="quote" parent="1968_Correspondence" book="Let" index="382" link="Letter to Krsna Devi -- Seattle 18 October, 1968" link_text="Letter to Krsna Devi -- Seattle 18 October, 1968">
<div class="heading">When I received the news sent me by your husband to Jayananda that you are going to be operated, I was little bit perturbed, but immediately I submitted my prayer to Krishna, and I am so glad that Krishna is so merciful. He has saved your life and your baby, it is very much pleasing to me.
</div>
<span class="link">[[Vanisource:Letter to Krsna Devi -- Seattle 18 October, 1968|Letter to Krsna Devi -- Seattle 18 October, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">My Dear Krishna devi,</p>
<p>Please accept my blessings. I beg to acknowledge receipt of your long letter dated Oct. 13, 1968. I am so glad to read it that you are writing your letter from hospital, and I thank you very much that you are so much enthusiastic that even in hospital bed, you are thinking of serving Krishna in different ways.</p>
<p>When I received the news sent me by your husband to Jayananda that you are going to be operated, I was little bit perturbed, but immediately I submitted my prayer to Krishna, and I am so glad that Krishna is so merciful. He has saved your life and your baby, it is very much pleasing to me. So I am so much grateful to Krishna, and you should also know that how much grateful we should all be to Krishna. Actually, your case was life and death, without Krishna's Mercy you could not be saved. At least one life was at risk, either your baby's life, or your life. But Krishna is so kind that He has saved both of you. Now feeling this obligation to Krishna, you should be more enthusiastic to serve Krishna and I am very pleased to learn that you have got a nice beautiful Krishna Conscious child, so raise her to full Krishna Consciousness, and engage yourself, your husband, then the family will be very beautiful happy family. You will enjoy in this world, and in the next world. So it is all very nice by the Grace of Krishna.</p>
<p>I am going to Montreal on the 23rd October, 1968, and from there I shall go to Santa Fe, and from there I shall go to Los Angeles. I understood that Dinesh was to see me this Sunday, but if it is not possible to see me on Sunday, then the next chance will be to see me at Los Angeles. I think the Sankirtana party can sell the records very nicely, and you can directly correspond with Tamala Krishna. They are also going to Los Angeles just after my departure.</p>
<p>Hope this will find you in good health, and pray to Krishna for your quick recovery.</p>
<p>Your ever well-wisher,</p>
<p>A.C. Bhaktivedanta Swami</p>
</div>
</div>
</div>

When Krsna was absent from Vrndavana, all the cowherd boys became bewildered, and having given up all kinds of activities, they appeared to be mad and forgot all their regular business

2021-03-03T14:28:13Z

173.245.54.117: Removed from deleted category 'Have'

<div id="compilation">
<div id="facts">
{{terms|"When Kṛṣṇa was absent from Vṛndāvana, all the cowherd boys became bewildered, and having given up all kinds of activities, they appeared to be mad and forgot all their regular business"}}
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{{compiler|MahaprabhuCaitanya}}
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[[Category:Krsna's Absence]]
[[Category:Vrndavana]]
[[Category:Krsna and the Cowherd Boys]]
[[Category:Become]]
[[Category:Krsna Bewilders]]
[[Category:Give Up]]
[[Category:All Kinds Of]]
[[Category:Activities]]
[[Category:Appear]]
[[Category:Madness]]
[[Category:Forget]]
[[Category:Regular]]
[[Category:Business]]
[[Category:The Nectar of Devotion Chapter 42 - Fraternal Loving Affairs]]
[[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">
There is also an example of madness caused by separation from Kṛṣṇa. When Kṛṣṇa was absent from Vṛndāvana, all the cowherd boys became bewildered, and having given up all kinds of activities, they appeared to be mad and forgot all their regular business. They were sometimes lying down on the ground, sometimes rolling in the dust, sometimes laughing and sometimes running very swiftly. All of these symptoms gave them the appearance of madmen. One friend of Kṛṣṇa's criticized Him by saying, "My dear Lord, You have become the King of Mathurā after killing Kaṁsa, and that is very good news for us.
</div>

<div class="quote_link">
[[Vanisource:NOD 42 (1970)|Nectar of Devotion, 42]]
</div>
<div class="text">
An example of helplessness is described in the following statement: "Due to Kṛṣṇa's departure from Vṛndāvana to Mathurā, Kṛṣṇa's dearest cowherd boys felt as mentally light as possible. They were like fragments of cotton, lighter than the air, and were all floating in the air without any shelter." In other words, the minds of the cowherd boys became almost vacant on account of Kṛṣṇa's separation, and they are compared with fragments of cotton floating in the air without any shelter. An example of impatience was also shown by the cowherd boys when Kṛṣṇa went to Mathurā. Out of the sorrow of separation, all these boys forgot to take care of their cowherding and tried to forget all the melodious songs they used to sing in the pasturing ground. At last they had no desire to live anymore, being separated from Kṛṣṇa.

An example of stillness was described by a friend of Kṛṣṇa, who informed Him in Mathurā that all the cowherd boys had become just like leafless trees on the tops of hills. They appeared almost naked, skinny and frail, and did not carry any fruits or flowers. He informed Kṛṣṇa that all the cowherd boys residing in Vṛndāvana were as still as the trees at the tops of hills. Sometimes they felt diseased from their separation from Kṛṣṇa, and being so greatly disappointed, they were aimlessly wandering on the banks of the Yamunā.

There is also an example of madness caused by separation from Kṛṣṇa. When Kṛṣṇa was absent from Vṛndāvana, all the cowherd boys became bewildered, and having given up all kinds of activities, they appeared to be mad and forgot all their regular business. They were sometimes lying down on the ground, sometimes rolling in the dust, sometimes laughing and sometimes running very swiftly. All of these symptoms gave them the appearance of madmen. One friend of Kṛṣṇa's criticized Him by saying, "My dear Lord, You have become the King of Mathurā after killing Kaṁsa, and that is very good news for us. But at Vṛndāvana all the residents have become blind from their continuous crying over Your absence. They are full only of anxieties and are not cheered at all by Your becoming the King of Mathurā."

Sometimes there were also signs of death caused by separation from Kṛṣṇa. Once Kṛṣṇa was told: "My dear enemy of Kaṁsa, because of their separation from You, the cowherd boys are suffering too much, and they are now lying down in the valleys, breathing only slightly. In order to sympathize with the boys' regrettable condition, even the forest friends, the deer, are shedding tears."

In the Mathurā-khaṇḍa chapter of the Skanda Purāṇa, there is a description of Kṛṣṇa and Balarāma, surrounded by all the cowherd boys, always engaged in taking care of the cows and calves. When Kṛṣṇa was met by Arjuna at a potter's shop in the city of Drupadanagara, because of the similarity of their bodily features they made intimate friendship. This is an instance of friendship caused by the attraction of similar bodies.

In the Tenth Canto of Śrīmad-Bhāgavatam, [[Vanisource:SB 10.71.27|71st Chapter, 25th verse]], it is stated that when Kṛṣṇa arrived in the city of Indraprastha, Bhīma was so overwhelmed with joy that, with tears in his eyes and a smiling face, he immediately embraced his maternal cousin. Following him were his young brothers Nakula and Sahadeva, along with Arjuna, and they all became so overwhelmed at seeing Kṛṣṇa that with full satisfaction they embraced the Lord, who is known as Acyuta (the infallible). There is a similar statement about the cowherd boys of Vṛndāvana. When Kṛṣṇa was on the battlefield of Kurukṣetra, all the cowherd boys came to see Him, wearing jeweled earrings in their ears. Becoming so greatly overjoyed, they extended their arms and embraced Kṛṣṇa as their old friend. These are instances of full satisfaction in friendship with Kṛṣṇa.

In the [[Vanisource:SB 10.12.12|Tenth Canto, 12th Chapter, 11th verse]] of Śrīmad-Bhāgavatam it is stated that even after undergoing severe penances and austerities and performing the yogic principles, the great mystic yogīs can hardly become eligible to achieve the dust of the lotus feet of Kṛṣṇa, but the same Personality of Godhead, Kṛṣṇa, is easily available to the vision of the residents of Vṛndāvana. This means there is no comparison to these devotees' great fortune. The friendly relationship of the cowherd boys with Kṛṣṇa is a particular type of spiritual ecstasy almost similar to the ecstasy of conjugal love. It is very difficult to explain this ecstasy of loving affairs between the cowherd boys and Kṛṣṇa. Great expert devotees like Rūpa Gosvāmī and others express their astonishment at the inconceivable feelings which are in Kṛṣṇa and His cowherd boy friends.

This particular type of ecstatic love shared between Kṛṣṇa and His confidential friends further develops into parental love, and on from there it may develop into conjugal love, the most exalted humor or mellow of ecstatic love between Lord Kṛṣṇa and His devotees.
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Visala said, "Why are you attempting to show your chivalrous spirit before me? Before this, you even attempted to fight with Sridama, but you must know that Sridama does not even care to fight with hundreds of Balaramas"

2021-03-03T14:08:36Z

173.245.54.117: Removed from deleted category 'But'

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{{terms|"Why are you attempting to show your chivalrous spirit before me? Before this, you even attempted to fight with Śrīdāmā, but you must know that Śrīdāmā does not even care to fight with hundreds of Balarāmas"}}
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[[Category:Visala]]
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[[Category:The Nectar of Devotion Chapter 49 - Mixing of Rasas]]
[[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">
Viśāla, a cowherd boy who was attempting to fight with Bhadrasena, was addressed by another cowherd boy as follows: "Why are you attempting to show your chivalrous spirit before me? Before this, you even attempted to fight with Śrīdāmā, but you must know that Śrīdāmā does not even care to fight with hundreds of Balarāmas. So why are you acting so enthusiastically when you actually have no importance at all?" This is an example of a mixture of devotional fraternity and chivalry.
</div>

<div class="quote_link">
[[Vanisource:NOD 49 (1970)|Nectar of Devotion, 49]]
</div>
<div class="text">
The following illustrates a mixture of several feelings. When one of the consort friends of Candrāvalī saw that Kṛṣṇa was preparing to fight with the Vṛṣāsura demon, she began to think: "How wonderful Kṛṣṇa is! His mind is captivated by the eyebrows of Candrāvalī in a smiling spirit, His snake-like arms are on the shoulder of His friend, and at the same time He is roaring like a lion to encourage Vṛṣāsura to fight with Him!" This is an example of conjugal love, fraternity, and chivalry. The conjugal love is taken here as the whole, and the fraternity and chivalry are taken as the parts.

When Kubjā caught hold of Kṛṣṇa's yellow garment because she was feeling almost lusty with sex urge, Kṛṣṇa simply bowed down His head with His cheeks glowing in front of the many people who were standing there and laughing. This is an example of a mixture of ecstatic conjugal love and laughter. The laughter is taken as the whole, and the conjugal love is taken as the part.

Viśāla, a cowherd boy who was attempting to fight with Bhadrasena, was addressed by another cowherd boy as follows: "Why are you attempting to show your chivalrous spirit before me? Before this, you even attempted to fight with Śrīdāmā, but you must know that Śrīdāmā does not even care to fight with hundreds of Balarāmas. So why are you acting so enthusiastically when you actually have no importance at all?" This is an example of a mixture of devotional fraternity and chivalry. The chivalry is taken as the whole, and the fraternity is taken as the part.

Śiśupāla was habituated to calling Kṛṣṇa ill names, and by his insults he irritated the sons of Pāṇḍu more than he irritated Kṛṣṇa. The Pāṇḍavas therefore equipped themselves with all kinds of weapons to kill Śiśupāla. Their feelings were a mixture of ecstatic anger and fraternity, the anger being taken as the whole, and fraternity as the part.

Once Kṛṣṇa was watching Śrīdāmā very expertly using his stick to fight with Balarāma, who was an expert club-fighter and who had even killed the Pralambāsura demon with His club. When Kṛṣṇa saw Balarāma finally defeated by Śrīdāmā, who was using only a small stick, Kṛṣṇa became filled with pleasure and began to look upon Śrīdāmā with great wonder. In this instance there is a mixture of astonishment, fraternity and chivalry in devotional service. The fraternity and chivalry are considered as the parts, and the astonishment is considered as the whole.

Expert analyzers of these various kinds of mellows instruct us that when different mellows overlap one another, the mellow which is the whole, or the prominent humor, is called the permanent ecstasy. It is confirmed in the Viṣṇu-dharmottara that when there are many mellows of devotional ecstasy mixed together, the prominent one, or the whole, is called the steady ecstasy of devotional service. Although the subordinate mellow may be manifested for a certain time, at length it will become merged into the prominent whole. Thus it is called an unconstitutional ecstasy of devotional service.
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To distract Lord Ramacandra from His asrama, Ravana sent Marica in the form of a golden deer, and when Lord Ramacandra saw that wonderful deer, He left His residence and followed it and finally killed it with a sharp arrow

2021-03-03T13:39:50Z

173.245.54.117: Removed from deleted category 'From'

<div id="compilation">
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{{terms|"To distract Lord Rāmacandra from His āśrama, Rāvaṇa sent Mārīca in the form of a golden deer, and when Lord Rāmacandra saw that wonderful deer, He left His residence and followed it and finally killed it with a sharp arrow"}}
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[[Category:Srimad-Bhagavatam, Canto 09 Chapter 10 - The Pastimes of the Supreme Lord, Ramacandra‎]]
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vaniquotes]]
[[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 9</h3>
</div>
<div class="quote">
<div class="quote_heading">
O King Parīkṣit, when Rāvaṇa, who had ten heads on his shoulders, heard about the beautiful and attractive features of Sītā, his mind was agitated by lusty desires, and he went to kidnap her. To distract Lord Rāmacandra from His āśrama, Rāvaṇa sent Mārīca in the form of a golden deer, and when Lord Rāmacandra saw that wonderful deer, He left His residence and followed it and finally killed it with a sharp arrow, just as Lord Śiva killed Dakṣa.
</div>

<div class="quote_link">
[[Vanisource:SB 9.10.10|SB 9.10.10, Translation]]
</div>
<div class="quote_translation">
O King Parīkṣit, when Rāvaṇa, who had ten heads on his shoulders, heard about the beautiful and attractive features of Sītā, his mind was agitated by lusty desires, and he went to kidnap her. To distract Lord Rāmacandra from His āśrama, Rāvaṇa sent Mārīca in the form of a golden deer, and when Lord Rāmacandra saw that wonderful deer, He left His residence and followed it and finally killed it with a sharp arrow, just as Lord Śiva killed Dakṣa.
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Time cannot deteriorate or interfere with the conditions in the spiritual world, where different manifestations of the SP of Godhead are the recipients of the worship of different living entities in their constitutional spiritual positions

2021-03-03T13:30:08Z

173.245.54.117: Removed from deleted category 'Are'

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{{terms|"Time cannot deteriorate or interfere with the conditions in the spiritual world, where different manifestations of the Supreme Personality of Godhead are the recipients of the worship of different living entities"}}
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[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 04 Purports - The Confidential Reasons for the Appearance of Sri Caitanya Mahaprabhu]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Purports]]
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
</div>
<div id="CCAdi434_0" class="quote" parent="CC_Adi-lila" book="CC" index="370" link="CC Adi 4.34" link_text="CC Adi 4.34">
<div class="heading">Time cannot deteriorate or interfere with the conditions in the spiritual world, where different manifestations of the Supreme Personality of Godhead are the recipients of the worship of different living entities in their constitutional spiritual positions. In the spiritual world all existence is unadulterated goodness. The goodness found in the material world is contaminated by the modes of passion and ignorance.
</div>
<span class="link">[[Vanisource:CC Adi 4.34|CC Adi 4.34, Translation and Purport]]:
</span><div style="display: inline;" class="trans text"><p style="display: inline;">"Kṛṣṇa manifests His eternal humanlike form and performs His pastimes to show mercy to the devotees. Having heard such pastimes, one should engage in service to Him."</p>
</div>
<div class="purport text"><p>This text is from Śrīmad-Bhāgavatam (10.33.36). The Supreme Personality of Godhead has innumerable expansions of His transcendental form who eternally exist in the spiritual world. This material world is only a perverted reflection of the spiritual world, where everything is manifested without inebriety. There everything is in its original existence, free from the domination of time. Time cannot deteriorate or interfere with the conditions in the spiritual world, where different manifestations of the Supreme Personality of Godhead are the recipients of the worship of different living entities in their constitutional spiritual positions. In the spiritual world all existence is unadulterated goodness. The goodness found in the material world is contaminated by the modes of passion and ignorance.</p>
<p>The saying that the human form of life is the best position for devotional service has its special significance because only in this form can a living entity revive his eternal relationship with the Supreme Personality of Godhead. The human form is considered the highest state in the cycle of the species of life in the material world. If one takes advantage of this highest kind of material form, one can regain his position of devotional service to the Lord.</p>
<p>Incarnations of the Supreme Personality of Godhead appear in all the species of life, although this is inconceivable to the human brain. The Lord's pastimes are differentiated according to the appreciating capacity of the different types of bodies of the living entities. The Supreme Lord bestows the most merciful benediction upon human society when He appears in His human form. It is then that humanity gets the opportunity to engage in different kinds of eternal service to the Lord.</p>
<p>Special natural appreciation of the descriptions of a particular pastime of Godhead indicates the constitutional position of a living entity. Adoration, servitorship, friendship, parental affection and conjugal love are the five primary relationships with Kṛṣṇa. The highest perfectional stage of the conjugal relationship, enriched by many sentiments, gives the maximum relishable mellow to the devotee.</p>
<p>The Lord appears in different incarnations—as a fish, tortoise and boar, as Paraśurāma, Lord Rāma, Buddha and so on—to reciprocate the different appreciations of living entities in different stages of evolution. The conjugal relationship of amorous love called parakīya-rasa is the unparalleled perfection of love exhibited by Lord Kṛṣṇa and His devotees.</p>
<p>A class of so-called devotees known as sahajiyās try to imitate the Lord's pastimes, although they have no understanding of the amorous love in His expansions of pleasure potency. Their superficial imitation can create havoc on the path for the advancement of one's spiritual relationship with the Lord. Material sexual indulgence can never be equated with spiritual love, which is in unadulterated goodness. The activities of the sahajiyās simply lower one deeper into the material contamination of the senses and mind. Kṛṣṇa's transcendental pastimes display eternal servitorship to Adhokṣaja, the Supreme Lord, who is beyond all conception through material senses. Materialistic conditioned souls do not understand the transcendental exchanges of love, but they like to indulge in sense gratification in the name of devotional service. The activities of the Supreme Lord can never be understood by irresponsible persons who think the pastimes of Rādhā and Kṛṣṇa to be ordinary affairs. The rāsa dance is arranged by Kṛṣṇa's internal potency yogamāyā, and it is beyond the grasp of the materially affected person. Trying to throw mud into transcendence with their perversity, the sahajiyās misinterpret the sayings tat-paratvena nirmalam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]) and tat-paro bhavet. By misinterpreting tādṛśīḥ krīḍāḥ, they want to indulge in sex while pretending to imitate Lord Kṛṣṇa. But one must actually understand the imports of the words through the intelligence of the authorized gosvāmīs. Śrīla Narottama dāsa Ṭhākura, in his prayers to the Gosvāmīs, has explained his inability to understand such spiritual affairs:</p>
:rūpa-raghunātha-pade ha-ibe ākuti
:kabe hāma bujhaba se yugala-pīriti
<p>"When I shall be eager to understand the literature given by the Gosvāmīs, then I shall be able to understand the transcendental love affairs of Rādhā and Kṛṣṇa." In other words, unless one is trained under the disciplic succession of the Gosvāmīs, one cannot understand Rādhā and Kṛṣṇa. The conditioned souls are naturally averse to understanding the spiritual existence of the Lord, and if they try to know the transcendental nature of the Lord's pastimes while they remain absorbed in materialism, they are sure to blunder like the sahajiyās.</p>
</div>
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</div>

This one book, Bhagavad-gita, will suffice, because it is the essence of all Vedic literatures and especially because it is spoken by the Supreme Personality of Godhead

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Preface_and_Introduction" class="sub_section" sec_index="0" parent="Bhagavad-gita_As_It_Is" text="BG Preface and Introduction"><h3>BG Preface and Introduction</h3>
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<div id="BGIntroduction_0" class="quote" parent="BG_Preface_and_Introduction" book="BG" index="3" link="BG Introduction" link_text="BG Introduction">
<div class="heading">Because Bhagavad-gītā is spoken by the Supreme Personality of Godhead, one need not read any other Vedic literature. One need only attentively and regularly hear and read Bhagavad-gītā. In the present age, people are so absorbed in mundane activities that it is not possible for them to read all the Vedic literatures. But this is not necessary. This one book, Bhagavad-gītā, will suffice, because it is the essence of all Vedic literatures and especially because it is spoken by the Supreme Personality of Godhead.
</div>
<span class="link">[[Vanisource:BG (1972) Introduction|BG Introduction]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is not a very difficult process. However, one must learn it from an experienced person. Tad vijñānārthaṁ sa gurum evābhigacchet: (MU 1.2.12) one must approach a person who is already in the practice. The mind is always flying to this and that, but one must practice concentrating the mind always on the form of the Supreme Lord, Śrī Kṛṣṇa, or on the sound of His name. The mind is naturally restless, going hither and thither, but it can rest in the sound vibration of Kṛṣṇa. One must thus meditate on paramaṁ puruṣam, the Supreme Personality of Godhead in the spiritual kingdom, the spiritual sky, and thus attain Him. The ways and the means for ultimate realization, ultimate attainment, are stated in the Bhagavad-gītā, and the doors of this knowledge are open for everyone. No one is barred out. All classes of men can approach Lord Kṛṣṇa by thinking of Him, for hearing and thinking of Him is possible for everyone.</p>
<p>The Lord further says (Bg. 9.32-33):</p>
:māṁ hi pārtha vyapāśritya
:ye 'pi syuḥ pāpa-yonayaḥ
:striyo vaiśyās tathā śūdrās
:te 'pi yānti parāṁ gatim
:kiṁ punar brāhmaṇāḥ puṇyā
:bhaktā rājarṣayas tathā
:anityam asukhaṁ lokam
:imaṁ prāpya bhajasva mām
<p>Thus the Lord says that even a merchant, a fallen woman or a laborer or even human beings in the lowest status of life can attain the Supreme. One does not need highly developed intelligence. The point is that anyone who accepts the principle of bhakti-yoga and accepts the Supreme Lord as the summum bonum of life, as the highest target, the ultimate goal, can approach the Lord in the spiritual sky. If one adopts the principles enunciated in Bhagavad-gītā, he can make his life perfect and make a permanent solution to all the problems of life. This is the sum and substance of the entire Bhagavad-gītā.</p>
<p>In conclusion, Bhagavad-gītā is a transcendental literature which one should read very carefully. Gītā-śāstram idaṁ puṇyaṁ yaḥ paṭhet prayataḥ pumān. If one properly follows the instructions of Bhagavad-gītā, one can be freed from all miseries and anxieties in this life, and one's next life will be spiritual. Viṣṇoḥ padam avāpnoti bhaya-śokādi-varjitaḥ. (Gītā-māhātmya 1)</p>
<p>There is also a further advantage:</p>
:gītādhyāyana-śīlasya
:prāṇāyāma-parasya ca
:naiva santi hi pāpāni
:pūrva-janma-kṛtāni ca
<p>"If one reads Bhagavad-gītā very sincerely and with all seriousness, then by the grace of the Lord the reactions of his past misdeeds will not act upon him." (Gītā-māhātmya 2) The Lord says very loudly in the last portion of Bhagavad-gītā (18.66):</p>
:sarva-dharmān parityajya
:mām ekaṁ śaraṇaṁ vraja
:ahaṁ tvāṁ sarva-pāpebhyo
:mokṣayiṣyāmi mā śucaḥ
<p>"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear." Thus the Lord takes all responsibility for one who surrenders unto Him, and He indemnifies such a person against all reactions of sins.</p>
:mala-nirmocanaṁ puṁsāṁ
:jala-snānaṁ dine dine
:sakṛd gītāmṛta-snānaṁ
:saṁsāra-mala-nāśanam
<p>"One may cleanse himself daily by taking a bath in water, but if one takes a bath even once in the sacred Ganges water of Bhagavad-gītā, for him the dirt of material life is altogether vanquished." (Gītā-māhātmya 3)</p>
:gītā su-gītā kartavyā
:kim anyaiḥ śāstra-vistaraiḥ
:yā svayaṁ padmanābhasya
:mukha-padmād viniḥsṛtā
<p>Because Bhagavad-gītā is spoken by the Supreme Personality of Godhead, one need not read any other Vedic literature. One need only attentively and regularly hear and read Bhagavad-gītā. In the present age, people are so absorbed in mundane activities that it is not possible for them to read all the Vedic literatures. But this is not necessary. This one book, Bhagavad-gītā, will suffice, because it is the essence of all Vedic literatures and especially because it is spoken by the Supreme Personality of Godhead. (Gītā-māhātmya 4)</p>
<p>As it is said:</p>
:bhāratāmṛta-sarvasvaṁ
:viṣṇu-vaktrād viniḥsṛtam
:gītā-gaṅgodakaṁ pītvā
:punar janma na vidyate
<p>"One who drinks the water of the Ganges attains salvation, so what to speak of one who drinks the nectar of Bhagavad-gītā? Bhagavad-gītā is the essential nectar of the Mahābhārata, and it is spoken by Lord Kṛṣṇa Himself, the original Viṣṇu." (Gītā-māhātmya 5) Bhagavad-gītā comes from the mouth of the Supreme Personality of Godhead, and the Ganges is said to emanate from the lotus feet of the Lord. Of course, there is no difference between the mouth and the feet of the Supreme Lord, but from an impartial study we can appreciate that Bhagavad-gītā is even more important than the water of the Ganges.</p>
:sarvopaniṣado gāvo
:dogdhā gopāla-nandanaḥ
:pārtho vatsaḥ su-dhīr bhoktā
:dugdhaṁ gītāmṛtaṁ mahat
<p>"This Gītopaniṣad, Bhagavad-gītā, the essence of all the Upaniṣads, is just like a cow, and Lord Kṛṣṇa, who is famous as a cowherd boy, is milking this cow. Arjuna is just like a calf, and learned scholars and pure devotees are to drink the nectarean milk of Bhagavad-gītā." (Gītā-māhātmya 6)</p>
:ekaṁ śāstraṁ devakī-putra-gītam
:eko devo devakī-putra eva
:eko mantras tasya nāmāni yāni
:karmāpy ekaṁ tasya devasya sevā
:(Gītā-māhātmya 7)
<p>In this present day, people are very much eager to have one scripture, one God, one religion, and one occupation. Therefore, ekaṁ śāstraṁ devakī-putra-gītam: let there be one scripture only, one common scripture for the whole world-Bhagavad-gītā. Eko devo devakī-putra eva: let there be one God for the whole world-Śrī Kṛṣṇa. Eko mantras tasya nāmāni: and one hymn, one mantra, one prayer—the chanting of His name: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Karmāpy ekaṁ tasya devasya sevā: and let there be one work only—the service of the Supreme Personality of Godhead.</p>
</div>
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This checking curtain (Krsna reserves the right of not being exposed to persons who are not surrendered souls) is called the maya energy of the Supreme Lord, and it controls the limited vision of the rebellious soul. It is explained as follows

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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">
This checking curtain is called the māyā energy of the Supreme Lord, and it controls the limited vision of the rebellious soul. It is explained as follows.
</div>

<div class="quote_link">
[[Vanisource:SB 1.8.18|SB 1.8.18, Translation and Purport]]
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<div class="quote_translation">
Śrīmatī Kuntī said: O Kṛṣṇa, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world. You are existing both within and without everything, yet You are invisible to all.
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<div class="text">
Śrīmatī Kuntīdevī was quite aware that Kṛṣṇa is the original Personality of Godhead, although He was playing the part of her nephew. Such an enlightened lady could not commit a mistake by offering obeisances unto her nephew. Therefore, she addressed Him as the original puruṣa beyond the material cosmos. Although all living entities are also transcendental, they are neither original nor infallible. The living entities are apt to fall down under the clutches of material nature, but the Lord is never like that. In the Vedas, therefore, He is described as the chief among all living entities (nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13)). Then again He is addressed as īśvara, or the controller. The living entities or the demigods like Candra and Sūrya are also to some extent īśvara, but none of them is the supreme īśvara, or the ultimate controller. He is the parameśvara, or the Supersoul. He is both within and without. Although He was present before Śrīmatī Kuntī as her nephew, He was also within her and everyone else. In the Bhagavad-gītā ([[Vanisource:BG 15.15 (1972)|BG 15.15]]) the Lord says, "I am situated in everyone's heart, and only due to Me one remembers, forgets and is cognizant, etc. Through all the Vedas I am to be known because I am the compiler of the Vedas, and I am the teacher of the Vedānta." Queen Kuntī affirms that the Lord, although both within and without all living beings, is still invisible. The Lord is, so to speak, a puzzle for the common man. Queen Kuntī experienced personally that Lord Kṛṣṇa was present before her, yet He entered within the womb of Uttarā to save her embryo from the attack of Aśvatthāmā's brahmāstra. Kuntī herself was puzzled about whether Śrī Kṛṣṇa is all-pervasive or localized. In fact, He is both, but He reserves the right of not being exposed to persons who are not surrendered souls. This checking curtain is called the māyā energy of the Supreme Lord, and it controls the limited vision of the rebellious soul. It is explained as follows.
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There were three sitting places where soft cloths were placed. Thus Lord Krsna was offered all the food, and the Lord took it very pleasantly

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<h2>Sri Caitanya-caritamrta</h2>
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<h3>CC Madhya-lila</h3>
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There were three sitting places where soft cloths were placed. Thus Lord Kṛṣṇa was offered all the food, and the Lord took it very pleasantly.
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[[Vanisource:CC Madhya 3.57|CC Madhya 3.57, Translation]]
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There were three sitting places where soft cloths were placed. Thus Lord Kṛṣṇa was offered all the food, and the Lord took it very pleasantly.
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There is a statement by Yamunacarya to this effect: "Since I have begun to enjoy these transcendental exchanges of love, which are always newer and newer, whenever I remember the pleasure of past sex life, my lips curl and I wish to spit on the idea"

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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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<div class="quote">
<div class="quote_heading">
There is a statement by Yāmunācārya to this effect: "Since I have begun to enjoy these transcendental exchanges of love, which are always newer and newer, whenever I remember the pleasure of past sex life, my lips curl and I wish to spit on the idea." This is an instance of ecstatic love in ghastliness.
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[[Vanisource:NOD 33 (1970)|Nectar of Devotion, 33]]
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When Kuṭilā, the sister of Abhimanyu, saw Kṛṣṇa wearing a necklace, she could understand that the jeweled ornament had been given to Him by Rādhārāṇī. She therefore became absorbed in anger and began to move her eyebrows, expressing her anger in ecstatic love.

Ghastliness

There is a statement by Yāmunācārya to this effect: "Since I have begun to enjoy these transcendental exchanges of love, which are always newer and newer, whenever I remember the pleasure of past sex life, my lips curl and I wish to spit on the idea." This is an instance of ecstatic love in ghastliness.

Dread

One old devotee said, "My dear Lord, when we are away from You we become so anxious to see You again, and there is great misery in our lives. But then, when we do see You, there immediately comes the fear of separation. Under the circumstances, both when we see You and when we do not see You, we are subjected to different kinds of tribulation." This is an instance of a contradictory mixture of ecstatic love for Kṛṣṇa. Such ecstatic love is palatable, and expert critics have compared such ecstatic love with a mixture of curd, sugar candy and a little black pepper. The combined taste is very palatable.
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There are two kinds of royal families - one whose members are simply attached to household life and the other consisting of rajarsis, kings who govern with ruling power but are as good as great saints

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<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 7</h3>
</div>
<div class="quote">
<div class="quote_heading">
Hiraṇyakaśipu wanted Prahlāda Mahārāja to be trained as a diplomatic king in ruling the kingdom, the country or the world, but not to be advised about renunciation or the renounced order of life. The word dharma here does not refer to some religious faith. As clearly stated, dharmo hy asyopadeṣṭavyo rājñāṁ yo gṛha-medhinām. There are two kinds of royal families—one whose members are simply attached to household life and the other consisting of rājarṣis, kings who govern with ruling power but are as good as great saints.
</div>

<div class="quote_link">
[[Vanisource:SB 7.5.51|SB 7.5.51, Translation and Purport]]
</div>
<div class="quote_translation">
After hearing these instructions of Ṣaṇḍa and Amarka, the sons of his spiritual master, Hiraṇyakaśipu agreed and requested them to instruct Prahlāda in that system of occupational duty which is followed by royal householder families.
</div>
<div class="text">
<div class="purport">

Hiraṇyakaśipu wanted Prahlāda Mahārāja to be trained as a diplomatic king in ruling the kingdom, the country or the world, but not to be advised about renunciation or the renounced order of life. The word dharma here does not refer to some religious faith. As clearly stated, dharmo hy asyopadeṣṭavyo rājñāṁ yo gṛha-medhinām. There are two kinds of royal families—one whose members are simply attached to household life and the other consisting of rājarṣis, kings who govern with ruling power but are as good as great saints. Prahlāda Mahārāja wanted to become a rājarṣi, whereas Hiraṇyakaśipu wanted him to become a king attached to sense enjoyment (gṛha-medhinām). Therefore in the Āryan system there is varṇāśrama-dharma, by which everyone should be educated according to his position in society's division of varṇa (brāhmaṇa, kṣatriya, vaiśya and śūdra) and āśrama (brahmacarya, gṛhastha, vānaprastha and sannyāsa).

A devotee purified by devotional service is always in the transcendental position above the mundane qualities. Thus the difference between Prahlāda Mahārāja and Hiraṇyakaśipu was that Hiraṇyakaśipu wanted to keep Prahlāda in mundane attachment whereas Prahlāda was above the modes of material nature. As long as one is under the control of material nature, his occupational duty is different from that of a person not under such control. One's real dharma, or occupational duty, is described in Śrīmad-Bhāgavatam (dharmaṁ tu sākṣād bhagavat-praṇītam ([[Vanisource:SB 6.3.19|6.3.19]])). As described to his order carriers by Dharmarāja, or Yamarāja, a living being is a spiritual identity, and therefore his occupational duty is also spiritual. The real dharma is that which is advised in Bhagavad-gītā: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). One must give up one's material occupational duties, just as one must give up his material body. Whatever one's occupational duty, even according to the varṇāśrama system, one must give it up and engage in one's spiritual function. One's real dharma, or occupational duty, is explained by Śrī Caitanya Mahāprabhu. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': (<a href="https://vanisource.org/wiki/CC_Madhya_20.108" class="mw-redirect" title="CC Madhya 20.108">CC Madhya 20.108</a>) every living being is an eternal servant of Kṛṣṇa. That is one's real occupational duty.

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

The conclusion is that no one can be the benefactor of the Lord; everyone is actually the servant of the servant of the Lord

2021-03-03T07:53:58Z

173.245.54.117: Removed from deleted category 'That'

<div id="compilation">
<div id="facts">
{{terms|"The conclusion is that no one can be the benefactor of the Lord; everyone is actually the servant of the servant of the Lord"}}
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[[Category:God's Servants]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 16 Purports - The Two Doorkeepers of Vaikuntha, Jaya and Vijaya, Cursed by the Sages]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
The conclusion is that no one can be the benefactor of the Lord; everyone is actually the servant of the servant of the Lord (CC Madhya 13.80).
</div>

<div class="quote_link">
[[Vanisource:SB 3.16.20|SB 3.16.20, Translation and Purport]]
</div>
<div class="quote_translation">
The goddess of fortune, Lakṣmī, the dust of whose feet is worn on the head by others, waits upon You, as appointed, for she is anxious to secure a place in the abode of the king of bees, who hovers on the fresh wreath of tulasī leaves offered at Your feet by some blessed devotee.
</div>
<div class="text">
As previously described, tulasī has attained all superior qualities due to being placed at the lotus feet of the Lord. The comparison made here is very nice. As the king of bees hovers over the tulasī leaves offered to the lotus feet of the Lord, so Lakṣmī, the goddess who is sought by the demigods, brāhmaṇas, Vaiṣṇavas and everyone else, always engages in rendering service to the lotus feet of the Lord. The conclusion is that no one can be the benefactor of the Lord; everyone is actually the servant of the servant of the Lord ([[Vanisource:CC Madhya 13.80|CC Madhya 13.80]]).
</div>
</div>
</div>

The change of body is taking place at every moment, but that does not mean that we are improving from the fetal condition of life to a more comfortable condition. The best thing is, therefore, to develop Krsna consciousness

2021-03-03T07:39:16Z

173.245.54.117: Removed from deleted category 'That'

<div id="compilation">
<div id="facts">
{{terms|"The change of body is taking place at every moment, but that does not mean that we are improving from the fetal condition of life to a more comfortable condition. The best thing is, therefore, to develop Krsna consciousness"}}
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[[Category:Change Of Body]]
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[[Category:Developing Krsna Consciousness]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 31 Purports - Lord Kapila's Instructions on the Movements of the Living Entities]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
We do not know where the suffering ends. It does not end, however, by one's changing his body. The change of body is taking place at every moment, but that does not mean that we are improving from the fetal condition of life to a more comfortable condition. The best thing is, therefore, to develop Kṛṣṇa consciousness.
</div>

<div class="quote_link">
[[Vanisource:SB 3.31.21|SB 3.31.21, Translation and Purport]]
</div>
<div class="quote_translation">
Therefore, without being agitated any more, I shall deliver myself from the darkness of nescience with the help of my friend, clear consciousness. Simply by keeping the lotus feet of Lord Viṣṇu in my mind, I shall be saved from entering into the wombs of many mothers for repeated birth and death.
</div>
<div class="text">
The miseries of material existence begin from the very day when the spirit soul takes shelter in the ovum and sperm of the mother and father, they continue after he is born from the womb, and then they are further prolonged. We do not know where the suffering ends. It does not end, however, by one's changing his body. The change of body is taking place at every moment, but that does not mean that we are improving from the fetal condition of life to a more comfortable condition. The best thing is, therefore, to develop Kṛṣṇa consciousness. Here it is stated, upasādita-viṣṇu-pādaḥ. This means realization of Kṛṣṇa consciousness. One who is intelligent, by the grace of the Lord, and develops Kṛṣṇa consciousness, is successful in his life because simply by keeping himself in Kṛṣṇa consciousness, he will be saved from the repetition of birth and death.

The child prays that it is better to remain within the womb of darkness and be constantly absorbed in Kṛṣṇa consciousness than to get out and again fall a victim to the illusory energy. The illusory energy acts within the abdomen as well as outside the abdomen, but the trick is that one should remain Kṛṣṇa conscious, and then the effect of such a horrible condition cannot act unfavorably upon him. In Bhagavad-gītā it is said that one's intelligence is his friend, and the same intelligence can also be his enemy. Here also the same idea is repeated: suhṛdātmanaiva, friendly intelligence. Absorption of intelligence in the personal service of Kṛṣṇa and full consciousness of Kṛṣṇa always are the path of self-realization and liberation. Without being unnecessarily agitated, if we take to the process of Kṛṣṇa consciousness by constantly chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, the cycle of birth and death can be stopped for good.

It may be questioned herein how the child can be fully Kṛṣṇa conscious within the womb of the mother without any paraphernalia with which to execute Kṛṣṇa consciousness. It is not necessary to arrange for paraphernalia to worship the Supreme Personality of Godhead, Viṣṇu. The child wants to remain within the abdomen of its mother and at the same time wants to become free from the clutches of māyā. One does not need any material arrangement to cultivate Kṛṣṇa consciousness. One can cultivate Kṛṣṇa consciousness anywhere and everywhere, provided he can always think of Kṛṣṇa. The mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, can be chanted even within the abdomen of one's mother. One can chant while sleeping, while working, while imprisoned in the womb or while outside. This Kṛṣṇa consciousness cannot be checked in any circumstance. The conclusion of the child's prayer is: "Let me remain in this condition; although it is very miserable, it is better not to fall a victim to māyā again by going outside."
</div>
</div>
</div>

The Lord said, "Using the car festival as an excuse, Krsna goes there with Subhadra and Baladeva"

2021-03-03T07:13:45Z

173.245.54.117: Removed from deleted category 'There'

<div id="compilation">
<div id="facts">
{{terms|"Using the car festival as an excuse, Kṛṣṇa goes there with Subhadrā and Baladeva"}}
{{notes|}}
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[[Category:Caitanya Says]]
[[Category:Use]]
[[Category:Car]]
[[Category:Festival]]
[[Category:Excusing Krsna]]
[[Category:Krsna's Going]]
[[Category:With]]
[[Category:Krsna and Subhadra]]
[[Category:Krsna and Balarama]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 14 - Performance of the Vrndavana Pastimes]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
The Lord said, "Using the car festival as an excuse, Kṛṣṇa goes there with Subhadrā and Baladeva."
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 14.124|CC Madhya 14.124, Translation and Purport]]
</div>
<div class="quote_translation">
The Lord said, "Using the car festival as an excuse, Kṛṣṇa goes there with Subhadrā and Baladeva."
</div>
</div>
</div>

No one but the Supreme Personality of Godhead could do what Maharaja Priyavrata has done. Maharaja Priyavrata dissipated the darkness of night, and with the rims of his great chariot, he excavated seven oceans

2021-03-03T04:55:23Z

173.245.54.117: Removed from deleted category 'But'

<div id="compilation">
<div id="facts">
{{terms|"No one but the Supreme Personality of Godhead could do what Maharaja Priyavrata has done. Maharaja Priyavrata dissipated the darkness of night, and with the rims of his great chariot, he excavated seven oceans"}}
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[[Category:No One Can]]
[[Category:Supreme Personality of Godhead]]
[[Category:Can Do]]
[[Category:What]]
[[Category:Priyavrata]]
[[Category:Done]]
[[Category:Dissipate]]
[[Category:Darkness]]
[[Category:Night]]
[[Category:With]]
[[Category:Rim]]
[[Category:Great]]
[[Category:Chariot]]
[[Category:Excavation]]
[[Category:Seven Oceans]]
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 05 Chapter 01 - The Activities of Maharaja Priyavrata]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
</div>
<div id="SB5139_0" class="quote" parent="SB_Canto_5" book="SB" index="40" link="SB 5.1.39" link_text="SB 5.1.39">
<div class="heading">There are many famous verses regarding Mahārāja Priyavrata's activities: "No one but the Supreme Personality of Godhead could do what Mahārāja Priyavrata has done. Mahārāja Priyavrata dissipated the darkness of night, and with the rims of his great chariot, he excavated seven oceans."
</div>
<span class="link">[[Vanisource:SB 5.1.39|SB 5.1.39, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">There are many famous verses regarding Mahārāja Priyavrata's activities: "No one but the Supreme Personality of Godhead could do what Mahārāja Priyavrata has done. Mahārāja Priyavrata dissipated the darkness of night, and with the rims of his great chariot, he excavated seven oceans."</p>
</div>
<div class="purport text"><p>There are many excellent verses, famous all over the world, concerning the activities of Mahārāja Priyavrata. He is so celebrated that his activities are compared to those of the Supreme Personality of Godhead. Sometimes a sincere servant and devotee of the Lord is also called bhagavān. Śrī Nārada is called bhagavān, and Lord Śiva and Vyāsadeva are also sometimes called bhagavān. This designation, bhagavān, is sometimes conferred upon a pure devotee by the grace of the Lord so that he will be very highly esteemed. Mahārāja Priyavrata was such a devotee.</p>
</div>
</div>
</div>

Men who are too much attached to material enjoyment are captivated by the prospect of being elevated to the higher planetary system, and so they take to such ritualistic activities

2021-03-03T02:48:26Z

173.245.54.117: Removed from deleted category 'They'

<div id="compilation">
<div id="facts">
{{terms|"Men who are too much attached to material enjoyment are captivated by the prospect of being elevated to the higher planetary system, and so they take to such ritualistic activities"}}
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[[Category:Elevated]]
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[[Category:Take]]
[[Category:Ritualistic]]
[[Category:Activities]]
[[Category:Krsna Book Chapter 87 - Prayers by the Personified Vedas]]
[[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">
Men who are too much attached to material enjoyment are captivated by the prospect of being elevated to the higher planetary system, and so they take to such ritualistic activities. But persons who are intelligent, who have taken shelter of a bona fide spiritual master to see things as they are, do not take to fruitive activities but engage themselves in the transcendental loving service of the Lord.
</div>

<div class="quote_link">
[[Vanisource:KB 87|Krsna Book, 87]]
</div>
<div class="text">
That the cosmic world is only temporarily manifested does not mean that it is false or that the source of its manifestation is false. Since the source of its manifestation is truth, the manifestation is also truth, but one must know how to utilize it. The example of the earthen pot may be cited again: the earthen pot produced from the whole earth is temporary, but when used for a proper purpose the earthen pot is not false. The Vaiṣṇava philosophers know how to utilize the temporary construction of this material world, just as a sane man knows how to utilize the temporary construction of the earthen pot. When the earthen pot is used for a wrong purpose, that is false. Similarly, the human body or the material world, when used for sense gratification, is false. But if the human body and the material creation are used for the service of the Supreme Lord, their activities are never false. It is therefore confirmed in the Bhagavad-gītā that even slightly using the body and the material world for the service of the Lord can deliver a person from the gravest danger. When properly utilized, neither the superior nor inferior energies emanating from the Supreme Personality of Godhead are false.

As far as fruitive activities are concerned, they are mainly based on the platform of sense gratification. Therefore an advanced Kṛṣṇa conscious person does not take to them. The result of fruitive activities can elevate one to the higher planetary system, but as it is said in the Bhagavad-gītā, foolish persons, after exhausting the results of their pious activities in the heavenly kingdom, come back again to this lower planetary system and then again try to go to the higher planetary system. Their only profit is to take the trouble of going and coming back, just as at present many material scientists are spoiling their time by trying to go to the moon planet and again coming back. Those who are engaged in fruitive activities are described by the Vedas personified as andha-paramparā, or blind followers of the Vedic ritualistic ceremonies. Although such ceremonies are certainly mentioned in the Vedas, they are not meant for the intelligent class of men. Men who are too much attached to material enjoyment are captivated by the prospect of being elevated to the higher planetary system, and so they take to such ritualistic activities. But persons who are intelligent, who have taken shelter of a bona fide spiritual master to see things as they are, do not take to fruitive activities but engage themselves in the transcendental loving service of the Lord.

Persons who are not devotees take to the Vedic ritualistic ceremonies for materialistic reasons, and then they are bewildered. A vivid example may be given: an intelligent person possessing one million dollars in currency notes does not hold the money without using it, even though he knows perfectly well that the currency notes in themselves are nothing but paper. When one has one million dollars in currency notes, he is actually holding only a huge bunch of papers, but if he utilizes it for a purpose, then he benefits. Similarly, although this material world may be false, just like the paper, it has its proper beneficial utilization. Because the currency notes, although paper, are issued by the government, they have full value. Similarly, this material world may be false or temporary, but because it is an emanation from the Supreme Lord, it has its full value. The Vaiṣṇava philosopher acknowledges the full value of this material world and knows how to utilize it properly, whereas the Māyāvādī philosopher fails to do so, just as those who mistake a currency note for ordinary paper discard it and cannot utilize the money. Śrīla Rūpa Gosvāmī therefore declares that if one rejects this material world as false, not considering the importance of this material world as a means to serve the Supreme Personality of Godhead, such renunciation has very little value. A person who knows the intrinsic value of this material world for the service of the Lord, who is not attached to the material world, and who renounces the material world by not accepting it for sense gratification is situated in real renunciation. This material world is an expansion of the material energy of the Lord. Therefore it is real. It is not false, as sometimes concluded from the example of the snake and the rope.
</div>
</div>
</div>

Lord Visnu and Laksmi are always situated in everyone's heart, but this does not mean that everyone is Narayana, especially not those in poverty. This is a most abominable term to use in connection with Narayana

2021-03-03T01:30:11Z

173.245.54.117: Removed from deleted category 'But'

<div id="compilation">
<div id="facts">
{{terms|"Lord Viṣṇu and Lakṣmī are always situated in everyone's heart, but this does not mean that everyone is Nārāyaṇa, especially not those in poverty. This is a most abominable term to use in connection with Nārāyaṇa"}}
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[[Category:Srimad-Bhagavatam, Canto 06 Chapter 19 Purports - Performing the Pumsavana Ritualistic Ceremony]]
[[Category:Srimad Bhagavatam, Canto 06 Purports]]
</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">
Unscrupulous men sometimes address a poor man as daridra-nārāyaṇa, or "poor Nārāyaṇa." This is most unscientific. Lord Viṣṇu and Lakṣmī are always situated in everyone's heart, but this does not mean that everyone is Nārāyaṇa, especially not those in poverty. This is a most abominable term to use in connection with Nārāyaṇa.
</div>

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

Lord Krsna Himself appeared in the sky of the Yadu dynasty, and He was exactly like the moon surrounded by the stars, or the members of the Yadu dynasty

2021-03-03T00:33:57Z

173.245.54.117: Removed from deleted category 'By'

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{{terms|"Lord Kṛṣṇa Himself appeared in the sky of the Yadu dynasty, and He was exactly like the moon surrounded by the stars, or the members of the Yadu dynasty"}}
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[[Category:Krsna Book Chapter 20 - Description of Autumn]]
[[Category:Krsna Book Chapters 01 to 90]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
Lord Kṛṣṇa Himself appeared in the sky of the Yadu dynasty, and He was exactly like the moon surrounded by the stars, or the members of the Yadu dynasty. When there are ample blooming flowers in the gardens in the forest, the fresh, aromatic breeze gives a great relief to the person who has suffered during the summer and rainy seasons.
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[[Vanisource:KB 20|Krsna Book, 20]]
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<div class="text">
The autumn season takes away the rolling of dark clouds in the sky as well as the polluted water. Filthy conditions on the ground also become cleansed. Similarly, a person who takes to Kṛṣṇa consciousness immediately becomes cleansed of all dirty things within and without. Kṛṣṇa is therefore known as Hari. Hari means “he who takes away.” Kṛṣṇa immediately takes away all unclean habits from anyone who takes to Kṛṣṇa consciousness. The clouds of autumn are white, for they do not carry any water. Similarly, a retired man, being freed from all responsibility of family affairs (namely, maintaining the home, wife and children) and taking completely to Kṛṣṇa consciousness, becomes freed from all anxieties and looks as white as clouds in autumn. Sometimes in autumn the falls come down from the top of the hill to supply clean water, and sometimes they stop. Similarly, sometimes great saintly persons distribute clear knowledge, and sometimes they are silent. The small ponds, which were filled with water because of the rainy season, gradually dry up in autumn. As for the small aquatics living in the reservoirs, they cannot understand that their ponds are diminishing day by day, as the materially engrossed persons cannot understand that their duration of life is being reduced day by day. Such persons are engaged in maintaining cows, property, children, wife, society and friendship. Due to the reduced water and scorching heat from the sun in the autumn season, the small creatures living in small reservoirs of water are very much disturbed; they are exactly like uncontrolled persons who are always unhappy from being unable to enjoy life or maintain their family members. The muddy earth gradually dries up, and newly grown fresh vegetation begins to wither. Similarly, for one who has taken to Kṛṣṇa consciousness, desire for family enjoyment gradually dries up.

Because of the appearance of the autumn season, the water of the ocean becomes calm and quiet, just as a person developed in self-realization becomes free from disturbance by the three modes of material nature. In autumn, farmers save the water within the fields by building strong walls so that the water contained within the field cannot run out. There is hardly any hope for new rainfall; therefore they want to save whatever is in the field. Similarly, a person who is actually advanced in self-realization protects his energy by controlling the senses. It is advised that after the age of fifty one should retire from family life and conserve the energy of the body for utilization in the advancement of Kṛṣṇa consciousness. Unless one is able to control the senses and engage them in the transcendental loving service of Mukunda, there is no possibility of salvation.

During the daytime in autumn, the sun is very scorching, but at night, due to the clear moonshine, people get relief from the day’s fatigue. Similarly, a person who takes shelter of Mukunda, or Kṛṣṇa, can be saved from the fatigue of misidentifying the body with the self. Mukunda, or Kṛṣṇa, is also the source of solace for the damsels of Vṛndāvana. The damsels of Vrajabhūmi are always suffering because of separation from Kṛṣṇa, but when they meet Him during the moonlit autumn night, their fatigue of separation is relieved. When the sky is clear of all clouds, the stars at night shine very beautifully; similarly, when a person is actually situated in Kṛṣṇa consciousness, he is cleared of all dirty things, and he becomes as beautiful as the stars in the autumn sky. Although the Vedas contain instructions for pursuing knowledge (jñāna), for practicing mystic yoga and for engaging in karmic activities in the form of sacrifices, the ultimate purpose of the Vedas is stated in the Bhagavad-gītā: one has to accept Kṛṣṇa consciousness after thoroughly studying the Vedas. Therefore the clean heart of a devotee in Kṛṣṇa consciousness can be compared to the clean sky of the autumn season. During autumn, the moon looks very bright along with the stars in the clear sky. Lord Kṛṣṇa Himself appeared in the sky of the Yadu dynasty, and He was exactly like the moon surrounded by the stars, or the members of the Yadu dynasty. When there are ample blooming flowers in the gardens in the forest, the fresh, aromatic breeze gives a great relief to the person who has suffered during the summer and rainy seasons. Unfortunately, such breezes could not give any relief to the gopīs because of their hearts’ dedication to Kṛṣṇa. People in general might have taken pleasure in that nice autumn breeze, but the gopīs, not being embraced by Kṛṣṇa, were not very much satisfied.

On the arrival of the autumn season, all the cows, deer, birds and females in general become pregnant, because in that season all the husbands generally become impelled by sex desire. Such pregnant females are exactly like the transcendentalists who, by the grace of the Supreme Lord, are bestowed with the benediction of their destinations in life. Śrīla Rūpa Gosvāmī has instructed in his Upadeśāmṛta that one should execute devotional service with great enthusiasm, patience and conviction and should follow the rules and regulations, keep oneself clean from material contamination and stay in the association of devotees. By following these six principles, one is sure to achieve the desired result of devotional service. For him who patiently follows the regulative principles of devotional service, the time will undoubtedly come when he will achieve the desired result, as the females reap results by becoming pregnant.
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Liberation and freedom from the reactions of sinful activities are only by-products of chanting the holy name of the Lord. If one chants the holy name of the Lord purely, he attains the platform of loving service to the Supreme Personality of Godhead

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{{terms|"liberation and freedom from the reactions of sinful activities are only by-products of chanting the holy name of the Lord. If one chants the holy name of the Lord purely, he attains the platform of loving service to the Supreme Personality of Godhead"}}
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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 24 Purports - The Subterranean Heavenly Planets]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
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<div id="SB52420_0" class="quote" parent="SB_Canto_5" book="SB" index="608" link="SB 5.24.20" link_text="SB 5.24.20">
<div class="heading">Haridāsa Ṭhākura said that liberation and freedom from the reactions of sinful activities are only by-products of chanting the holy name of the Lord. If one chants the holy name of the Lord purely, he attains the platform of loving service to the Supreme Personality of Godhead. In this regard Haridāsa Ṭhākura gave an example comparing the power of the holy name to sunshine.
</div>
<span class="link">[[Vanisource:SB 5.24.20|SB 5.24.20, Translation and Purport]]:
</span><div style="display: inline;" class="trans text"><p style="display: inline;">If one who is embarrassed by hunger or who falls down or stumbles chants the holy name of the Lord even once, willingly or unwillingly, he is immediately freed from the reactions of his past deeds. Karmīs entangled in material activities face many difficulties in the practice of mystic yoga and other endeavors to achieve that same freedom.</p>
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<div class="purport text"><p>It is not a fact that one has to offer his material possessions to the Supreme Personality of Godhead and be liberated before he can engage in devotional service. A devotee automatically attains liberation without separate endeavors. Bali Mahārāja did not get back all his material possessions merely because of his charity to the Lord. One who becomes a devotee, free from material desires and motives, regards all opportunities, both material and spiritual, as benedictions from the Lord, and in this way his service to the Lord is never hampered. Bhukti, material enjoyment, and mukti, liberation, are only by-products of devotional service. A devotee need not work separately to attain mukti. Śrīla Bilvamaṅgala Ṭhākura said, muktiḥ svayaṁ mukulitāñjaliḥ sevate 'smān: a pure devotee of the Lord does not have to endeavor separately for mukti, because mukti is always ready to serve him.</p>
<p>In this regard, Caitanya-caritāmṛta (Antya 3.177-188) describes Haridāsa Ṭhākura's confirmation of the effect of chanting the holy name of the Lord.</p>
:keha bale—'nāma haite haya pāpa-kṣaya'
:keha bale—'nāma haite jīvera mokṣa haya'
<p>Some say that by chanting the holy name of the Lord one is freed from all the reactions of sinful life, and others say that by chanting the holy name of the Lord one attains liberation from material bondage.</p>
<p>haridāsa kahena,—"nāmera ei dui phala naya</p>
:nāmera phale kṛṣṇa-pade prema upajaya
<p>Haridāsa Ṭhākura, however, said that the desired result of chanting the holy name of the Lord is not that one is liberated from material bondage or freed from the reactions of sinful life. The actual result of chanting the holy name of the Lord is that one awakens his dormant Kṛṣṇa consciousness, his loving service to the Lord.</p>
<p>ānuṣaṅgika phala nāmera—'mukti', 'pāpa-nāśa'</p>
:tāhāra dṛṣṭānta yaiche sūryera prakāśa
<p>Haridāsa Ṭhākura said that liberation and freedom from the reactions of sinful activities are only by-products of chanting the holy name of the Lord. If one chants the holy name of the Lord purely, he attains the platform of loving service to the Supreme Personality of Godhead. In this regard Haridāsa Ṭhākura gave an example comparing the power of the holy name to sunshine.</p>
<p>ei ślokera artha kara paṇḍitera gaṇa"</p>
<p>sabe kahe,—'tumi kaha artha-vivaraṇa'</p>
<p>He placed a verse before all the learned scholars present, but the learned scholars asked him to state the purport of the verse.</p>
<p>haridāsa kahena,—"yaiche sūryera udaya</p>
:udaya nā haite ārambhe tamera haya kṣaya
<p>Haridāsa Ṭhākura said that as the sun begins to rise, it dissipates the darkness of night, even before the sunshine is visible.</p>
:caura-preta-rākṣasādira bhaya haya nāśa
:udaya haile dharma-karma-ādi parakāśa
<p>Before the sunrise even takes place, the light of dawn destroys the fear of the dangers of the night, such as disturbances by thieves, ghosts and Rākṣasas, and when the sunshine actually appears, one engages in his duties.</p>
:aiche nāmodayārambhe pāpa-ādira kṣaya
:udaya kaile kṛṣṇa-pade haya premodaya
<p>Similarly, even before one's chanting of the holy name is pure, one is freed from all sinful reactions, and when he chants purely he becomes a lover of Kṛṣṇa.</p>
:'mukti' tuccha-phala haya nāmābhāsa haite
<p>ye mukti bhakta nā laya, se kṛṣṇa cāhe dite"</p>
<p>A devotee never accepts mukti, even if Kṛṣṇa offers it. Mukti, freedom from all sinful reactions, is obtained even by nāmābhāsa, or a glimpse of the light of the holy name before its full light is perfectly visible.</p>
<p>The nāmābhāsa stage is between that of nāma-aparādha, or chanting of the holy name with offenses, and pure chanting. There are three stages in chanting the holy name of the Lord. In the first stage, one commits ten kinds of offenses while chanting. In the next stage, nāmābhāsa, the offenses have almost stopped, and one is coming to the platform of pure chanting. In the third stage, when one chants the Hare Kṛṣṇa mantra without offenses, his dormant love for Kṛṣṇa immediately awakens. This is the perfection.</p>
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Leader means spiritually not materially. This you should understand very clearly. If spiritual potency and strength is there, then material intelligence will automatically follow

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<h2>Correspondence</h2>
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<div id="sub_section">
<h3>1974 Correspondence</h3>
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<div class="quote">
<div class="quote_heading">
Leader means spiritually not materially. This you should understand very clearly. If spiritual potency and strength is there, then material intelligence will automatically follow. We must have a solid foundation of chanting and following the regulative principles. Then one is fit to lead others.
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<div class="quote_link">
[[Vanisource:740906 - Letter to Jagajivana written from Vrndavana|740906 - Letter to Jagajivana written from Vrndavana]]
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<div class="text">
September 06, 1974

Buenos Aires

My Dear Jagajivana Das:

Please accept my blessings. I beg to acknowledge receipt of your letter dated July 8, 1974 and have noted the contents. I am glad that you are enthusiastically taking up book distribution and have increased to 15,000 pieces per month. You have rightly understood the potency contained within my books. So far as being leader is concerned, leader means spiritually not materially. This you should understand very clearly. If spiritual potency and strength is there, then material intelligence will automatically follow. We must have a solid foundation of chanting and following the regulative principles. Then one is fit to lead others. I hope you will understand this point.

I hope this meets you in good health.

Your ever well wisher,

A.C. Bhaktivedanta Swami

ACBS/bs
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Laksmana said, "Expecting opposition from the princes, He (Krsna) armored Himself and took up His bow, named Sarnga, and then our celebrated driver, Daruka, drove the beautiful chariot, without a moment's delay, toward the city of Dvaraka"

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="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>
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<div id="KB83_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="87" link="KB 83" link_text="Krsna Book 83">
<div class="heading">“My dear Draupadī, when I accepted Lord Kṛṣṇa as my worshipable husband and He accepted me as His maidservant, there was a tumultuous roaring among the disappointed princes. All of them were very agitated because of their lusty desires, but without caring for them, my husband, in His form as the four-handed Nārāyaṇa, immediately took me on His chariot, which was drawn by four excellent horses. Expecting opposition from the princes, He armored Himself and took up His bow, named Śārṅga, and then our celebrated driver, Dāruka, drove the beautiful chariot, without a moment's delay, toward the city of Dvārakā."
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<span class="link">[[Vanisource:KB 83|Krsna Book 83]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There were many visitors who came to see Kṛṣṇa, and among them were the Pāṇḍavas, headed by King Yudhiṣṭhira. After talking with the gopīs and bestowing upon them the greatest benediction, Lord Kṛṣṇa welcomed King Yudhiṣṭhira and other relatives who had come to see Him. He first of all inquired from them whether their situation was auspicious. Actually, there is no question of ill fortune for anyone who sees the lotus feet of Lord Kṛṣṇa, yet when Lord Kṛṣṇa, as a matter of etiquette, inquired from King Yudhiṣṭhira about his welfare, the King became very happy by such a reception and addressed the Lord thus: “My dear Lord Kṛṣṇa, great personalities and devotees in full Kṛṣṇa consciousness always think of Your lotus feet and remain fully satisfied by drinking the nectar of transcendental bliss. The nectar which they constantly drink sometimes comes out of their mouths and is sprinkled on others as the narration of Your transcendental activities. This nectar coming from the mouth of a devotee is so powerful that if one is fortunate enough to have the opportunity to drink it, he is immediately freed from the continuous journey of birth and death. Our material existence is caused by our forgetfulness of Your personality, but fortunately the darkness of forgetfulness is immediately dissipated if one is privileged to hear about Your glories. Therefore, my dear Lord, where is the possibility of ill fortune for one who is constantly engaged in hearing Your glorious activities?</p>
<p>"Since we are fully surrendered unto You and have no other shelter than Your lotus feet, we are always confident of our good fortune. My dear Lord, You are the ocean of unlimited knowledge and transcendental bliss. The reactions of mental concoctions in the three phases of material life—wakefulness, sleep and deep sleep—cannot exist in Kṛṣṇa consciousness. All such reactions are invalidated by the practice of Kṛṣṇa consciousness. You are the ultimate destination of all liberated persons. Out of Your independent will only, You have descended to this earth by the use of Your own internal potency, yogamāyā, and to reestablish the Vedic principles of life You have appeared just like an ordinary human being. Since You are the Supreme Person, there cannot be any ill luck for one who has fully surrendered unto You."</p>
<p>When Lord Kṛṣṇa was busy meeting various kinds of visitors and while they were engaged in offering prayers to the Lord, the female members of the Kuru dynasty and the Yadu dynasty took the opportunity to meet with one another and engage in talk of Lord Kṛṣṇa's transcendental pastimes. The first inquiry was made by Draupadī to the wives of Lord Kṛṣṇa. She addressed them: "My dear Rukmiṇī, Bhadrā, Jāmbavatī, Satyā, Satyabhāmā, Kālindī, Śaibyā (Mitravindā), Lakṣmaṇā, Rohiṇī and all other wives of Lord Kṛṣṇa, will you please let us know how Lord Kṛṣṇa, the Supreme Personality of Godhead, accepted you as His wives and married you in pursuance of the marriage ceremonies of ordinary human beings?"</p>
<p>To this question, the chief of the queens, Rukmiṇīdevī, replied, "My dear Draupadī, it was practically a settled fact that princes like Jarāsandha wanted me to marry King Śiśupāla, and, as is usual, all the princes present during the marriage ceremony were prepared with their armor and weapons to fight with any rival who dared to stop the marriage. But the Supreme Personality of Godhead kidnapped me the way a lion takes away a lamb from the flock. This was not, however, a very wondrous act for Lord Kṛṣṇa, because anyone who claims to be a great hero or king within this world is subordinate to the lotus feet of the Lord. All kings touch their helmets to the lotus feet of Lord Kṛṣṇa. My dear Draupadī, it is my eternal desire that life after life I be engaged in the service of Lord Kṛṣṇa, who is the reservoir of all pleasure and beauty. This is my only desire and ambition in life."</p>
<p>After this, Satyabhāmā began to speak. She said, "My dear Draupadī, my father was very much afflicted by the death of his brother, Prasena, and he falsely accused Lord Kṛṣṇa of killing his brother and stealing the Syamantaka jewel, which had actually been taken by Jāmbavān. Lord Kṛṣṇa, in order to establish His pure character, fought with Jāmbavān and rescued the Syamantaka jewel, which He later delivered to my father. My father was very much ashamed and sorry for accusing Lord Kṛṣṇa of his brother's death. After getting back the Syamantaka jewel, he thought it wise to rectify his mistake, so although he had promised others my hand in marriage, he submitted the jewel and me at the lotus feet of Kṛṣṇa, and thus I was accepted as His maidservant and wife."</p>
<p>After this, Jāmbavatī replied to Draupadī’s question. She said, "My dear Draupadī, when Lord Kṛṣṇa attacked my father, Jāmbavān, the King of the ṛkṣas, my father did not know that Lord Kṛṣṇa was his former master, Lord Rāmacandra, the husband of Sītā. Not knowing the identity of Lord Kṛṣṇa, my father fought with Him continuously for twenty-seven days. After this period, when he became fatigued, he could understand that since no one but Lord Rāmacandra could defeat him, his opponent, Lord Kṛṣṇa, must be the same Lord Rāmacandra. He thus came to his senses and immediately returned the Syamantaka jewel. Furthermore, to satisfy the Lord, he presented me to Him to become His wife. In this way I was married to the Lord, and thus my desire to be a servitor of Kṛṣṇa life after life was fulfilled."</p>
<p>After this, Kālindī said, "My dear Draupadī, I was engaged in great austerities and penances to get Lord Kṛṣṇa as my husband. When He became aware of this fact, He very kindly came to me with His friend Arjuna and accepted me as His wife. Lord Kṛṣṇa then took me away from the bank of the Yamunā, and since then I have been engaged in the house of Lord Kṛṣṇa as a sweeper. And the Lord is treating me as His wife."</p>
<p>After this, Mitravindā said, "My dear Draupadī, there was a great assembly of princes at my svayaṁvara ceremony (the personal selection of a husband). Lord Kṛṣṇa was also present in that meeting, and He accepted me as His maidservant by defeating all the princes there. He immediately took me away to Dvārakā, exactly as a lion takes its prey from a pack of dogs. When I was thus taken away by Lord Kṛṣṇa, my brothers wanted to fight Him, and later they were defeated. Thus my desire to become the maidservant of Kṛṣṇa life after life was fulfilled."</p>
<p>After this, Satyā addressed Draupadī in this way: "My dear Draupadī, my father arranged for an assembly for my svayaṁvara, and to test the strength and heroism of the prospective bridegrooms, he stipulated that they each fight with his seven ferocious bulls, which had long, sharp horns. Many heroic prospects tried to defeat the bulls, but unfortunately they were all severely struck, and they returned to their homes as defeated invalids. When Lord Śrī Kṛṣṇa came and fought with the bulls, they were just like playthings for Him. He captured the bulls and roped each one of them by the nostrils. Thus they came under His control, just as a goat's small kids come very easily under the control of children. My father was very much pleased and married me to Lord Kṛṣṇa with great pomp, giving as my dowry many divisions of soldiers, horses, chariots and elephants, along with hundreds of maidservants. Thus Lord Kṛṣṇa brought me to His capital city, Dvārakā. On the way back, He was assaulted by many princes, but Lord Kṛṣṇa defeated all of them, and thus I have the privilege of serving His lotus feet as a maidservant."</p>
<p>After this, Bhadrā began to speak. She said, "My dear Draupadī, Lord Kṛṣṇa is the son of my maternal uncle. Fortunately, I became attracted to His lotus feet. When my father understood these feelings of mine, he personally arranged for my marriage, inviting Lord Kṛṣṇa to marry me and giving Him in dowry one akṣauhiṇī, or division of armed forces, along with many maidservants and other royal paraphernalia. I do not know whether I shall be able to have the shelter of Lord Kṛṣṇa life after life, but still I pray to the Lord that wherever I may take my birth I may not forget my relationship with His lotus feet."</p>
<p>Then Lakṣmaṇā said, “My dear Queen, many times I heard the great sage Nārada glorifying the pastimes of Lord Kṛṣṇa. I became attracted to the lotus feet of Kṛṣṇa when I heard Nārada say that the goddess of fortune, Lakṣmī, was attracted to His lotus feet. Since then I have always been thinking of Him, and thus my attraction for Him has increased. My dear Queen, my father was very affectionate toward me. When he understood that I was attracted to Kṛṣṇa, he devised a plan like that devised by your father: during the svayaṁvara, the prospective bridegrooms had to pierce the eyes of a fish with their arrows. The difference between the competition in your svayaṁvara and mine was that in yours the fish was hanging openly on the ceiling, in clear view, but in mine the fish was covered and could be seen only by its reflection in a pot of water. That was the special feature of my svayaṁvara.</p>
<p>“The news of this device spread all over the world, and when the princes heard of it they arrived at my father's capital city from all directions, fully equipped with armor and guided by their military instructors. Each of them desired to win me as his wife, and one after another they raised the bow and arrow left there for piercing the fish. Many could not even join the bowstring to the two ends of the bow, and without attempting to pierce the fish, they simply left the bow as it was and went away. Some with great difficulty drew the string from one end to the other, but being unable to tie the other end, they were suddenly knocked down by the springlike bow. My dear Queen, you will be surprised to know that at my svayaṁvara meeting there were many famous kings and heroes present. Heroes like Jarāsandha, Ambaṣṭha, Śiśupāla, Bhīmasena, Duryodhana and Karṇa were, of course, able to string the bow, but they could not pierce the fish, because it was covered, and they could not trace it out from the reflection. The celebrated hero of the Pāṇḍavas, Arjuna, was able to see the reflection of the fish on the water, but although with great care he traced out the location of the fish and shot an arrow, he did not pierce the fish in the right spot. But his arrow at least touched the fish, and so he proved himself better than all the other princes.</p>
<p>“All the princes who tried to pierce the target were disappointed, being baffled in their attempts, and some candidates even left the place without making an attempt, but when at last Lord Kṛṣṇa took up the bow, He was able to tie the bowstring very easily, just as a child plays with a toy. He placed the arrow, and looking only once at the reflection of the fish in the water, He shot the arrow, and the pierced fish immediately fell down. This victory of Lord Kṛṣṇa was accomplished at noon, during the moment called abhijit, which is astronomically calculated as auspicious. At that time the vibration of "Jaya! Jaya!" was heard all over the world, and from the sky came sounds of drums beaten by the denizens of heaven. Great demigods were overwhelmed with joy and showered flowers on the earth.</p>
<p>“At that time, I entered the arena of competition, and the ankle bells on my legs sounded very melodious as I walked. I was nicely dressed with new silken garments, flowers decorated my hair, and because of Lord Kṛṣṇa's victory I was in ecstatic joy and smiling very pleasingly. I carried in my hands a golden necklace bedecked with jewels, which glittered at intervals. My curling hair encircled my face, which shone with a bright luster due to the reflection of my various earrings. My eyes blinking, I first observed all the princes present, and when I reached my Lord I very slowly placed the golden necklace on His neck. As I have already informed you, from the very beginning my mind was attracted by Lord Kṛṣṇa, and thus I considered the garlanding of the Lord my great victory. As soon as I placed my garland on the neck of the Lord, there sounded immediately the combined vibration of mṛdaṅgas, paṭaha and ānaka drums, conchshells, kettledrums and other instruments, causing a tumultuous sound, and while the music played, expert male and female dancers began to dance, and singers began to sing sweetly.</p>
<p>“My dear Draupadī, when I accepted Lord Kṛṣṇa as my worshipable husband and He accepted me as His maidservant, there was a tumultuous roaring among the disappointed princes. All of them were very agitated because of their lusty desires, but without caring for them, my husband, in His form as the four-handed Nārāyaṇa, immediately took me on His chariot, which was drawn by four excellent horses. Expecting opposition from the princes, He armored Himself and took up His bow, named Śārṅga, and then our celebrated driver, Dāruka, drove the beautiful chariot, without a moment's delay, toward the city of Dvārakā. Thus, in the presence of all the princes, I was carried away very quickly, exactly as a deer is carried away from the flock by a lion. Some of the princes, however, wanted to check our progress, and thus, equipped with proper weapons, they opposed us, just as dogs try to oppose the progressive march of a lion. At that time, due to the arrows released by the Śārṅga bow of Lord Kṛṣṇa, some of the princes lost their hands, some of them lost their legs, some lost their heads and their lives, and others fled from the battlefield.</p>
<p>"The Supreme Personality of Godhead then entered the most celebrated city of the universe, Dvārakā, and as He entered the city He appeared like the shining sun. The whole city of Dvārakā was profusely decorated on that occasion. There were so many flags and festoons and gates all over Dvārakā that the sunshine could not even enter the city. I have already told you that my father was very affectionate to me, so when he saw that my desire had been fulfilled by my getting Lord Kṛṣṇa as my husband, in great happiness he began to distribute to friends and relatives various kinds of gifts, such as valuable garments, ornaments, bedsteads and sitting carpets. Lord Kṛṣṇa is always self-sufficient, yet my father, out of his own accord, offered my husband a dowry consisting of riches, soldiers, elephants, chariots, horses and many rare and valuable weapons. He presented all these to the Lord with great enthusiasm. My dear Queen, at that time I could guess that in my previous life I must have performed some wonderfully pious activity, and as a result I can in this life be one of the maidservants in the house of the Supreme Personality of Godhead."</p>
<p>When all the principal queens of Lord Kṛṣṇa had finished their statements, Rohiṇī, as the representative of the other sixteen thousand queens, began to narrate the incident of their becoming wives of Kṛṣṇa.</p>
<p>"My dear Queen, when Bhaumāsura was conquering all the world, he collected wherever possible all the beautiful daughters of the kings and kept us arrested within his palace. When news of our imprisonment reached Lord Kṛṣṇa, He fought with Bhaumāsura and released us. Lord Kṛṣṇa killed Bhaumāsura and all his soldiers, and although He had no need to accept even one wife, He nevertheless, by our request, married all sixteen thousand of us. My dear Queen, our only qualification was that we were always thinking of the lotus feet of Lord Kṛṣṇa, which is the way to release oneself from the bondage of repeated birth and death. My dear Queen Draupadī, please take it from us that we are not after any opulence such as a kingdom, an empire or a position of heavenly enjoyment. We do not want to enjoy such material opulences, nor do we desire to achieve the yogic perfections, nor the exalted post of Lord Brahmā. Nor do we want any of the different kinds of liberation—sārūpya, sālokya, sārṣṭi, sāmīpya or sāyujya. We are not at all attracted by any of these opulences. Our only ambition is to bear on our heads life after life the dust particles attached to the lotus feet of Lord Kṛṣṇa. The goddess of fortune also desires to keep that dust on her breasts, along with fragrant saffron. We simply desire this dust, which accumulates underneath the lotus feet of Kṛṣṇa as He travels on the land of Vṛndāvana as a cowherd boy. The gopīs especially, and also the cowherd men and the aborigine tribeswomen, always desire to become the grass and straw on the streets of Vṛndāvana, to be trampled on by the lotus feet of Kṛṣṇa. My dear Queen, we wish to remain as such life after life, without any other desire."</p>
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Kunti continued, "We may be put into various types of dangerous conditions by our family members, the Kurus, but I am confident that You (Krsna) remember us and always keep us safe and sound"

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{{terms|"We may be put into various types of dangerous conditions by our family members, the Kurus, but I am confident that You remember us and always keep us safe and sound"}}
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[[Category:Krsna Book Chapter 58 - Five Queens Married by Krsna]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
We may be put into various types of dangerous conditions by our family members, the Kurus, but I am confident that You remember us and always keep us safe and sound. Even ordinary devotees who simply think of You are always immune to all kinds of material danger, and what to speak of ourselves, who are personally remembered by You.
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<div class="quote_link">
[[Vanisource:KB 58|Krsna Book, 58]]
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<div class="text">
After meeting with the five brothers, Lord Kṛṣṇa personally went to visit Śrīmatī Kuntīdevī, the mother of the Pāṇḍavas, who was also Kṛṣṇa’s paternal aunt. In offering His respects to His aunt, Kṛṣṇa also touched her feet. Kuntīdevī’s eyes became wet, and, in great love, she feelingly embraced Lord Kṛṣṇa. She then inquired from Him about the well-being of her paternal family members—her brother Vasudeva, his wife and other members of the family. Similarly, Kṛṣṇa also inquired from His aunt about the welfare of the Pāṇḍava family. Although Kuntīdevī was related to Kṛṣṇa by family ties, she knew immediately after meeting Him that He is the Supreme Personality of Godhead. She remembered the past calamities of her life and how by the grace of Kṛṣṇa she and her sons, the Pāṇḍavas, had been saved. She knew perfectly well that without Kṛṣṇa’s grace no one could have saved them from the fire “accident” designed by the sons of Dhṛtarāṣṭra. In a choked-up voice, she began to narrate before Kṛṣṇa the history of their life.

Śrīmatī Kuntī said, “My dear Kṛṣṇa, I remember the day when You sent my brother Akrūra to gather information about us. This means that You always remember us automatically. When You sent Akrūra, I could understand that there was no possibility of our being put in danger. All good fortune in our life began when You sent Akrūra to us. Since then, I have been convinced that we are not without protection. We may be put into various types of dangerous conditions by our family members, the Kurus, but I am confident that You remember us and always keep us safe and sound. Even ordinary devotees who simply think of You are always immune to all kinds of material danger, and what to speak of ourselves, who are personally remembered by You. So, my dear Kṛṣṇa, there is no question of bad luck; we are always in an auspicious position because of Your grace. But although You have bestowed a special favor on us, people should not mistakenly think that You are partial to some and inattentive to others. You make no such distinction. No one is Your favorite and no one is Your enemy. As the Supreme Personality of Godhead, You are equal to everyone, and everyone can take advantage of Your special protection. The fact is that although You are equal to everyone, You are especially inclined to the devotees who always think of You. The devotees are related to You by ties of love. As such, they cannot forget You even for a moment. You are present in everyone’s heart, but because the devotees always remember You, You respond accordingly. Although the mother has affection for all the children, she takes special care of the one who is fully dependent. I know certainly, my dear Kṛṣṇa, that being seated in everyone’s heart, You always create auspicious situations for Your unalloyed devotees.”

Then King Yudhiṣṭhira also praised Kṛṣṇa as the Supreme Personality and universal friend of everyone, but because Kṛṣṇa was taking special care of the Pāṇḍavas, King Yudhiṣṭhira said, “My dear Kṛṣṇa, we do not know what sort of pious activities we have executed in our past lives that have made You so kind and gracious to us. We know very well that the great mystics who always engage in meditation to capture You do not find it easy to obtain such grace, nor can they draw any personal attention from You. I cannot understand why You are so kind to us. We are not yogīs; on the contrary, we are attached to material contaminations. We are householders dealing in politics, worldly affairs. I do not know why You are so kind to us.”

Being requested by King Yudhiṣṭhira, Kṛṣṇa agreed to stay in Hastināpura for four months during the rainy season. The four months of the rainy season are called Cāturmāsya. During this period, the generally itinerant preachers and brāhmaṇas stop at a certain place and live under rigid regulative principles. Although Lord Kṛṣṇa is above all regulative principles, He agreed to stay at Hastināpura out of affection for the Pāṇḍavas. Taking this opportunity of Kṛṣṇa’s residence in Hastināpura, all the citizens of the city got the privilege of seeing Him now and then, and thus they merged into transcendental bliss simply by seeing Lord Kṛṣṇa face to face.
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Krsna, by His activities, childhood activities, He gave pleasure to His father and mother, Yasoda and Nanda. Therefore He is known as Yasoda-nandana, Nanda-nandana. He was lover of Radharani; therefore He is called Radha-ramana

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{{terms|"Krsna, by His activities, childhood activities, He gave pleasure to His father and mother, Yasoda and Nanda. Therefore He is known as Yasoda-nandana, Nanda-nandana. He was lover of Radharani; therefore He is called Radha-ramana"}}
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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="LectureonSB125MontrealAugust21968_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="24" link="Lecture on SB 1.2.5 -- Montreal, August 2, 1968" link_text="Lecture on SB 1.2.5 -- Montreal, August 2, 1968">
<div class="heading">Nanda-nandana means one who gives pleasure to Nanda. So everyone's son, child, gives pleasure to his parents. So Kṛṣṇa, by His activities, childhood activities, He gave pleasure to His father and mother, Yaśodā and Nanda. Therefore He is known as Yaśodā-nandana, Nanda-nandana. He was lover of Rādhārāṇī; therefore He is called Rādhā-ramaṇa.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.2.5 -- Montreal, August 2, 1968|Lecture on SB 1.2.5 -- Montreal, August 2, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, you should understand Kṛṣṇa as God. When we speak of Kṛṣṇa... Last week I explained that if there can be any name of God... There are many thousands of names of God. Somebody says, "God has no name." Yes, God has no particular name because, as I explained, God's name is ascertained according to His activity. Just the other day I explained. God appeared as the son of Nanda Mahārāja, so He is called son of Nanda. That is another name, Nanda-nandana. Nanda-nandana means one who gives pleasure to Nanda. So everyone's son, child, gives pleasure to his parents. So Kṛṣṇa, by His activities, childhood activities, He gave pleasure to His father and mother, Yaśodā and Nanda. Therefore He is known as Yaśodā-nandana, Nanda-nandana. He was lover of Rādhārāṇī; therefore He is called Rādhā-ramaṇa. In this way, Kṛṣṇa has got different names, or God has got different names, according to His activities. But His real name is Kṛṣṇa. Kṛṣṇa means all-attractive. He attracts everyone. Kṛṣṇa attracts both the nondevotees and devotees. Devotees are very much attracted to Kṛṣṇa to render service, and nondevotees are attracted to Kṛṣṇa to kill Him, but everyone is attracted. Somebody is attracted to vanquish God. That is also another attraction, indirect attraction. If I always think of my enemy, "How shall I vanquish him?" that is an attraction. And if I think of somebody, of my friend or somebody, "How shall I make him happy?" that is also attraction.</p>
<p>So there are two classes of men in this world. One class is trying to serve God, another class is trying to kill God. There is no third division. So those who are trying to kill God, that is an attraction. And those who are trying to serve God, that is also attraction. Therefore God is all-attractive. Just try to understand whether this definition is complete, that Kṛṣṇa means all-attractive. Therefore Bhāgavata says, kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]]). There may be many Gods, according to our conception. God means all-powerful, or full of... Our definition, in the Vedic śāstra: God means full of all opulences. There are six kinds of opulences: to become rich, to become very powerful, influential, very much famous, very beautiful, very wise, and very much renounced, unattached. The six kinds of opulences, when they are found in fullness somewhere, that is God. This is the definition of God, these six kinds of opulences.</p>
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Kasyapa Muni, in a negative way, instructed his wife Diti how to become a Vaisnavi

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{{terms|"Kasyapa Muni, in a negative way, instructed his wife Diti how to become a Vaisnavi"}}
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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>
</div>
<div id="SB61849_0" class="quote" parent="SB_Canto_6" book="SB" index="726" link="SB 6.18.49" link_text="SB 6.18.49">
<div class="heading">Generally the goddess Kālī is offered food containing meat and fish, and therefore Kaśyapa Muni strictly forbade his wife to take the remnants of such food. Actually a Vaiṣṇava is not allowed to take any food offered to the demigods. A Vaiṣṇava is always fixed in accepting prasāda offered to Lord Viṣṇu. Through all these instructions, Kaśyapa Muni, in a negative way, instructed his wife Diti how to become a Vaiṣṇavī.
</div>
<span class="link">[[Vanisource:SB 6.18.49|SB 6.18.49, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Never eat leftover food, never eat prasāda offered to the goddess Kālī (Durgā), and do not eat anything contaminated by flesh or fish. Do not eat anything brought or touched by a śūdra nor anything seen by a woman in her menstrual period. Do not drink water by joining your palms.</p>
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<div class="purport text"><p>Generally the goddess Kālī is offered food containing meat and fish, and therefore Kaśyapa Muni strictly forbade his wife to take the remnants of such food. Actually a Vaiṣṇava is not allowed to take any food offered to the demigods. A Vaiṣṇava is always fixed in accepting prasāda offered to Lord Viṣṇu. Through all these instructions, Kaśyapa Muni, in a negative way, instructed his wife Diti how to become a Vaiṣṇavī.</p>
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Kamais tais tair hrta jnanah prapadyante 'nya-devatah: (BG 7.20) those who do not know the position of the demigods are inclined to worship the demigods for some material purpose, but the results of such worship are never permanent

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{{terms|"those who do not know the position of the demigods are inclined to worship the demigods for some material purpose, but the results of such worship are never permanent"|"Kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ"}}
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
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<div id="SB82430_0" class="quote" parent="SB_Canto_8" book="SB" index="841" link="SB 8.24.30" link_text="SB 8.24.30">
<div class="heading">Those who do not know the position of the demigods are inclined to worship the demigods for some material purpose, but the results of such worship are never permanent. Consequently, here it is said, yathetareṣāṁ pṛthag-ātmanāṁ satām, padopasarpaṇaṁ mṛṣā bhavet. In other words, if one is to worship someone else, he must worship the Supreme Personality of Godhead.
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<span class="link">[[Vanisource:SB 8.24.30|SB 8.24.30, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O my Lord, possessing eyes like the petals of a lotus, the worship of the demigods, who are in the bodily concept of life, is fruitless in all respects. But because You are the supreme friend and dearmost Supersoul of everyone, worship of Your lotus feet is never useless. You have therefore manifested Your form as a fish.</p>
</div>
<div class="purport text"><p>The demigods like Indra, Candra and Sūrya are ordinary living entities who are differentiated parts and parcels of the Supreme Personality of Godhead. The Lord expands Himself through the living beings (nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13)). His personal viṣṇu-tattva forms, which are all spiritual, are called svāṁśa, and the living entities who are differentiated parts are called vibhinnāṁśa. Some of the vibhinnāṁśa forms are spiritual, and some are a combination of matter and spirit. The conditioned souls in the material world are different from their external bodies made of material energy. Thus the demigods living in the upper planetary systems and the living entities living in the lower planetary system are of the same nature. Nonetheless, those living as human beings on this planet are sometimes attracted to worshiping the demigods in the higher planetary systems. Such worship is temporary. As the human beings on this planet have to change their bodies (tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]])), the living entities known as Indra, Candra, Varuṇa and so on will also have to change their bodies in due course of time. As stated in Bhagavad-gītā, antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām: ([[Vanisource:BG 7.23 (1972)|BG 7.23]]) "Men of small intelligence worship the demigods, and their fruits are limited and temporary." Kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ: ([[Vanisource:BG 7.20 (1972)|BG 7.20]]) those who do not know the position of the demigods are inclined to worship the demigods for some material purpose, but the results of such worship are never permanent. Consequently, here it is said, yathetareṣāṁ pṛthag-ātmanāṁ satām, padopasarpaṇaṁ mṛṣā bhavet. In other words, if one is to worship someone else, he must worship the Supreme Personality of Godhead. Then his worship will never be fruitless. Svalpam apy asya dharmasya trāyate mahato bhayāt: even a slight attempt to worship the Supreme Personality of Godhead is a permanent asset. Therefore, as recommended in Śrīmad-Bhāgavatam, tyaktvā sva-dharmaṁ caraṇāmbujaṁ hareḥ. One should take to the worship of the lotus feet of Hari, even if this means giving up the so-called occupational duty assigned because of the particular body one has accepted. Because worship in terms of the body is temporary, it does not bear any permanent fruit. But worship of the Supreme Personality of Godhead gives immense benefit.</p>
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Joint mess program is not good. "You bring some money, you bring some money and spend us jointly for eating, sleeping." That is called joint mess. You know the joint mess? This word? What is that, meaning?

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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
</div>
<div id="1973_Conversations_and_Morning_Walks" class="sub_section" sec_index="6" parent="Conversations_and_Morning_Walks" text="1973 Conversations and Morning Walks"><h3>1973 Conversations and Morning Walks</h3>
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<div id="RoomConversationNovember31973NewDelhi_0" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="84" link="Room Conversation -- November 3, 1973, New Delhi" link_text="Room Conversation -- November 3, 1973, New Delhi">
<div class="heading">When you have got this center, it is not that you should be engaged from morning till you go to bed for sense gratification. That is not life. That is karmī's life. You have no time for sat-saṅga, for association. You cannot make any progress by this sort of karmī's life. We have to work for organization, but not that whole day and night engaged and no sat-saṅga. That is a misguided policy, and it will spoil the whole structure. In Los Angeles, they regularly assemble during ārati and class. If this regulative principle is lost, then you are karmīs. They must come back by six o'clock, suspending all other duties, and assemble by seven o'clock. Joint mess program is not good. "You bring some money, you bring some money and spend us jointly for eating, sleeping." That is called joint mess. You know the joint mess? This word? What is that, meaning?
</div>
<mp3player>https://s3.amazonaws.com/vanipedia/clip/731103RC.DEL_clip1.mp3</mp3player>
<span class="link">[[Vanisource:Room Conversation -- November 3, 1973, New Delhi|Room Conversation -- November 3, 1973, New Delhi]]: </span><div class="text"><p style="display: inline;">Pradyumna: Yes.</p>
:sat-saṅgān mukta-duḥsaṅgo
:hātuṁ notsahate budhaḥ
:kīrtyamānaṁ yaśo yasya
:sakṛd ākarṇya rocanam
<p>Prabhupāda: Where it is quoted from?</p>
<p>Pradyumna: Quoted from Bhāgavatam, Śrīmad Bhāgavatam, 1.10.11.</p>
<p>Prabhupāda: Eh?</p>
<p>Pradyumna: First Canto, Tenth Chapter, Eleventh Verse.</p>
<p>Prabhupāda: Make note there.</p>
<p>Pradyumna: Translation?</p>
<p>Prabhupāda: Yes.</p>
<p>Pradyumna: "The intelligent, who have understood the Supreme Lord in association with pure devotees and have become freed from bad materialistic association can never avoid hearing the glories of the Lord even though they have heard them only once."</p>
<p>Prabhupāda: Hm. So this will protect you from the influence of māyā. Read that again.</p>
<p>Pradyumna: Sanskrit or translation.</p>
<p>Prabhupāda: Translation.</p>
<p>Pradyumna: "The intelligent, who have understood the Supreme Lord in association with pure devotees and have become freed..."</p>
<p>Prabhupāda: "In association with pure devotees." So if you are karmīs, then where is the..., What is the value of this association? Sat-saṅga. Sat-saṅga means assembly, discussion. Bodhayantaḥ parasparam, tuṣyanti ca ramanti ca. If you are not interested in association, discussion, then you are finished. So... karmīs, they are fools and rascals. When you have got this center, it is not that you should be engaged from morning till you go to bed for sense gratification. That is not life. That is karmī's life. You have no time for sat-saṅga, for association. You cannot make any progress by this sort of karmī's life. We have to work for organization, but not that whole day and night engaged and no sat-saṅga. That is a misguided policy, and it will spoil the whole structure. In Los Angeles, they regularly assemble during ārati and class. If this regulative principle is lost, then you are karmīs. They must come back by six o'clock, suspending all other duties, and assemble by seven o'clock. Joint mess program is not good. "You bring some money, you bring some money and spend us jointly for eating, sleeping." That is called joint mess. You know the joint mess? This word? What is that, meaning?</p>
<p>Brahmānanda: Well, it means... I thought it had something to do with civil servants, where they all live in a dormitory and eat in a large hall.</p>
<p>Prabhupāda: Yes, yes.</p>
<p>Brahmānanda: And they all contribute...</p>
<p>Prabhupāda: Yes.</p>
<p>Brahmānanda: ...part of their salary.</p>
<p>Prabhupāda: So if you make that association, that will not help you. Joint mess, dormitory. Or joint family. Just like in India. There are five brothers. They're earning. Father and mother is the leader. They're handing over the money, and the father, mother managing. That is Indian system, a joint family. So joint family or joint mess, the same thing. So if you make like that, a center, then it is no good. You must get spiritual strength. Karmī strength will not help you. What they are doing in Babar(?) Road, these girls?</p>
<p>Guru dāsa: They're preparing some śṛṅgāra for Deity.</p>
<p>Prabhupāda: Why not here? Why go to Babar Road, spend twenty rupees?</p>
<p>Guru dāsa: According to them, that sometimes they have to go in the center of town.</p>
<p>Prabhupāda: Nobody has intelligence. It will not, it will not stay. It will be spoiled. Joint mess organization. In Los Angeles, they're also doing business. They're going to sell books. But regulative principle is observed. Huge expenditure they have got. No center is so improved as Los Angeles. We have purchased six houses. And I wanted immediately two lakhs, immediately sent. You cannot pay. You simply want to take. In India, nobody can pay. If I want two lakhs, nobody can pay. But all this money have been taken from U.S.A. I asked Bali Mardana, I asked Karandhara. They paid me for this Bombay affair, sixteen, eighteen lakhs. (break) ...and breathing also does not stop. It goes very slow. Therefore he cannot be immortal. And Bhagavad-gītā proposes, that is wonderful thing, if you can stop death. And whole spiritual life means how to stop death. That is Bhāgavata's instruction, "Don't accept guru, don't accept father, don't accept, or don't be father, don't be mother, don't be, if you cannot stop death." Either you don't accept, or don't become. Just like they want guru. So don't accept a guru who cannot stop your death. And from guru's side, it is advised, "Don't become guru if you cannot stop the death of your disciple." This is Bhāgavatam's statement. So our Kṛṣṇa consciousness movement is to stop death, live eternally with Kṛṣṇa, go back to home, back to Godhead. This is our movement. So our guru gives us this opportunity, no more death.</p>
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Just north of Ilavrta-varsa - and going further northward, one after another - are three mountains named Nila, Sveta and Srngavan. These mark the borders of the three varsas named Ramyaka, Hiranmaya and Kuru

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
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<div id="SB5168_0" class="quote" parent="SB_Canto_5" book="SB" index="381" link="SB 5.16.8" link_text="SB 5.16.8">
<div class="heading">Just north of Ilāvṛta-varṣa—and going further northward, one after another—are three mountains named Nīla, Śveta and Śṛṅgavān. These mark the borders of the three varṣas named Ramyaka, Hiraṇmaya and Kuru and separate them from one another.
</div>
<span class="link">[[Vanisource:SB 5.16.8|SB 5.16.8, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Just north of Ilāvṛta-varṣa—and going further northward, one after another—are three mountains named Nīla, Śveta and Śṛṅgavān. These mark the borders of the three varṣas named Ramyaka, Hiraṇmaya and Kuru and separate them from one another. The width of these mountains is 2,000 yojanas (16,000 miles). Lengthwise, they extend east and west to the beaches of the ocean of salt water. Going from south to north, the length of each mountain is one tenth that of the previous mountain, but the height of them all is the same.</p>
</div>
<div class="purport text"><p>In this regard, Madhvācārya quotes the following verses from the Brahmāṇḍa Purāṇa:</p>
:yathā bhāgavate tūktaṁ
:bhauvanaṁ kośa-lakṣaṇam
:tasyāvirodhato yojyam
:anya-granthāntare sthitam
:maṇḍode puraṇaṁ caiva
:vyatyāsaṁ kṣīra-sāgare
:rāhu-soma-ravīṇāṁ ca
:maṇḍalād dvi-guṇoktitām
:vinaiva sarvam unneyaṁ
:yojanābhedato 'tra tu
<p>It appears from these verses that aside from the sun and moon, there is an invisible planet called Rāhu. The movements of Rāhu cause both solar and lunar eclipses. We suggest that the modern expeditions attempting to reach the moon are mistakenly going to Rāhu.</p>
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It is very encouraging. I've received one telegram from Hamsaduta. It is understood he has personally gone to Jaipur to take the Deities, and he will personally take them to Bombay, so there is no anxiety for the Deities

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<div id="section">
<h2>Correspondence</h2>
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<div id="sub_section">
<h3>1971 Correspondence</h3>
</div>
<div class="quote">
<div class="quote_heading">
It is very encouraging. I've received one telegram from Hamsaduta. It is understood he has personally gone to Jaipur to take the Deities, and he will personally take them to Bombay, so there is no anxiety for the Deities. You can go on preparing the throne and dress very gorgeously.
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<div class="quote_link">
[[Vanisource:710305 - Letter to Syamasundara written from Calcutta|710305 - Letter to Syamasundara written from Calcutta]]
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<div class="text">
March 05, 1971

Bombay

My Dear Shyamsundar,

Please accept my blessings. I thank you very much for your letter dated 2nd March, 1971. It is very encouraging. I've received one telegram from Hamsaduta. It is understood he has personally gone to Jaipur to take the Deities, and he will personally take them to Bombay, so there is no anxiety for the Deities. You can go on preparing the throne and dress very gorgeously. Regarding going to Madras, it may be postponed for the time being. We are thinking of going to Mayapur, then of course we shall follow your instruction. As scheduled, I shall reach Bombay by the 15th March and I shall let you know the exact time in due course. For the time being, all my mails may be sent (redirected) to this Calcutta address.

Hoping you are all well.

A.C. Bhaktivedanta Swami

P.S. Why have you not sent the Articles of Association of the society? It is very urgent. Please send immediately. Also please send 25 copies of the membership information pamphlets. ACB
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It is the duty of the ruler to satisfy them (the human beings) in their sense enjoyment as well as to elevate them to Krsna consciousness so that they all can ultimately return home, back to Godhead

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 4</h3>
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<div class="quote">
<div class="quote_heading">
A devotee, however, can understand the purpose of creation, which is to give facilities to the individual living entities who want to lord it over material nature. The ruler of this planet should therefore know that all the inhabitants, especially human beings, have come to this material world for sense enjoyment. It is therefore the duty of the ruler to satisfy them in their sense enjoyment as well as to elevate them to Kṛṣṇa consciousness so that they all can ultimately return home, back to Godhead.
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<div class="quote_link">
[[Vanisource:SB 4.22.55|SB 4.22.55, Translation and Purport]]
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<div class="quote_translation">
Since Mahārāja Pṛthu was a perfect devotee of the Supreme Personality of Godhead, he wanted to protect the Lord's creation by pleasing the various citizens according to their various desires. Therefore Pṛthu Mahārāja used to please them in all respects by his words, mentality, works and gentle behavior.
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<div class="text">
<div class="purport">

As will be explained in the next verse, Pṛthu Mahārāja used to please all kinds of citizens by his extraordinary capacity to understand the mentality of others. Indeed, his dealings were so perfect that every one of the citizens was very much satisfied and lived in complete peace. The word acyutātmakaḥ is significant in this verse, for Mahārāja Pṛthu used to rule this planet as the representative of the Supreme Personality of Godhead. He knew that he was the representative of the Lord and that the Lord's creation must be protected intelligently. Atheists cannot understand the purpose behind the creation. Although this material world is condemned when it is compared to the spiritual world, there is still some purpose behind it. Modern scientists and philosophers cannot understand that purpose, nor do they believe in the existence of a creator. They try to establish everything by their so-called scientific research, but they do not center anything around the supreme creator. A devotee, however, can understand the purpose of creation, which is to give facilities to the individual living entities who want to lord it over material nature. The ruler of this planet should therefore know that all the inhabitants, especially human beings, have come to this material world for sense enjoyment. It is therefore the duty of the ruler to satisfy them in their sense enjoyment as well as to elevate them to Kṛṣṇa consciousness so that they all can ultimately return home, back to Godhead.

With this idea in mind, the king or government head should rule the world. In this way, everyone will be satisfied. How can this be accomplished? There are many examples like Pṛthu Mahārāja, and the history of his regency on this planet is elaborately described in Śrīmad-Bhāgavatam. Even in this fallen age if the rulers, governors and presidents take advantage of Pṛthu Mahārāja's example, there will certainly be a reign of peace and prosperity throughout the world.

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It is alright that you have purchased machinery and are using on the farm but if you can do without as much as possible that is better

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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1974_Correspondence" class="sub_section" sec_index="9" parent="Correspondence" text="1974 Correspondence"><h3>1974 Correspondence</h3>
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<div id="LettertoBahudakBombay15December1974_0" class="quote" parent="1974_Correspondence" book="Let" index="674" link="Letter to Bahudak -- Bombay 15 December, 1974" link_text="Letter to Bahudak -- Bombay 15 December, 1974">
<div class="heading">Your are enthusiastic and intelligent and it appears that you are managing in nicely. Why not call it New Gokula instead of New Mayapur. I think that is better. It is alright that you have purchased machinery and are using on the farm but if you can do without as much as possible that is better.
</div>
<span class="link">[[Vanisource:Letter to Bahudak -- Bombay 15 December, 1974|Letter to Bahudak -- Bombay 15 December, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Please accept my blessings. I am in due receipt of your letter dated November 21, 1974 and have noted the contents.</p>
<p>I am very glad to hear about your new farm-asrama existing there. We want to develop many such farms all over the world. Your are enthusiastic and intelligent and it appears that you are managing in nicely. Why not call it New Gokula instead of New Mayapur. I think that is better. It is alright that you have purchased machinery and are using on the farm but if you can do without as much as possible that is better. It sounds as if the living conditions there may be a little extreme. But if the devotees can learn to tolerate as you say they are determined, and can stay and work there that is very good. And I give all encouragement to them.</p>
<p>Krishna says in the Bhagavad-gita, Ch. 2, text 14; matra-sparsas tu kaunteya, sitosna-sukha-duhkha-dah, agamapayino 'nityas, tams titiksasva bharata ([[Vanisource:BG 2.14 (1972)|BG 2.14]]) O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed. So remember Krishna's instructions in the Bhagavad-gita and continue to work with all enthusiasm and encourage the others also to do the same.</p>
<p>As far as you opening a local Gurukula program there, I have no objection if it can be done nicely. So consult with Satsvarupa Maharaja for further instructions.</p>
<p>To develop a farm community such as the one you are doing, it requires much hard work and endurance. But if you work sincerely then Krishna will give you all facilities and men. Therefore continue working and follow the good example that the devotees in New Vrndavana have set and everything will go very nicely. If you have any specific questions you can refer to New Vrndavana and they may be able to help you.</p>
<p>Upon your recommendation I have accepted the following as my disciples, and their names are as follows; Doug—Daksina das, Robert—Ranjita das, Margie—Madhumati devi dasi; Danny—Dharmarupa das, Sharon—Subhavrata devi dasi. Their beads may be chanted on by Kirtanananda Swami or Tamala Krsna Goswami.</p>
<p>I hope this meets you in good health.</p>
<p>Your ever well wisher,</p>
<p>A.C. Bhaktivedanta Swami</p>
<p>ACBS/ps</p>
<p>N.B. Also I have accepted Partha, Uttama, __, Bhadra for 2nd initiation—threads enclosed.</p>
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It is a fact that a devotee is the topmost yogi, as proved in the dealings of Maharaja Ambarisa with Durvasa Muni

2021-03-02T18:10:31Z

173.245.54.117: Removed from deleted category 'That'

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{{terms|"Thus it is a fact that a devotee is the topmost yogī, as proved in the dealings of Mahārāja Ambarīṣa with Durvāsā Muni"}}
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[[Category:Srimad-Bhagavatam, Canto 09 Chapter 05 Purports - Durvasa Muni's Life Spared]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 9</h3>
</div>
<div class="quote">
<div class="quote_heading">
"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." Thus it is a fact that a devotee is the topmost yogī, as proved in the dealings of Mahārāja Ambarīṣa with Durvāsā Muni.
</div>

<div class="quote_link">
[[Vanisource:SB 9.5.24|SB 9.5.24, Translation and Purport]]
</div>
<div class="quote_translation">
After one year, when Durvāsā Muni had returned, King Ambarīṣa sumptuously fed him all varieties of pure food, and then he himself also ate. When the King saw that the brāhmaṇa Durvāsā had been released from the great danger of being burned, he could understand that by the grace of the Lord he himself was also powerful, but he did not take any credit, for everything had been done by the Lord.
</div>
<div class="text">
A devotee like Mahārāja Ambarīṣa is certainly always busy in many activities. Of course, this material world is full of dangers that one has to meet, but a devotee, because of his full dependence on the Supreme Personality of Godhead, is never disturbed. The vivid example is Mahārāja Ambarīṣa. He was the emperor of the entire world and had many duties to perform, and in the course of these duties there were many disturbances created by persons like Durvāsā Muni, but the King tolerated everything, patiently depending fully on the mercy of the Lord. The Lord, however, is situated in everyone's heart (sarvasya cāhaṁ hṛdi sanniviṣṭaḥ ([[Vanisource:BG 15.15 (1972)|BG 15.15]])), and He manages things as He desires. Thus although Mahārāja Ambarīṣa was faced with many disturbances, the Lord, being merciful to him, managed things so nicely that in the end Durvāsā Muni and Mahārāja Ambarīṣa became great friends and parted cordially on the basis of bhakti-yoga. After all, Durvāsā Muni was convinced of the power of bhakti-yoga, although he himself was a great mystic yogī. Therefore, as stated by Lord Kṛṣṇa in Bhagavad-gītā ([[Vanisource:BG 6.47 (1972)|BG 6.47]]):

<div class="quote_verse">
:yoginām api sarveṣāṁ
:mad-gatenāntarātmanā
:śraddhāvān bhajate yo māṁ
:sa me yuktatamo mataḥ
</div>

"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." Thus it is a fact that a devotee is the topmost yogī, as proved in the dealings of Mahārāja Ambarīṣa with Durvāsā Muni.
</div>
</div>
</div>

In this way, Sanatana Gosvami was released. However, he was not able to walk along the path of the fortress. Walking day and night, he finally arrived at the hilly tract of land known as Patada

2021-03-02T16:59:41Z

173.245.54.117: Removed from deleted category 'Was'

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{{terms|"In this way, Sanātana Gosvāmī was released. However, he was not able to walk along the path of the fortress. Walking day and night, he finally arrived at the hilly tract of land known as Pātaḍā"}}
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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 20 - Lord Sri Caitanya Mahaprabhu Instructs Sanatana Gosvami in the Science of the Absolute Truth]]
[[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, Sanātana Gosvāmī was released. However, he was not able to walk along the path of the fortress. Walking day and night, he finally arrived at the hilly tract of land known as Pātaḍā.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 20.16|CC Madhya 20.16, Translation]]
</div>
<div class="quote_translation">
In this way, Sanātana Gosvāmī was released. However, he was not able to walk along the path of the fortress. Walking day and night, he finally arrived at the hilly tract of land known as Pātaḍā.
</div>
</div>
</div>

In the course of time, when the subtle forms are transformed into gross forms, they become the objects of touch. The objects of touch and the tactile sense also develop after this evolution in time

2021-03-02T16:40:25Z

173.245.54.117: Removed from deleted category 'This'

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{{terms|"In the course of time, when the subtle forms are transformed into gross forms, they become the objects of touch. The objects of touch and the tactile sense also develop after this evolution in time"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 26 Purports - Fundamental Principles of Material Nature]]
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</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">
In the course of time, when the subtle forms are transformed into gross forms, they become the objects of touch. The objects of touch and the tactile sense also develop after this evolution in time.
</div>

<div class="quote_link">
[[Vanisource:SB 3.26.35|SB 3.26.35, Translation and Purport]]
</div>
<div class="quote_translation">
From ethereal existence, which evolves from sound, the next transformation takes place under the impulse of time, and thus the subtle element touch and thence the air and sense of touch become prominent.
</div>
<div class="text">
In the course of time, when the subtle forms are transformed into gross forms, they become the objects of touch. The objects of touch and the tactile sense also develop after this evolution in time. Sound is the first sense object to exhibit material existence, and from the perception of sound, touch perception evolves and from touch perception the perception of sight. That is the way of the gradual evolution of our perceptive objects.
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If we do not understand even the ABCD of spiritual knowledge, then where is the progress?

2021-03-02T16:22:07Z

173.245.54.117: Removed from deleted category 'Even'

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[[Category:Questions Posed by Srila Prabhupada]]
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<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>
</div>
<div id="LectureonBG1312BombaySeptember251973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="341" link="Lecture on BG 13.1-2 -- Bombay, September 25, 1973" link_text="Lecture on BG 13.1-2 -- Bombay, September 25, 1973">
<div class="heading">Bhagavad-gītā is the ABCD of spiritual knowledge. If we do not understand even the ABCD of spiritual knowledge, then where is the progress? Unfortunately we are neglecting, but it is our duty to propagate this knowledge of Bhagavad-gītā. So we are doing our best and we wish that everyone, especially Indians, should cooperate with this movement.
</div>
<span class="link">[[Vanisource:Lecture on BG 13.1-2 -- Bombay, September 25, 1973|Lecture on BG 13.1-2 -- Bombay, September 25, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In the Western countries, Europe and America, they have made sufficient arrangement for living materially very happy, but that has not been possible. They are also disappointed, confused. So materially you cannot be happy. You must know. You must have full knowledge what you are, what is this body, how you'll be happy. Then your life is successful. If you live like cats and dogs and try to adjust things like cats and dogs, that is a waste of life, waste of time.</p>
<p>Therefore kindly try to understand Bhagavad-gītā. There is full of knowledge. The knowledge is given by the most perfect, the Supreme Personality of Godhead. There is no deficiency. In the knowledge received from imperfect person there are four deficiencies: illusion, mistake, cheating and imperfectness. So from so many deficiencies... You cannot get full knowledge, perfect knowledge from an imperfect person. You have to receive knowledge from the perfect. Then your life will be successful.</p>
<p>Therefore Arjuna is putting so many questions to Kṛṣṇa, and Kṛṣṇa will answer these things in the thirteenth chapter. In all the chapters Kṛṣṇa's answers are there. Especially in the Thirteenth Chapter, Kṛṣṇa is giving the knowledge, the knowable objective, the subject matter, and what is this body, who is the owner of the body. So Kṛṣṇa, here it is said that kṣetrajñaṁ cāpy māṁ viddhi, He is also there.</p>
<p>The Māyāvādī philosopher (says) that there is only one spirit. No, there are two. Kṛṣṇa says ca. Ca means another. "And as the living, individual living soul is the proprietor of this body—not proprietor, he is the occupier—similarly, I also, I have got interest in everybody." Just like a landlord. Landlord has got many houses. I may occupy one of the houses. So I have got only interest in that particular house where I am living. But the landlord has got interest in so many houses. So Kṛṣṇa has got interest not only in my body or your body. He has got interest in each and every body. Because He says, sarva-yoniṣu, "in every species of life."</p>
:sarva-yoniṣu (kaunteya)
:sambhavanti murtayo yāḥ
:tāsāṁ mahad yonir brahma
:ahaṁ bīja-pradaḥ pitā
:([[Vanisource:BG 14.4 (1972)|BG 14.4]])
<p>These things are to be understood very clearly. How Kṛṣṇa is related. He is not related to the human society, He's related with the animal society, dog society, cat society, demigod society, aquatic society, tree society, plant society, insect society. Everywhere Kṛṣṇa. Īśvaraḥ sarva-bhūtānāṁ hṛd-dese 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). That is... Kṛṣṇa is claiming here that "I am also one of the participators in this body." Kṣetra-jñaṁ cāpi māṁ viddhi, kṣetra-kṣetrajñayor jñānaṁ yat taj jñānaṁ matam. If only one tries to understand what is the relationship between this body and the soul, the body and the Supersoul, Kṛṣṇa... Kṛṣṇa, when He says that "I am also kṣetrajnam," He's the Supersoul, Paramātmā. He can know everyone's pains and pleasure. I am the occupier of this body, I know the pains and pleasure of my body, but I do not know the pains and pleasure of your body. Neither you know that the pains and pleasure of my body.</p>
<p>Therefore you are individual, localized, but Kṛṣṇa is all pervading. Kṛṣṇa knows the pains and pleasure of your body. Kṛṣṇa knows the pains and pleasure of my body. Kṛṣṇa knows the pains and pleasure of dog's body, cat's body, everyone's body. That is Kṛṣṇa. Sarva-kṣetreṣu bhārata. Sarva-kṣetreṣu. He knows everything. That is Paramātmā feature. Paramātmā feature means He is even within the atom. Aṇḍāntara-stha-paramāṇu-cayāntara-shtaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.</p>
<p>So this subject matter is very interesting. Of course, Bhagavad-gītā is the ABCD of spiritual knowledge. If we do not understand even the ABCD of spiritual knowledge, then where is the progress? Unfortunately we are neglecting, but it is our duty to propagate this knowledge of Bhagavad-gītā. So we are doing our best and we wish that everyone, especially Indians, should cooperate with this movement. Thank you very much. Hare Kṛṣṇa.</p>
</div>
</div>
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He (Krsna) has some special attractive beautiful features by which He attracts the mind of even Radharani, the supermost beautiful creation of the Lord

2021-03-02T15:47:26Z

173.245.54.117: Removed from deleted category 'Even'

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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_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB1162630_0" class="quote" parent="SB_Canto_1" book="SB" index="643" link="SB 1.16.26-30" link_text="SB 1.16.26-30">
<div class="heading">As far as the beauty of the Lord is concerned, He has some special features that distinguish Him from all other living beings, and over and above that He has some special attractive beautiful features by which He attracts the mind of even Rādhārāṇī, the supermost beautiful creation of the Lord. He is known, therefore, as Madana-mohana, or one who attracts the mind of even Cupid. Śrīla Jīva Gosvāmī Prabhu has scrutinizingly analyzed other transcendental qualities of the Lord and affirms that Lord Śrī Kṛṣṇa is the Absolute Supreme Personality of Godhead (Para-brahman).
</div>
<span class="link">[[Vanisource:SB 1.16.26-30|SB 1.16.26-30, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">In Him reside (1) truthfulness, (2) cleanliness, (3) intolerance of another's unhappiness, (4) the power to control anger, (5) self-satisfaction, (6) straightforwardness, (7) steadiness of mind, (8) control of the sense organs, (9) responsibility, (10) equality, (11) tolerance, (12) equanimity, (13) faithfulness, (14) knowledge, (15) absence of sense enjoyment, (16) leadership, (17) chivalry, (18) influence, (19) the power to make everything possible, (20) the discharge of proper duty, (21) complete independence, (22) dexterity, (23) fullness of all beauty, (24) serenity, (25) kindheartedness, (26) ingenuity, (27) gentility, (28) magnanimity, (29) determination, (30) perfection in all knowledge, (31) proper execution, (32) possession of all objects of enjoyment, (33) joyfulness, (34) immovability, (35) fidelity, (36) fame, (37) worship, (38) pridelessness, (39) being (as the Personality of Godhead), (40) eternity, and many other transcendental qualities which are eternally present and never to be separated from Him. That Personality of Godhead, the reservoir of all goodness and beauty, Lord Śrī Kṛṣṇa, has now closed His transcendental pastimes on the face of the earth. In His absence the age of Kali has spread its influence everywhere, so I am sorry to see this condition of existence.</p>
</div>
<div class="purport text"><p>Even if it were possible to count the atoms after smashing the earth into powder, still it would not be possible to estimate the unfathomable transcendental qualities of the Lord. It is said that Lord Anantadeva has tried to expound the transcendental qualities of the Supreme Lord with His numberless tongues, and that for numberless years together it has been impossible to estimate the qualities of the Lord. The above statement of the qualities of the Lord is just to estimate His qualities as far as a human being is able to see Him. But even if it is so, the above qualities can be divided into many subheadings. According to Śrīla Jīva Gosvāmī, the third quality, intolerance of another's unhappiness, can be subdivided into (1) protection of the surrendered souls and (2) well wishes for the devotees. In the Bhagavad-gītā the Lord states that He wants every soul to surrender unto Him only, and He assures everyone that if one does so He will give protection from the reactions of all sins. Unsurrendered souls are not devotees of the Lord, and thus there is no particular protection for everyone in general. For the devotees He has all good wishes, and for those who are actually engaged in loving transcendental service of the Lord, He gives particular attention. He gives direction to such pure devotees to help them discharge their responsibilities on the path back to Godhead. By equality (10), the Lord is equally kind to everyone, as the sun is equal in distributing its rays over everyone. Yet there are many who are unable to take advantage of the sun's rays. Similarly, the Lord says that surrendering unto Him is the guarantee for all protection from Him, but unfortunate persons are unable to accept this proposition, and therefore they suffer from all material miseries. So even though the Lord is equally well-wishing to everyone, the unfortunate living being, due to bad association only, is unable to accept His instructions in toto, and for this the Lord is never to be blamed. He is called the well-wisher for the devotees only. He appears to be partial to His devotees, but factually the matter rests on the living being to accept or reject equal treatment by the Lord.</p>
<p>The Lord never deviates from His word of honor. When He gives assurance for protection, the promise is executed in all circumstances. It is the duty of the pure devotee to be fixed in the discharge of the duty entrusted to him by the Lord or the Lord's bona fide representative, the spiritual master. The rest is carried on by the Lord without a break.</p>
<p>The responsibility of the Lord is also unique. The Lord has no responsibility because all His work is done by His different appointed energies. But still He accepts voluntary responsibilities in displaying different roles in His transcendental pastimes. As a boy, He was playing the part of a cowboy. As the son of Nanda Mahārāja, He discharged responsibility perfectly. Similarly, when He was playing the part of a kṣatriya as the son of Mahārāja Vasudeva, He displayed all the skill of a martially spirited kṣatriya. In almost all cases, the kṣatriya king has to secure a wife by fighting or kidnapping. This sort of behavior for a kṣatriya is praiseworthy in the sense that a kṣatriya must show his power of chivalry to his would-be wife so that the daughter of a kṣatriya can see the valor of her would-be husband. Even the Personality of Godhead Śrī Rāma displayed such a spirit of chivalry during His marriage. He broke the strongest bow, called Haradhanur, and achieved the hand of Sītādevī, the mother of all opulence. The kṣatriya spirit is displayed during marriage festivals, and there is nothing wrong in such fighting. Lord Śrī Kṛṣṇa discharged such responsibility fully because although He had more than sixteen thousand wives, in each and every case He fought like a chivalrous kṣatriya and thus secured a wife. To fight sixteen thousand times to secure sixteen thousand wives is certainly possible only for the Supreme Personality of Godhead. Similarly, He displayed full responsibility in every action of His different transcendental pastimes.</p>
<p>The fourteenth quality, knowledge, can be further extended into five subheadings, namely (1) intelligence, (2) gratefulness, (3) power of understanding the circumstantial environments of place, object and time, (4) perfect knowledge of everything, and (5) knowledge of the self. Only fools are ungrateful to their benefactors. The Lord, however, does not require benefit from anyone besides Himself because He is full in Himself; still He feels benefited by the unalloyed services of His devotees. The Lord feels grateful to His devotees for such unsophisticated, unconditional service and tries to reciprocate it by rendering service, although the devotee also has no such desire in his heart. The transcendental service of the Lord is itself a transcendental benefit for the devotee, and therefore the devotee has nothing to expect from the Lord. On the assertion of the Vedic aphorism sarvaṁ khalv idaṁ brahma, we can understand that the Lord, by the omnipresent rays of His effulgence, called brahma-jyotir, is all-pervading inside or outside of everything, like the omnipresent material sky, and thus He is also omniscient.</p>
<p>As far as the beauty of the Lord is concerned, He has some special features that distinguish Him from all other living beings, and over and above that He has some special attractive beautiful features by which He attracts the mind of even Rādhārāṇī, the supermost beautiful creation of the Lord. He is known, therefore, as Madana-mohana, or one who attracts the mind of even Cupid. Śrīla Jīva Gosvāmī Prabhu has scrutinizingly analyzed other transcendental qualities of the Lord and affirms that Lord Śrī Kṛṣṇa is the Absolute Supreme Personality of Godhead (Para-brahman). He is omnipotent by His inconceivable energies, and therefore He is the Yogeśvara, or the supreme master of all mystic powers. Being the Yogeśvara, His eternal form is spiritual, a combination of eternity, bliss and knowledge. The nondevotee class cannot understand the dynamic nature of His knowledge because they are satisfied to reach up to His eternal form of knowledge. All great souls aspire to be equal in knowledge with Him. This means that all other knowledge is ever insufficient, flexible and measurable, whereas the knowledge of the Lord is ever fixed and unfathomable. Śrīla Sūta Gosvāmī affirms in the Bhāgavatam that although He was observed by the citizens of Dvārakā every day, they were ever increasingly anxious to see Him again and again. The living beings can appreciate the qualities of the Lord as the ultimate goal, but they cannot attain the status quo of such equality. This material world is a product of the mahat-tattva, which is a state of the Lord's dreaming condition in His yoga-nidrā mystic slumber in the Causal Ocean, and yet the whole creation appears to be a factual presentation of His creation. This means that the Lord's dreaming conditions are also factual manifestations. He can therefore bring everything under His transcendental control, and thus whenever and wherever He does appear, He does so in His fullness.</p>
<p>The Lord, being all that is described above, maintains the affairs of the creation, and by His so doing He gives salvation even to His enemies who are killed by Him. He is attractive even to the topmost liberated soul, and thus He is worshipable even by Brahmā and Śiva, the greatest of all demigods. Even in His incarnation of puruṣa-avatāra He is the Lord of the creative energy. The creative material energy is working under His direction, as confirmed in the Bhagavad-gītā (9.10). He is the control switch of the material energy, and to control the material energy in the innumerable universes, He is the root cause of innumerable incarnations in all the universes. There are more than five hundred thousand incarnations of Manu in only one universe, besides other incarnations in different universes. In the spiritual world, however, beyond the mahat-tattva, there is no question of incarnations, but there are plenary expansions of the Lord in different Vaikuṇṭhas. The planets in the spiritual sky are at least three times the number of those within the innumerable universes in the mahat-tattva. And all the Nārāyaṇa forms of the Lord are but expansions of His Vāsudeva feature, and thus He is Vāsudeva, Nārāyaṇa and Kṛṣṇa simultaneously. He is śrī-kṛṣṇa govinda hare murāre, he nātha nārāyaṇa vāsudeva, all in one. His qualities, therefore, cannot be counted by anyone, however great one may be.</p>
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He (Dhruva Maharaja) was aware that for a very long time he was practically sleeping, and he felt the impetus to glorify the Lord according to the Vedic conclusion

2021-03-02T15:47:11Z

173.245.54.117: Removed from deleted category 'That'

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[[Category:Impetus]]
[[Category:Glorifying God]]
[[Category:God Is Lord]]
[[Category:According to Vedic Injunction]]
[[Category:Vedic Conclusion]]
[[Category:Srimad-Bhagavatam, Canto 04 Chapter 09 Purports - Dhruva Maharaja Returns Home]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
Dhruva Mahārāja actually experienced that upon enlightenment of his senses on the spiritual platform he could understand the essence of Vedic instruction—that the Supreme Godhead is the Supreme Person; He is not impersonal. Dhruva Mahārāja could immediately understand this fact. He was aware that for a very long time he was practically sleeping, and he felt the impetus to glorify the Lord according to the Vedic conclusion. A mundane person cannot offer any prayer or glorify the Supreme Personality of Godhead, because he has no realization of the Vedic conclusion.
</div>

<div class="quote_link">
[[Vanisource:SB 4.9.6|SB 4.9.6, Translation and Purport]]
</div>
<div class="quote_translation">
Dhruva Mahārāja said: My dear Lord, You are all-powerful. After entering within me, You have enlivened all my sleeping senses—my hands, legs, ears, touch sensation, life force and especially my power of speech. Let me offer my respectful obeisances unto You.
</div>
<div class="text">
Dhruva Mahārāja could understand very easily the difference between his condition before and after attaining spiritual realization and seeing the Supreme Personality of Godhead face to face. He could understand that his life force and activities had been sleeping. Unless one comes to the spiritual platform, his bodily limbs, mind and other facilities within the body are understood to be sleeping. Unless one is spiritually situated, all his activities are taken as a dead man's activities or ghostly activities. Śrīla Bhaktivinoda Ṭhākura has composed a song in which he addresses himself: "O living entity, get up! How long shall you sleep on the lap of māyā? Now you have the opportunity of possessing a human form of body; now try to get up and realize yourself." The Vedas also declare, "Get up! Get up! You have the opportunity, the boon of the human form of life—now realize yourself." These are the Vedic injunctions.

Dhruva Mahārāja actually experienced that upon enlightenment of his senses on the spiritual platform he could understand the essence of Vedic instruction—that the Supreme Godhead is the Supreme Person; He is not impersonal. Dhruva Mahārāja could immediately understand this fact. He was aware that for a very long time he was practically sleeping, and he felt the impetus to glorify the Lord according to the Vedic conclusion. A mundane person cannot offer any prayer or glorify the Supreme Personality of Godhead, because he has no realization of the Vedic conclusion.

When Dhruva Mahārāja, therefore, found this difference within himself, he could immediately understand that it was because of the causeless mercy of the Lord. He offered obeisances to the Lord with great respect and reverence, completely understanding that the Lord's favor was upon him. This spiritual enlivenment of Dhruva Mahārāja's senses and mind was due to the action of the internal potency of the Lord. In this verse, therefore, the word sva-dhāmnā means "by spiritual energy." Spiritual enlightenment is possible by the mercy of the spiritual energy of the Lord. The chanting of the Hare Kṛṣṇa mantra is first addressed to the spiritual energy of the Lord, Hare. This spiritual energy acts when a living entity fully surrenders and accepts his position as an eternal servitor. When a person places himself at the disposal or order of the Supreme Lord, that is called sevonmukha; at that time the spiritual energy gradually reveals the Lord to him.

Without revelation by the spiritual energy, one is unable to offer prayers glorifying the Lord. Any amount of philosophical speculation or poetic expression by mundane persons is still considered to be the action and reaction of the material energy. When one is actually enlivened by the spiritual energy, all his senses become purified, and he engages only in the service of the Lord. At that time his hands, legs, ears, tongue, mind, genitals—everything—engage in the service of the Lord. Such an enlightened devotee no longer has any material activities, nor has he any interest in being materially engaged. This process of purifying the senses and engaging them in the service of the Lord is known as bhakti, or devotional service. In the beginning, the senses are engaged by the direction of the spiritual master and śāstra, and after realization, when the same senses are purified, the engagement continues. The difference is that in the beginning the senses are engaged in a mechanical way, but after realization they are engaged in spiritual understanding.
</div>
</div>
</div>

Bali Maharaja was very experienced in universal affairs. When he regained his senses and memory by the grace of Sukracarya, he could understand everything that had happened. Therefore, although he had been defeated, he did not lament

2021-03-02T14:30:31Z

173.245.54.117: Removed from deleted category 'That'

<div id="compilation">
<div id="facts">
{{terms|"Bali Maharaja was very experienced in universal affairs. When he regained his senses and memory by the grace of Sukracarya, he could understand everything that had happened. Therefore, although he had been defeated, he did not lament"}}
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[[Category:Therefore]]
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[[Category:Have Been]]
[[Category:Defeat]]
[[Category:Did Not]]
[[Category:No Lamentation]]
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 08 Chapter 11 - King Indra Annihilates the Demons]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 8</h3>
</div>
<div class="quote">
<div class="quote_heading">
Bali Maharaja was very experienced in universal affairs. When he regained his senses and memory by the grace of Sukracarya, he could understand everything that had happened. Therefore, although he had been defeated, he did not lament.
</div>

<div class="quote_link">
[[Vanisource:SB 8.11.48|SB 8.11.48, Translation and Purport]]
</div>
<div class="quote_translation">
Bali Maharaja was very experienced in universal affairs. When he regained his senses and memory by the grace of Sukracarya, he could understand everything that had happened. Therefore, although he had been defeated, he did not lament.
</div>
<div class="text">
<div class="purport">

It is significant that Bali Mahārāja is here said to be very experienced. Although defeated, he was not at all sorry, for he knew that nothing can take place without the sanction of the Supreme Personality of Godhead. Since he was a devotee, he accepted his defeat without lamentation. As stated by the Supreme Personality of Godhead in Bhagavad-gītā ([[Vanisource:BG 2.47 (1972)|BG 2.47]]), karmaṇy evādhikāras te mā phaleṣu kadācana. Everyone in Kṛṣṇa consciousness should execute his duty, without regard for victory or defeat. One must execute his duty as ordered by Kṛṣṇa or His representative, the spiritual master. Ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā ([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]]). In first-class devotional service, one always abides by the orders and will of Kṛṣṇa.

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

At Varanasi there was a Maharashtriyan brahmana who used to come daily to see Sri Caitanya Mahaprabhu. This brahmana was simply astonished to see the Lord's personal beauty and ecstatic love for Krsna

2021-03-02T13:35:41Z

173.245.54.117: Removed from deleted category 'Who'

<div id="compilation">
<div id="facts">
{{terms|"At Vārāṇasī there was a Maharashtriyan brāhmaṇa who used to come daily to see Śrī Caitanya Mahāprabhu. This brāhmaṇa was simply astonished to see the Lord’s personal beauty and ecstatic love for Kṛṣṇa"}}
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{{compiler|HanumanIC}}
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[[Category:Caitanya and the Brahmanas]]
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[[Category:Seeing Caitanya]]
[[Category:Personal]]
[[Category:Caitanya's Beauty]]
[[Category:Caitanya's Ecstatic Love for Krsna]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 17 - The Lord Travels to Vrndavana]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
At Vārāṇasī there was a Maharashtriyan brāhmaṇa who used to come daily to see Śrī Caitanya Mahāprabhu. This brāhmaṇa was simply astonished to see the Lord’s personal beauty and ecstatic love for Kṛṣṇa.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 17.101|CC Madhya 17.101, Translation]]
</div>
<div class="quote_translation">
At Vārāṇasī there was a Maharashtriyan brāhmaṇa who used to come daily to see Śrī Caitanya Mahāprabhu. This brāhmaṇa was simply astonished to see the Lord’s personal beauty and ecstatic love for Kṛṣṇa.
</div>
</div>
</div>

As the sun is ever increasingly unaffected by a spot of cloud, so also the unlimited Lord is unaffected by the spot of material energy manifested at times in the unlimited span of the Lord's rays of brahmajyoti

2021-03-02T13:19:32Z

173.245.54.117: Removed from deleted category 'Also'

<div id="compilation">
<div id="facts">
{{terms|"As the sun is ever increasingly unaffected by a spot of cloud, so also the unlimited Lord is unaffected by the spot of material energy manifested at times in the unlimited span of the Lord's rays of brahmajyoti"}}
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{{compiler|Angela}}
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[[Category:Srimad-Bhagavatam, Canto 02 Chapter 05 Purports - The Cause of All Causes]]
[[Category:Srimad Bhagavatam, Canto 02 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 2</h3>
</div>
<div class="quote">
<div class="quote_heading">
Rather, they become subordinate to or controlled by such energy. Factually the Lord is eternally manifested by His internal potency or spiritual energy just like the sun and its rays in the clear sky, but at times He creates the material energy, as the sun creates a cloud in the clear sky. As the sun is ever increasingly unaffected by a spot of cloud, so also the unlimited Lord is unaffected by the spot of material energy manifested at times in the unlimited span of the Lord's rays of brahmajyoti.
</div>

<div class="quote_link">
[[Vanisource:SB 2.5.18|SB 2.5.18, Translation and Purport]]
</div>
<div class="quote_translation">
The Supreme Lord is pure spiritual form, transcendental to all material qualities, yet for the sake of the creation of the material world and its maintenance and annihilation, He accepts through His external energy the material modes of nature called goodness, passion and ignorance.
</div>
<div class="text">
<div class="purport">

The Supreme Lord is the master of the external energy manifested by the three material modes, namely goodness, passion and ignorance, and as master of this energy He is ever unaffected by the influence of such bewildering energy. The living entities, the jīvas, however, are affected by or susceptible to being influenced by such modes of material nature—that is the difference between the Lord and the living entities. The living entities are subjected by those qualities, although originally the living entities are qualitatively one with the Lord. In other words, the material modes of nature, being products of the energy of the Lord, are certainly connected with the Lord, but the connection is just like that between the master and the servants. The Supreme Lord is the controller of the material energy, whereas the living entities, who are entangled in the material world, are neither masters nor controllers. Rather, they become subordinate to or controlled by such energy. Factually the Lord is eternally manifested by His internal potency or spiritual energy just like the sun and its rays in the clear sky, but at times He creates the material energy, as the sun creates a cloud in the clear sky. As the sun is ever increasingly unaffected by a spot of cloud, so also the unlimited Lord is unaffected by the spot of material energy manifested at times in the unlimited span of the Lord's rays of brahmajyoti.

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

As we have already explained in the first verse of Srimad-Bhagavatam, He is completely independent to act however He likes, but all His actions are full of bliss, knowledge and eternity

2021-03-02T13:17:10Z

173.245.54.117: Removed from deleted category 'But'

<div id="compilation">
<div id="facts">
{{terms|"As we have already explained in the first verse of Srimad-Bhagavatam, He is completely independent to act however He likes, but all His actions are full of bliss, knowledge and eternity"}}
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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 11 Purports - Lord Krsna's Entrance into Dvaraka]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 1</h3>
</div>
<div class="quote">
<div class="quote_heading">
As we have already explained in the first verse of Srimad-Bhagavatam, He is completely independent to act however He likes, but all His actions are full of bliss, knowledge and eternity.
</div>

<div class="quote_link">
[[Vanisource:SB 1.11.37|SB 1.11.37, Translation and Purport]]
</div>
<div class="quote_translation">
The common materialistic conditioned souls speculate that the Lord is one of them. Out of their ignorance they think that the Lord is affected by matter, although He is unattached.
</div>
<div class="text">
The word abudhaḥ is significant here. Due to ignorance only, the foolish mundane wranglers misunderstand the Supreme Lord and spread their foolish imaginations amongst innocent persons by propaganda. The Supreme Lord Śrī Kṛṣṇa is the original primeval Personality of Godhead, and when He was personally present before the eyes of everyone, He displayed full-fledged divine potency in every field of activities. As we have already explained in the first verse of Śrīmad-Bhāgavatam, He is completely independent to act however He likes, but all His actions are full of bliss, knowledge and eternity. Only the foolish mundaners misunderstand Him, unaware of His eternal form of knowledge and bliss, which is confirmed in the Bhagavad-gītā and Upaniṣads. His different potencies work in a perfect plan of natural sequence, and doing everything by the agency of His different potencies, He remains eternally the supreme independent. When He descends on the material world by His causeless mercy to different living beings, He does so by His own potency. He is not subject to any condition of the material modes of nature, and He descends as He is originally. The mental speculators misunderstand Him as the Supreme Person, and they consider His impersonal features as inexplicable Brahman to be all. Such a conception is also the product of conditioned life because they cannot go beyond their own personal capacity. Therefore, one who considers the Lord on the level of one's limited potency is only a common man. Such a man cannot be convinced that the Personality of Godhead is always unaffected by the modes of material nature. He cannot understand that the sun is always unaffected by infectious matter. The mental speculators compare everything from the standpoint of experimental knowledge of their own selves. Thus when the Lord is found to act like an ordinary person in matrimonial bondage, they consider Him to be like one of them, without considering that the Lord can at once marry sixteen thousand wives or more. Due to a poor fund of knowledge they accept one side of the picture while disbelieving the other. This means that due to ignorance only they always think of Lord Kṛṣṇa as like themselves and make their own conclusions, which are absurd and unauthentic from the version of the Śrīmad-Bhāgavatam.
</div>
</div>
</div>

As soon as Dhruva Maharaja joined the narayanastra arrow to his bow, the illusion created by the Yaksas was immediately vanquished, just as all material pains and pleasures are vanquished when one becomes fully cognizant of the self

2021-03-02T12:30:49Z

173.245.54.117: Removed from deleted category 'All'

<div id="compilation">
<div id="facts">
{{terms|"As soon as Dhruva Maharaja joined the narayanastra arrow to his bow, the illusion created by the Yaksas was immediately vanquished, just as all material pains and pleasures are vanquished when one becomes fully cognizant of the self"}}
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[[Category:Bhagavatam Verses Spoken by Maitreya Rsi - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 04 Chapter 11 - Svayambhuva Manu Advises Dhruva Maharaja to Stop Fighting]]
[[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">
As soon as Dhruva Maharaja joined the narayanastra arrow to his bow, the illusion created by the Yaksas was immediately vanquished, just as all material pains and pleasures are vanquished when one becomes fully cognizant of the self.
</div>

<div class="quote_link">
[[Vanisource:SB 4.11.2|SB 4.11.2, Translation and Purport]]
</div>
<div class="quote_translation">
As soon as Dhruva Maharaja joined the narayanastra arrow to his bow, the illusion created by the Yaksas was immediately vanquished, just as all material pains and pleasures are vanquished when one becomes fully cognizant of the self
</div>
<div class="text">
<div class="purport">

Kṛṣṇa is like the sun, and māyā, or the illusory energy of Kṛṣṇa, is like darkness. Darkness means absence of light; similarly, māyā means absence of Kṛṣṇa consciousness. Kṛṣṇa consciousness and māyā are always there, side by side. As soon as there is awakening of Kṛṣṇa consciousness, all the illusory pains and pleasures of material existence are vanquished. Māyām etāṁ taranti te: ([[Vanisource:BG 7.14 (1972)|BG 7.14]]) constant chanting of the mahā-mantra will keep us always aloof from the illusory energy of māyā.

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

As in your personal mind you see, you accept something immediately and again reject, "No, no, it is not good." The same thing is going on in a bigger scale. That's all

2021-03-02T12:13:16Z

173.245.54.117: Removed from deleted category 'You'

<div id="compilation">
<div id="facts">
{{terms|"As in your personal mind you see, you accept something immediately and again reject"}}
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
</div>
<div id="PhilosophyDiscussiononMaoTseTung_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="23" link="Philosophy Discussion on Mao Tse Tung" link_text="Philosophy Discussion on Mao Tse Tung">
<div class="heading">As in your personal mind you see, you accept something immediately and again reject, "No, no, it is not good." The same thing is going on in a bigger scale. That's all.
</div>
<span class="link">[[Vanisource:Philosophy Discussion on Mao Tse Tung|Philosophy Discussion on Mao Tse Tung]]: </span><div class="text"><p style="display: inline;">Revatīnandana: Now they have invited the American president to come there for talks. The imperfect one, they are inviting to talk with him now for some compromise.</p>
<p>Prabhupāda: This is described in Bhāgavata: punah punaś carvita-carvaṇānām ([[Vanisource:SB 7.5.30|SB 7.5.30]]), "chewing the chewed." Once it is chewed, it is thrown away, and then again, "Let me see if there is any juice." (laughter) Chewing the chewed. Or in plain words, mental concoction. The mind's business is acceptance and rejection. First of all, reject American capitalists; then again accept for consulting. That means they are hovering on the mental plane. They have no intelligence. In big scale, accepting and rejecting. That's all. It is the business of the mind. As in your personal mind you see, you accept something immediately and again reject, "No, no, it is not good." The same thing is going on in a bigger scale. That's all. They are not... Just like a pickpocket and a big scientific thief. Huh? They are trying to... Modern, scientifically, they want to rob the bank. They set the bomb. And pickpocket is satisfied by taking one paisa from your pocket. But the principle is stealing. Because you are very organized thief, it does not mean from the eyes of the law you are honest. You cannot say in the court that "I am organized thief. I am scientific thief, and he is a pickpocket." In the eyes of the law you are also punishable, he is also punishable. That's all. So they are, I mean to say, large-scale speculators. That's all. But it is, after all, speculation. It has no fact.</p>
</div>
</div>
</div>

Anything fiery and illuminating is but an emanation of the energy of the sun, and yet to worship the sun-god it is necessary to offer him a lamp

2021-03-02T12:02:15Z

173.245.54.117: Removed from deleted category 'But'

<div id="compilation">
<div id="facts">
{{terms|"Anything fiery and illuminating is but an emanation of the energy of the sun, and yet to worship the sun-god it is necessary to offer him a lamp"}}
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</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 1</h3>
</div>
<div class="quote">
<div class="quote_heading">
Anything fiery and illuminating is but an emanation of the energy of the sun, and yet to worship the sun-god it is necessary to offer him a lamp.
</div>

<div class="quote_link">
[[Vanisource:SB 1.11.4-5|SB 1.11.4-5, Translation and Purport]]
</div>
<div class="quote_translation">
The citizens arrived before the Lord with their respective presentations, offering them to the fully satisfied and self-sufficient one, who, by His own potency, incessantly supplies others. These presentations were like the offering of a lamp to the sun. Yet the citizens began to speak in ecstatic language to receive the Lord, just as wards welcome their guardian and father.
</div>
<div class="text">
<div class="purport">

The Supreme Lord Kṛṣṇa is described herein as ātmārāma. He is self-sufficient, and there is no need for Him to seek happiness from anything beyond Himself. He is self-sufficient because His very transcendental existence is total bliss. He is eternally existent; He is all-cognizant and all-blissful. Therefore, any presentation, however valuable it may be, is not needed by Him. But still, because He is the well-wisher for one and all, He accepts from everyone everything that is offered to Him in pure devotional service. It is not that He is in want for such things, because the things are themselves generated from His energy. The comparison is made herein that making offerings to the Lord is something like offering a lamp in the worship of the sun-god. Anything fiery and illuminating is but an emanation of the energy of the sun, and yet to worship the sun-god it is necessary to offer him a lamp. In the worship of the sun, there is some sort of demand made by the worshiper, but in the case of devotional service to the Lord, there is no question of demand from either side. It is all a sign of pure love and affection between the Lord and the devotee.

The Lord is the Supreme Father of all living beings, and therefore those who are conscious of this vital relation with God can make filial demands from the Father, and the Father is pleased to supply the demands of such obedient sons without bargaining. The Lord is just like the desire tree, and from Him everyone can have everything by the causeless mercy of the Lord. As the Supreme Father, the Lord, however, does not supply to a pure devotee what is considered to be a barrier to the discharge of devotional service. Those who are engaged in the devotional service of the Lord can rise to the position of unalloyed devotional service by His transcendental attraction.

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After the Battle of Kuruksetra, at which Bhagavad-gita was spoken, Kali-yuga continues for 432,000 years, of which only 5,000 years have passed. Thus there is still a balance of 427,000 years to come

2021-03-02T11:18:36Z

173.245.54.117: Removed from deleted category 'Thus'

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{{terms|"After the Battle of Kurukṣetra, at which Bhagavad-gītā was spoken, Kali-yuga continues for 432,000 years, of which only 5,000 years have passed. Thus there is still a balance of 427,000 years to come"}}
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[[Category:Battle of Kuruksetra]]
[[Category:Bhagavad-gita]]
[[Category:Spoke]]
[[Category:Krsna's Speaking]]
[[Category:Kali-yuga]]
[[Category:Continue]]
[[Category:Four Hundred Thirty-two Thousand]]
[[Category:Years]]
[[Category:Of Which]]
[[Category:Only]]
[[Category:Five Thousand Years]]
[[Category:Pass]]
[[Category:There Is]]
[[Category:Still]]
[[Category:Balance]]
[[Category:Come]]
[[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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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 8</h3>
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When Śrī Caitanya Mahāprabhu appeared, He ushered in the era for the saṅkīrtana movement. It is also said that for ten thousand years this era will continue. This means that simply by accepting the saṅkīrtana movement and chanting the Hare Kṛṣṇa mahā-mantra, the fallen souls of this Kali-yuga will be delivered. After the Battle of Kurukṣetra, at which Bhagavad-gītā was spoken, Kali-yuga continues for 432,000 years, of which only 5,000 years have passed. Thus there is still a balance of 427,000 years to come.
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<div class="quote_link">
[[Vanisource:SB 8.5.23|SB 8.5.23, Translation and Purport]]
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<div class="quote_translation">
Now is the time to invoke the mode of goodness of the living entities who have accepted material bodies. The mode of goodness is meant to establish the Supreme Lord's rule, which will maintain the existence of the creation. Therefore, this is the opportune moment to take shelter of the Supreme Personality of Godhead. Because He is naturally very kind and dear to the demigods, He will certainly bestow good fortune upon us.
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<div class="text">
The material world is conducted by the three modes of nature, namely sattva-guṇa, rajo-guṇa and tamo-guṇa. By rajo-guṇa everything material is created, by sattva-guṇa everything material is maintained properly, and by tamo-guṇa, when the creation is improperly situated, everything is destroyed.

From this verse we can understand the situation of Kali-yuga, through which we are now passing. Just before the beginning of Kali-yuga—or, in other words, at the end of Dvāpara-yuga—Lord Śrī Kṛṣṇa appeared and left His instructions in the form of Bhagavad-gītā, in which He asked all living entities to surrender unto Him. Since the beginning of Kali-yuga, however, people have practically been unable to surrender to the lotus feet of Kṛṣṇa, and therefore, after some five thousand years, Kṛṣṇa came again as Śrī Caitanya Mahāprabhu just to teach the entire world how to surrender unto Him, unto Śrī Kṛṣṇa, and thus be purified.

Surrendering unto the lotus feet of Kṛṣṇa means achieving complete purification. Kṛṣṇa says in Bhagavad-gītā ([[Vanisource:BG 18.66 (1972)|BG 18.66]]):

<div class="quote_verse">
:sarva-dharmān parityajya
:mām ekaṁ śaraṇaṁ vraja
:ahaṁ tvāṁ sarva-pāpebhyo
:mokṣayiṣyāmi mā śucaḥ
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"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." Thus as soon as one surrenders unto the lotus feet of Kṛṣṇa, one certainly becomes free from all contamination.

Kali-yuga is full of contamination. This is described in the Śrīmad-Bhāgavatam ([[Vanisource:SB 12.3.51|SB 12.3.51]]):

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:kaler doṣa-nidhe rājann
:asti hy eko mahān guṇaḥ
:kīrtanād eva kṛṣṇasya
:mukta-saṅgaḥ paraṁ vrajet
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This age of Kali is full of unlimited faults. Indeed, it is just like an ocean of faults (doṣa-nidhi). But there is one chance, one opportunity. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet: simply by chanting the Hare Kṛṣṇa mantra, one can be freed from the contamination of Kali-yuga and, in his original spiritual body, can return home, back to Godhead. This is the opportunity of Kali-yuga.

When Kṛṣṇa appeared, He gave His orders, and when Kṛṣṇa Himself appeared as a devotee, as Śrī Caitanya Mahāprabhu, He showed us the path by which to cross the ocean of Kali-yuga. That is the path of the Hare Kṛṣṇa movement. When Śrī Caitanya Mahāprabhu appeared, He ushered in the era for the saṅkīrtana movement. It is also said that for ten thousand years this era will continue. This means that simply by accepting the saṅkīrtana movement and chanting the Hare Kṛṣṇa mahā-mantra, the fallen souls of this Kali-yuga will be delivered. After the Battle of Kurukṣetra, at which Bhagavad-gītā was spoken, Kali-yuga continues for 432,000 years, of which only 5,000 years have passed. Thus there is still a balance of 427,000 years to come. Of these 427,000 years, the 10,000 years of the saṅkīrtana movement inaugurated by Śrī Caitanya Mahāprabhu 500 years ago provide the opportunity for the fallen souls of Kali-yuga to take to the Kṛṣṇa consciousness movement, chant the Hare Kṛṣṇa mahā-mantra and thus be delivered from the clutches of material existence and return home, back to Godhead.

Chanting of the Hare Kṛṣṇa mahā-mantra is potent always, but it is especially potent in this age of Kali. Therefore Śukadeva Gosvāmī, while instructing Mahārāja Parīkṣit, stressed this chanting of the Hare Kṛṣṇa mantra.

<div class="quote_verse">
:kaler doṣa-nidhe rājann
:asti hy eko mahān guṇaḥ
:kīrtanād eva kṛṣṇasya
:mukta-saṅgaḥ paraṁ vrajet
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"My dear King, although Kali-yuga is full of faults, there is still one good quality about this age. It is that simply by chanting the Hare Kṛṣṇa mahā-mantra, one can become free from material bondage and be promoted to the transcendental kingdom." ([[Vanisource:SB 12.3.51|SB 12.3.51]]) Those who have accepted the task of spreading the Hare Kṛṣṇa mahā-mantra in full Kṛṣṇa consciousness should take this opportunity to deliver people very easily from the clutches of material existence. Our duty, therefore, is to follow the instructions of Śrī Caitanya Mahāprabhu and preach the Kṛṣṇa consciousness movement all over the world very sincerely. This is the best welfare activity for the peace and prosperity of human society.

Śrī Caitanya Mahāprabhu's movement consists of spreading kṛṣṇa-saṅkīrtana. Paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam: "All glories to the Śrī Kṛṣṇa saṅkīrtana!" Why is it so glorious? This has also been explained by Śrī Caitanya Mahāprabhu. Ceto-darpaṇa-mārjanam: ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]) by the chanting of the Hare Kṛṣṇa mahā-mantra, one's heart is cleansed. The whole difficulty is that in this age of Kali there is no sattva-guṇa and no clearance of the heart, and therefore people are making the mistake of identifying with their bodies. Even the big philosophers and scientists with whom we deal are practically all under the impression that they are their bodies. The other day we were discussing a prominent philosopher, Thomas Huxley, who was proud of being an Englishman. This means that he was in the bodily conception of life. Everywhere we find this same misunderstanding. As soon as one is in the bodily conception of life, one is nothing but an animal like a cat or a dog (sa eva go-kharaḥ ([[Vanisource:SB 10.84.13|SB 10.84.13]])). Thus the most dangerous of the dirty things within our hearts is this misidentification of the body as the self. Under the influence of this misunderstanding, one thinks, "I am this body. I am an Englishman. I am an Indian. I am an American. I am Hindu. I am Muslim." This misconception is the strongest impediment, and it must be removed. That is the instruction of Bhagavad-gītā and of Śrī Caitanya Mahāprabhu. Indeed, Bhagavad-gītā begins with this instruction:

<div class="quote_verse">
:dehino 'smin yathā dehe
:kaumāraṁ yauvanaṁ jarā
:tathā dehāntara-prāptir
:dhīras tatra na muhyati
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"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." ([[Vanisource:BG 2.13 (1972)|BG 2.13]]) Although the soul is within the body, nevertheless, because of misunderstanding and animal propensities one accepts the body as the self. Caitanya Mahāprabhu therefore says, ceto-darpaṇa-mārjanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]). To cleanse the core of the heart, which is full of misunderstanding, is possible only through śrī-kṛṣṇa-saṅkīrtana. The leaders of the Kṛṣṇa consciousness movement should very seriously take this opportunity to be kind to the fallen souls by delivering them from the misunderstanding of materialistic life.

One cannot be happy in any way within this material world. As stated in Bhagavad-gītā ([[Vanisource:BG 8.16 (1972)|BG 8.16]]):

<div class="quote_verse">
:ābrahma-bhuvanāl lokāḥ
:punar āvartino 'rjuna
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"From the highest planet in this material world down to the lowest, all are places of misery wherein repeated birth and death take place." Therefore, not to speak of going to the moon, even if one is promoted to the highest planetary system, Brahmaloka, there cannot be any happiness in this material world. If one actually wants happiness, one must go to the spiritual world. The material world is characterized by a struggle for existence, and survival of the fittest is a well-known principle, but the poor souls of this material world do not know what is survival and who is fit. Survival does not mean that one should die; survival means that one should not die, but should enjoy an everlastingly blissful life of knowledge. This is survival. The Kṛṣṇa consciousness movement is meant to make every person fit for survival. Indeed, it is meant to stop the struggle for existence. The Śrīmad-Bhāgavatam and Bhagavad-gītā give definite directions on how to stop the struggle for existence and how to survive in eternal life. The saṅkīrtana movement, therefore, is a great opportunity. Simply by hearing Bhagavad-gītā and chanting the Hare Kṛṣṇa mahā-mantra, one becomes completely purified. Thus the struggle for existence ceases, and one goes back home, back to Godhead.
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