Vaniquotes - User contributions [en]

Category:Distinguishing God from Maya

2021-03-03T20:31:56Z

173.245.54.87: Removed from deleted category 'From'

[[Category:Distinguishing God]]
[[Category:God and Maya]]
[[Category:Maya the Illusory Energy]]
[[Category:God - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

Category:Are There

2021-03-03T19:28:16Z

173.245.54.87: Removed from deleted category 'Are'

"are there"

[[Category:There, Is, and Are - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

Category:Nitya-siddha Devotees Are Eternally Krsna Conscious Without Any Forgetfulness

2021-03-03T19:21:25Z

173.245.54.87: Removed from deleted category 'Any'

[[Category:Nitya-siddha - Devotees of God]]
[[Category:Devotees of God Are]]
[[Category:Eternally Krsna Conscious]]
[[Category:Without]]
[[Category:Forgetfulness of a Devotee of God]]
[[Category:Krsna Consciousness - Umbrella Category]]
[[Category:Devotees of God - Umbrella Category]]
[[Category:Devotees of God Are... - Umbrella Category]]
[[Category:Characteristics of Devotees of God - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

When a perfect yogi's attention is no longer attracted to the by-products of mystic powers, which are manifestations of the external energy, his progress towards Me becomes unlimited, and thus the power of death cannot overcome him

2021-03-03T15:22:36Z

173.245.54.87: Removed from deleted category 'Thus'

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<div id="facts">
{{terms|"When a perfect yogi's attention is no longer attracted to the by-products of mystic powers, which are manifestations of the external energy, his progress towards Me becomes unlimited, and thus the power of death cannot overcome him"}}
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[[Category:When]]
[[Category:Perfect Yogi]]
[[Category:Attention]]
[[Category:No Longer]]
[[Category:Attracted To...]]
[[Category:By-products]]
[[Category:Mystic Power]]
[[Category:Which Are]]
[[Category:Manifestation]]
[[Category:External Energy]]
[[Category:Progress]]
[[Category:Toward]]
[[Category:Kapiladeva]]
[[Category:Become]]
[[Category:Unlimited]]
[[Category:Power of...]]
[[Category:Death]]
[[Category:Cannot]]
[[Category:Overcome]]
[[Category:Bhagavatam Verses Spoken by Lord Kapila - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 27 - Understanding Material Nature]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
When a perfect yogi's attention is no longer attracted to the by-products of mystic powers, which are manifestations of the external energy, his progress towards Me becomes unlimited, and thus the power of death cannot overcome him.
</div>

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

When Jagannatha was absent from the temple, Caitanya Mahaprabhu, who could not see Him, felt separation and left Jagannatha Puri to go to a place known as Alalanatha

2021-03-03T14:21:34Z

173.245.54.87: Removed from deleted category 'From'

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<div id="facts">
{{terms|"When Jagannātha was absent from the temple, Caitanya Mahāprabhu, who could not see Him, felt separation and left Jagannātha Purī to go to a place known as Ālālanātha"}}
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[[Category:When]]
[[Category:Caitanya and Lord Jagannatha]]
[[Category:Absence]]
[[Category:Caitanya and Jagannatha Temple‎]]
[[Category:Caitanya Cannot]]
[[Category:Caitanya's Seeing]]
[[Category:Caitanya's Feelings]]
[[Category:Caitanya's Separation from Krsna]]
[[Category:Caitanya's Leaving]]
[[Category:Caitanya in Jagannatha Puri]]
[[Category:Caitanya's Going]]
[[Category:Place]]
[[Category:Known As]]
[[Category:Caitanya in Alalanatha]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 01 - The Later Pastimes of Lord Sri Caitanya Mahaprabhu]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
When Jagannātha was absent from the temple, Caitanya Mahāprabhu, who could not see Him, felt separation and left Jagannātha Purī to go to a place known as Ālālanātha.
</div>
<div class="quote_link">
[[Vanisource:CC Madhya 1.122|CC Madhya 1.122, Translation and Purport]]
</div>
<div class="quote_translation">
When Jagannātha was absent from the temple, Caitanya Mahāprabhu, who could not see Him, felt separation and left Jagannātha Purī to go to a place known as Ālālanātha.
</div>
<div class="text">
Ālālanātha is also known as Brahmagiri. This place is about fourteen miles from Jagannātha Purī and is also on the beach. There is a temple of Jagannātha there. At the present moment a police station and post office are situated there because so many people come to see the temple.

The word anavasara is used when Śrī Jagannāthajī cannot be seen in the temple. After the bathing ceremony (snāna-yātrā), Lord Jagannātha apparently becomes sick. He is therefore removed to His private apartment, where no one can see Him. Actually, during this period renovations are made on the body of the Jagannātha Deity. This is called nava-yauvana. During the Ratha-yātrā ceremony, Lord Jagannātha once again comes before the public. Thus for fifteen days after the bathing ceremony, Lord Jagannātha is not visible to any visitors.
</div>
</div>
</div>

Thus they (the inhabitants of Vrndavana) prayed to Krsna, saying that they could not take any shelter other than His lotus feet. Lord Krsna, being compassionate upon His own townspeople, immediately swallowed up the whole forest fire and saved them

2021-03-03T13:38:11Z

173.245.54.87: Removed from deleted category 'Any'

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<div id="facts">
{{terms|"Thus they prayed to Kṛṣṇa, saying that they could not take any shelter other than His lotus feet. Lord Kṛṣṇa, being compassionate upon His own townspeople, immediately swallowed up the whole forest fire and saved them"}}
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[[Category:Krsna and the Inhabitants of Vrndavana]]
[[Category:Praying to Krsna]]
[[Category:Saying to Krsna]]
[[Category:Could Not]]
[[Category:Take]]
[[Category:Taking Shelter of Krsna's Lotus Feet]]
[[Category:Krsna Being]]
[[Category:Krsna's Compassion]]
[[Category:Krsna's Own]]
[[Category:Town]]
[[Category:Krsna Attracting People ]]
[[Category:Krsna Immediately]]
[[Category:Krsna's Swallowing]]
[[Category:Whole]][[Category:Krsna Book Chapters 01 to 90]]
]
[[Category:Krsna and Forest Fires]]
[[Category:Krsna's Saving]]
[[Category:Krsna Book Chapter 17 - Extinguishing the Forest Fire]]
</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">
We have no shelter other than You. This devastating fire will swallow us all!” Thus they prayed to Kṛṣṇa, saying that they could not take any shelter other than His lotus feet. Lord Kṛṣṇa, being compassionate upon His own townspeople, immediately swallowed up the whole forest fire and saved them. This was not impossible for Kṛṣṇa, because He is unlimited. He has unlimited power to do anything He desires.
</div>

<div class="quote_link">
[[Vanisource:KB 17|Krsna Book, 17]]
</div>
<div class="text">
Kāliya took shelter within the water of the Yamunā for the following reason. Just as Garuḍa went to the island of the Kāliya snake, he also used to go to the Yamunā to catch fish to eat. There was, however, a great yogī known as Saubhari Muni who used to meditate within the water there and who was sympathetic with the fish. He asked Garuḍa not to come there and disturb the fish. Although Garuḍa was not under anyone’s order, being the carrier of Lord Viṣṇu, he did not disobey the order of the great yogī. Instead of staying and eating many fish, he carried off one big fish, who was their leader. Saubhari Muni was sorry that one of the leaders of the fish was taken away by Garuḍa, and thinking of their protection, he cursed Garuḍa with the following words: “Henceforward, from this day, if Garuḍa comes here to catch fish, then—I say this with all my strength—he will be immediately killed.”

This curse was known only to Kāliya. Kāliya was therefore confident that Garuḍa would not be able to come there, and so he thought it wise to take shelter of the lake within the Yamunā. But Kāliya’s taking shelter of Saubhari Muni was not successful; he was driven away from the Yamunā by Kṛṣṇa, the master of Garuḍa. It may be noted that Garuḍa is directly related to the Supreme Personality of Godhead and is so powerful that he is never subject to anyone’s order or curse. Actually the cursing of Garuḍa—who is stated in Śrīmad-Bhāgavatam to be of the stature of the Supreme Personality of Godhead, Bhagavān—was an offense on the part of Saubhari Muni. Although Garuḍa did not try to retaliate, the Muni was not saved from his offensive act against a great Vaiṣṇava personality. Due to this offense, Saubhari fell down from his yogic position and afterwards became a householder, a sense enjoyer in the material world. The falldown of Saubhari Muni, who was supposed to be absorbed in spiritual bliss by meditation, is an instruction to the offender of Vaiṣṇavas.

When Kṛṣṇa finally came out of Kāliya’s lake, He was seen by all His friends and relatives on the bank of the Yamunā. He appeared before them nicely decorated, smeared all over with candana pulp, bedecked with valuable jewels and stones, and almost completely covered with gold. The inhabitants of Vṛndāvana, including the cowherd boys and men, the gopīs, mother Yaśodā, Mahārāja Nanda and all the cows and calves, saw Kṛṣṇa coming from the Yamunā, and it was as though they had recovered their very life. When a person regains his life, naturally he becomes absorbed in pleasure and joyfulness. They each in turn pressed Kṛṣṇa to their chests, and thus they felt a great relief. Mother Yaśodā, Rohiṇī, Mahārāja Nanda and the cowherd men became so happy that as they embraced Kṛṣṇa they thought they had achieved their ultimate goal of life.

Balarāma also embraced Kṛṣṇa, but He was laughing because when everyone else had been so overwhelmed with anxiety, He had known what would happen to Kṛṣṇa. All the trees on the bank of the Yamunā, along with all the cows, bulls and calves, were full of pleasure because of Kṛṣṇa’s appearance there. The brāhmaṇa inhabitants of Vṛndāvana immediately came with their wives to congratulate Kṛṣṇa and His family members. And because brāhmaṇas are considered to be the spiritual masters of society, they offered their blessings to Kṛṣṇa and His family on account of Kṛṣṇa’s release. They also asked Mahārāja Nanda to give them some charity on that occasion. Being so pleased by Kṛṣṇa’s return, Mahārāja Nanda gave many cows and much gold in charity to the brāhmaṇas. While Nanda Mahārāja was thus engaged, mother Yaśodā simply embraced Kṛṣṇa and made Him sit on her lap while she shed tears continuously.

Since it was almost night and all the inhabitants of Vṛndāvana, including the cows and calves, were very tired, they decided to take their rest on the riverbank. In the middle of the night, while they were taking rest, there was suddenly a great forest fire, and it quickly appeared that the fire would soon devour all the inhabitants of Vṛndāvana. As soon as they felt the warmth of the fire, they immediately took shelter of Kṛṣṇa, the Supreme Personality of Godhead, although He was playing just like their child. They began to say, “Our dear Kṛṣṇa! O Supreme Personality of Godhead! Our dear Balarāma, reservoir of all strength! Please try to save us from this all-devouring and devastating fire. We have no shelter other than You. This devastating fire will swallow us all!” Thus they prayed to Kṛṣṇa, saying that they could not take any shelter other than His lotus feet. Lord Kṛṣṇa, being compassionate upon His own townspeople, immediately swallowed up the whole forest fire and saved them. This was not impossible for Kṛṣṇa, because He is unlimited. He has unlimited power to do anything He desires.
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</div>

There is no difference regarding the creative principles and the Lord's control over them, yet there are some differences in the minute details because of different kalpas

2021-03-03T12:12:02Z

173.245.54.87: Removed from deleted category 'Them'

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{{terms|"There is no difference regarding the creative principles and the Lord's control over them, yet there are some differences in the minute details because of different kalpas"}}
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[[Category:There Is No Difference]]
[[Category:Regarding]]
[[Category:Creative]]
[[Category:Principles]]
[[Category:God's Controlling]]
[[Category:Over]]
[[Category:There Are]]
[[Category:Some]]
[[Category:Difference]]
[[Category:Minute (as in small)]]
[[Category:Detail]]
[[Category:Because Of]]
[[Category:Different]]
[[Category:Kalpa]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 05 Purports - Vidura's Talks with Maitreya]]
[[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 questions regarding creation, maintenance and destruction, which are mentioned in many parts of the Śrīmad-Bhāgavatam, are in relation to different millenniums (kalpas), and therefore they are differently described by different authorities when questioned by different students. There is no difference regarding the creative principles and the Lord's control over them, yet there are some differences in the minute details because of different kalpas.
</div>

<div class="quote_link">
[[Vanisource:SB 3.5.6|SB 3.5.6, Translation and Purport]]
</div>
<div class="quote_translation">
He lies down on His own heart spread in the form of the sky, and thus placing the whole creation in that space, He expands Himself into many living entities, which are manifested as different species of life. He does not have to endeavor for His maintenance, because He is the master of all mystic powers and the proprietor of everything. Thus He is distinct from the living entities.
</div>
<div class="text">
The questions regarding creation, maintenance and destruction, which are mentioned in many parts of the Śrīmad-Bhāgavatam, are in relation to different millenniums (kalpas), and therefore they are differently described by different authorities when questioned by different students. There is no difference regarding the creative principles and the Lord's control over them, yet there are some differences in the minute details because of different kalpas. The gigantic sky is the material body of the Lord, called the virāṭ-rūpa, and all material creations are resting on the sky, or the heart of the Lord. Therefore, beginning from the sky, the first material manifestation to the gross vision, down to the earth, everything is called Brahman. Sarvaṁ khalv idaṁ brahma: "There is nothing but the Lord, and He is one without a second." The living entities are the superior energies, whereas matter is the inferior energy, and the combination of these energies brings about the manifestation of this material world, which is in the heart of the Lord.
</div>
</div>
</div>

The narration of the Personality of Godhead and His devotees is absolute in itself, and thus to hear it with a devotional attitude is to associate with the Lord and constant companions of the Lord

2021-03-03T09:03:12Z

173.245.54.87: Removed from deleted category 'Thus'

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<div id="facts">
{{terms|"The narration of the Personality of Godhead and His devotees is absolute in itself, and thus to hear it with a devotional attitude is to associate with the Lord and constant companions of the Lord"}}
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[[Category:Narrations of God]]
[[Category:Personality of Godhead]]
[[Category:Absolute]]
[[Category:Itself]]
[[Category:Hear]]
[[Category:Devotional Attitude]]
[[Category:Association with God]]

[[Category:Constant]]
[[Category:God's Companions]]
[[Category:Srimad-Bhagavatam, Canto 01 Chapter 15 Purports - The Pandavas Retire Timely]]
[[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">
Śrīmad-Bhāgavatam is a narration about the Personality of Godhead and the devotees of the Lord like the Pāṇḍavas. The narration of the Personality of Godhead and His devotees is absolute in itself, and thus to hear it with a devotional attitude is to associate with the Lord and constant companions of the Lord.
</div>

<div class="quote_link">
[[Vanisource:SB 1.15.51|SB 1.15.51, Translation and Purport]]
</div>
<div class="quote_translation">
The subject of the departure of the sons of Pāṇḍu for the ultimate goal of life, back to Godhead, is fully auspicious and is perfectly pure. Therefore anyone who hears this narration with devotional faith certainly gains the devotional service of the Lord, the highest perfection of life.
</div>
<div class="text">
Śrīmad-Bhāgavatam is a narration about the Personality of Godhead and the devotees of the Lord like the Pāṇḍavas. The narration of the Personality of Godhead and His devotees is absolute in itself, and thus to hear it with a devotional attitude is to associate with the Lord and constant companions of the Lord. By the process of hearing Śrīmad-Bhāgavatam one can attain the highest perfection of life, namely going back home, back to Godhead, without failure.
</div>
</div>
</div>

The next day, Sri Caitanya Mahaprabhu went to Haridasa's place and inquired from him, "Haridasa, are you well"

2021-03-03T09:01:35Z

173.245.54.87: Removed from deleted category 'From'

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{{terms|"The next day, Śrī Caitanya Mahāprabhu went to Haridāsa’s place and inquired from him, “Haridāsa, are you well"}}
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[[Category:Next]]
[[Category:Day]]
[[Category:Caitanya Went]]
[[Category:Caitanya and Haridasa Thakura]]
[[Category:Place]]
[[Category:Caitanya's Inquiring]]
[[Category:Well]]
[[Category:Sri Caitanya-caritamrta, Antya-lila Chapter 11 - The Passing of Haridasa Thakura]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Antya-lila 20 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Antya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
The next day, Śrī Caitanya Mahāprabhu went to Haridāsa’s place and inquired from him, “Haridāsa, are you well?”
</div>

<div class="quote_link">
[[Vanisource:CC Antya 11.21|CC Antya 11.21, Translation]]
</div>
<div class="quote_translation">
The next day, Śrī Caitanya Mahāprabhu went to Haridāsa’s place and inquired from him, “Haridāsa, are you well?”
</div>
</div>
</div>

The gopis kept their individuality to enjoy the company of Lord Krsna, but Kamsa was accepted into His (Krsna's) impersonal brahmajyoti

2021-03-03T08:04:34Z

173.245.54.87: Removed from deleted category 'Into'

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{{terms|"The gopīs kept their individuality to enjoy the company of Lord Kṛṣṇa, but Kaṁsa was accepted into His impersonal brahmajyoti"}}
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[[Category:Krsna and the Gopis]]
[[Category:Kept]]
[[Category:Their]]
[[Category:Individuality]]
[[Category:Enjoying with Krsna]]
[[Category:Krsna's Company]]
[[Category:Krsna and Kamsa]]
[[Category:Krsna's Acceptance]]
[[Category:Impersonal]]
[[Category:Krsna and His Brahmajyoti]]
[[Category:Krsna Book Chapter 90 - Summary Description of Lord Krsna's Pastimes]]
[[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">
The gopīs kept their individuality to enjoy the company of Lord Kṛṣṇa, but Kaṁsa was accepted into His impersonal brahmajyoti. In other words, both the demons and the gopīs were spiritually liberated, but because the demons were enemies and the gopīs were friends, the demons were killed and the gopīs protected.
</div>

<div class="quote_link">
[[Vanisource:KB 90|Krsna Book, 90]]
</div>
<div class="text">
The next excellence of Lord Kṛṣṇa’s appearance was that although He apparently gave protection to the devotees and annihilated the demons, both the devotees and the demons achieved the same result. Lord Kṛṣṇa is the bestower of five kinds of liberation, of which sāyujya-mukti, or the liberation of becoming one with the Supreme, was given to demons like Kaṁsa, whereas the gopīs were given the chance to associate with Him personally. The gopīs kept their individuality to enjoy the company of Lord Kṛṣṇa, but Kaṁsa was accepted into His impersonal brahmajyoti. In other words, both the demons and the gopīs were spiritually liberated, but because the demons were enemies and the gopīs were friends, the demons were killed and the gopīs protected.

The third excellence of Lord Kṛṣṇa’s appearance was that the goddess of fortune, who is worshiped by demigods like Lord Brahmā, Indra and Candra, remained always engaged in the service of the Lord, even though the Lord gave more preference to the gopīs. Lakṣmījī, the goddess of fortune, tried her best to be on an equal level with the gopīs, but she was not successful. Nevertheless, she remained faithful to Kṛṣṇa, although she generally does not remain in one place even if worshiped by demigods like Lord Brahmā.

The fourth excellence of Lord Kṛṣṇa’s appearance concerns the glories of His name. It is stated in the Vedic literature that by chanting the different names of Lord Viṣṇu a thousand times, one may be bestowed with the same benefits as by thrice chanting the holy name of Lord Rāma. And by chanting the holy name of Lord Kṛṣṇa only once, one receives the same benefit. In other words, of all the holy names of the Supreme Personality of Godhead, including Viṣṇu and Rāma, the holy name of Kṛṣṇa is the most powerful. The Vedic literature therefore specifically stresses the chanting of the holy name of Kṛṣṇa: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Lord Caitanya introduced this chanting of the holy name of Kṛṣṇa in this age, thus making liberation much more easily obtainable than in other ages. In other words, Lord Kṛṣṇa is more excellent than His incarnations, although all of them are equally the Supreme Personality of Godhead.The fifth excellence of Lord Kṛṣṇa’s appearance is that He established the most excellent of all religious principles by His one statement in the Bhagavad-gītā that simply by surrendering unto Him one can discharge all the principles of religious rites. In the Vedic literature there are twenty kinds of religious principles mentioned, and each of them is described in different śāstras. But Lord Kṛṣṇa is so kind to the fallen conditioned souls of this age that He personally appeared and asked everyone to give up all kinds of religious rites and simply surrender unto Him. It is said that this Age of Kali is three-fourths devoid of religious principles. Hardly one fourth of the principles of religion are still observed in this age. But by the mercy of Lord Kṛṣṇa, not only has this void of Kali-yuga been completely filled, but the religious process has been made so easy that simply by rendering transcendental loving service unto Lord Kṛṣṇa by chanting His holy names, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, one can achieve the highest result of religion, namely, being transferred to the highest planet within the spiritual world, Goloka Vṛndāvana. Considering all this, one can immediately appreciate the benefit of Lord Kṛṣṇa’s appearance on the earth and understand that His giving relief to the people of the world by His appearance was not at all extraordinary.Śrīla Śukadeva Gosvāmī thus concludes his description of the superexalted position of Lord Kṛṣṇa by glorifying Him in the following way: “O Lord Kṛṣṇa, all glories unto You. You are present in everyone’s heart as Paramātmā. Therefore You are known as Jananivāsa, one who lives in everyone’s heart.” As confirmed in the Bhagavad-gītā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati: ([[Vanisource:BG 18.61 (1972)|BG 18.61]]) “The Supreme Lord in His Paramātmā feature lives within everyone’s heart.” This does not mean, however, that Kṛṣṇa has no separate existence as the Supreme Personality of Godhead. The Māyāvādī philosophers accept the all-pervading feature of Parabrahman, but when Parabrahman, or the Supreme Lord, appears, they think that He appears under the control of material nature. Because Lord Kṛṣṇa appeared as the son of Devakī, the Māyāvādī philosophers accept Kṛṣṇa to be an ordinary living entity who takes birth within this material world. Therefore Śukadeva Gosvāmī warns them: devakī-janma-vāda, which means that although Kṛṣṇa is famous as the son of Devakī, actually He is the Supersoul, or the all-pervading Supreme Personality of Godhead. The devotees, however, take this word devakī-janma-vāda in a different way. The devotees understand that actually Kṛṣṇa was the son of mother Yaśodā. Although Kṛṣṇa first appeared as the son of Devakī, He immediately transferred Himself to the lap of mother Yaśodā, and His childhood pastimes were blissfully enjoyed by mother Yaśodā and Nanda Mahārāja. This fact was admitted by Vasudeva himself when he met Nanda Mahārāja and Yaśodā at Kurukṣetra. He admitted that Kṛṣṇa and Balarāma were actually the sons of mother Yaśodā and Nanda Mahārāja. Vasudeva and Devakī were only Their official father and mother. Their actual father and mother were Nanda and Yaśodā. Therefore Śukadeva Gosvāmī describes Lord Kṛṣṇa as devakī-janma-vāda.
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The demons increase their military power by the will of the Supreme, so that their numbers will be diminished and the devotees will have a chance to advance in Krsna consciousness

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173.245.54.87: Removed from deleted category 'Will'

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{{terms|"The demons increase their military power by the will of the Supreme, so that their numbers will be diminished and the devotees will have a chance to advance in Krsna consciousness"}}
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[[Category:Srimad-Bhagavatam, Canto 09 Chapter 24 - Krsna the Supreme Personality of Godhead]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 9</h3>
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<div class="quote">
<div class="quote_heading">
The demons increase their military power by the will of the Supreme, so that their numbers will be diminished and the devotees will have a chance to advance in Krsna consciousness.
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<div class="quote_link">
[[Vanisource:SB 9.24.59|SB 9.24.59, Translation and Purport]]
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<div class="quote_translation">
Although the demons who take possession of the government are dressed like men of government, they do not know the duty of the government. Consequently, by the arrangement of God, such demons, who possess great military strength, fight with one another, and thus the great burden of demons on the surface of the earth is reduced. The demons increase their military power by the will of the Supreme, so that their numbers will be diminished and the devotees will have a chance to advance in Kṛṣṇa consciousness.
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<div class="text">
<div class="purport">

As stated in Bhagavad-gītā ([[Vanisource:BG 4.8 (1972)|BG 4.8]]), paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. The sādhus, the devotees of the Lord, are always eager to advance the cause of Kṛṣṇa consciousness so that the conditioned souls may be released from the bondage of birth and death. But the asuras, the demons, impede the advancement of the Kṛṣṇa consciousness movement, and therefore Kṛṣṇa arranges occasional fights between different asuras who are very much interested in increasing their military power. The duty of the government or king is not to increase military power unnecessarily; the real duty of the government is to see that the people of the state advance in Kṛṣṇa consciousness. For this purpose, Kṛṣṇa says in Bhagavad-gītā ([[Vanisource:BG 4.13 (1972)|BG 4.13]]), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: "According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me." There should be an ideal class of men who are bona fide brāhmaṇas, and they should be given all protection. Namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca. Kṛṣṇa is very fond of brāhmaṇas and cows, The brāhmaṇas promulgate the cause of advancement in Kṛṣṇa consciousness, and the cows give enough milk to maintain the body in the mode of goodness. The kṣatriyas and the government should be advised by the brāhmaṇas. Next, the vaiśyas should produce enough foodstuffs, and the śūdras, who cannot do anything beneficial on their own, should serve the three higher classes (the brāhmaṇas, kṣatriyas and vaiśyas). This is the arrangement of the Supreme Personality of Godhead so that the conditioned souls will be released from the material condition and return home, back to Godhead. This is the purpose of Kṛṣṇa's descent on the surface of the earth (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām).

Everyone must understand Kṛṣṇa's activities (janma karma ca me divyam ([[Vanisource:BG 4.9 (1972)|BG 4.9]])). If one understands the purpose of Kṛṣṇa's coming to this earth and performing His activities, one is immediately liberated. This liberation is the purpose of the creation and Kṛṣṇa's descent upon the surface of the earth. Demons are very much interested in advancing a plan by which people will labor hard like cats, dogs and hogs, but Kṛṣṇa's devotees want to teach Kṛṣṇa consciousness so that people will be satisfied with plain living and Kṛṣṇa conscious advancement. Although demons have created many plans for industry and hard labor so that people will work day and night like animals, this is not the purpose of civilization. Such endeavors are jagato'hitaḥ; that is, they are meant for the misfortune of the people in general. Kṣayāya: such activities lead to annihilation. One who understands the purpose of Kṛṣṇa, the Supreme Personality of Godhead, should seriously understand the importance of the Kṛṣṇa consciousness movement and seriously take part in it. One should not endeavor for ugra-karma, or unnecessary work for sense gratification. Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṇoti ([[Vanisource:SB 5.5.4|SB 5.5.4]]). Simply for sense gratification, people make plans for material happiness. Māyā-sukhāya bharam udvahato vimūḍhān ([[Vanisource:SB 7.9.43|SB 7.9.43]]). They do this because they are all vimūḍhas, rascals. For flickering happiness, people waste their human energy, not understanding the importance of the Kṛṣṇa consciousness movement but instead accusing the simple devotees of brainwashing. Demons may falsely accuse the preachers of the Kṛṣṇa consciousness movement, but Kṛṣṇa will arrange a fight between the demons in which all their military power will be engaged and both parties of demons will be annihilated.

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That is samadhi, trance, transcendental situation. You can eat, you can enjoy, you can dance, you can see, you can work - all things for Krsna consciousness

2021-03-03T06:59:34Z

173.245.54.87: Removed from deleted category 'For'

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{{terms|"That is samadhi, trance, transcendental situation. You can eat, you can enjoy, you can dance, you can see, you can work"|"all things for Krsna consciousness"}}
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG63240NewYorkSeptember141966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="219" link="Lecture on BG 6.32-40 -- New York, September 14, 1966" link_text="Lecture on BG 6.32-40 -- New York, September 14, 1966">
<div class="heading">The best thing is that engage your mind always in Kṛṣṇa consciousness. We are trying to engage our students twenty-four hours either in this way or that way, this way or that way, in Kṛṣṇa consciousness. That is samādhi, trance, transcendental situation. You can eat, you can enjoy, you can dance, you can see, you can work—all things for Kṛṣṇa consciousness. That will automatically make you renounced order of life.
</div>
<span class="link">[[Vanisource:Lecture on BG 6.32-40 -- New York, September 14, 1966|Lecture on BG 6.32-40 -- New York, September 14, 1966]]: </span><div class="text">"Yes, My dear Arjuna, it is very difficult." Asaṁśayaṁ mahā-bāho: "Oh, you are mighty-armed, mighty soldier. But still I think it is... What you are saying, it is nice. It is really fact." Asaṁśayaṁ mahā..., mano durnigrahaṁ calam: "Mind is very difficult to control. Yes, what you are saying... But it can be controlled." How? Abhyāsena tu kaunteya: "If you practice, the mind can be controlled." So the controlling of the mind by practice... Vairāgyeṇa. Vairāgyeṇa means by renunciation. Vairāgya means renunciation. And what is that renunciation? Oh, I cannot renounce even smoking. I cannot renounce even drinking so many things. I cannot renounce so many things, but still, I am going to yoga class for practice. Is it possible? So many rules and regulations are there, and I am unable to give up even the small thing, smoking. Here it is said, vairāgyeṇa. There is a, I mean to say, big list of vairāgya: "You cannot do this, you cannot do this, you cannot do this, you cannot do this..." And the whole list is summarized that "You cannot have any illicit connection with woman, you cannot eat any nonvegetarian dish, you cannot be addicted, any kind of intoxication, and you cannot take part in any kind of gambling." At least these four things... These four things include everything, all kinds of vairāgya. So we have to test how much we have been able to discard these things. Then vairāgya. Then I can control my mind. Controlling mind is not so easy thing that I go to the store and purchase something. No.
Abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate. So this vairāgya can be very easily practiced when you are in Kṛṣṇa consciousness. We are practically seeing. These four things our students have very easily given up because they are serious about Kṛṣṇa consciousness. This is not advertisement. You can ask. There are many students here who have taken up this, I mean to say, philosophy very seriously, and they find it easy. Oh, they find it easy. Vairāgya automatically becomes. It is such a nice thing. It is such a nice thing that easily you become detestful to all these things. We do not discourage, I mean to say, sex life, but we discourage illicit connection with man and woman. Sex life cannot be discouraged. Because you have got this body, material body, sex desire is a demand. We have to satisfy; otherwise we shall go ill. As we have to eat something, as we have to sleep for some time, so sex life is also required. So we cannot discourage it, neither all the Vedic literatures discourage. But Vedic literatures cannot allow you... If you actually serious about advancement of spiritual life, then you cannot encourage illicit connection, no. I request all my young students that "You get yourself married." And recently I have performed myself one marriage ceremony. Two of my students, they have been married actually. So we don't discourage what is necessity, but we cannot allow illicit things. So these are called vairāgya.
So vairāgya means we have to regulate our life. Unless you regulate your mind... The mind is always agitated, and if we be addicted to all these things, then more agitation will come. If you have got illicit connection with woman, oh, the mind will be always agitated. If we are intoxicated, oh, mind will be more agitated. If you don't take, I mean to say, foodstuff in the goodness, very strong and pungent and animal foodstuff, then our mind will be more agitated. And so far gambling is concerned, oh, sometimes we have to commit suicide. There are history of gambling clubs that when a person loses everything he commits suicide and he is thrown away. I have heard that in Europe there are many clubs. They go for gambling, and they lose everything, whatever, and they commit suicide. And the club proprietor throws him in the street. There is no law. I have heard. Of course, I do not know. You may know better than me.
So if we want to control the mind, then we have to adopt these regulative principles of life. Not that we have to give up, but we have to make regulated. Vairāgya. Then it will be possible to adopt. And the best thing is that engage your mind always in Kṛṣṇa consciousness. We are trying to engage our students twenty-four hours either in this way or that way, this way or that way, in Kṛṣṇa consciousness. That is samādhi, trance, transcendental situation. You can eat, you can enjoy, you can dance, you can see, you can work—all things for Kṛṣṇa consciousness. That will automatically make you renounced order of life. But if you try to follow this yoga system which was possible in the Satya-yuga some millions of years before, and if you want to adopt that, oh, it is not possible. If you want to be satisfied becoming a showbottle, then that is a different thing. Remain a showbottle. But if you want really actual success, then you cannot adopt that process. Asaṁyatātmanā yogo duṣprāpa iti me matiḥ.
Now Kṛṣṇa says, "Yes," asaṁyatātmanā, "one who has not been able to control his mind," yogo duṣprāpa, "the success in yoga is actually never possible." Duṣprāpa. Duṣprāpa means difficult to achieve. Iti me matiḥ. "Yes, I think you are right. You are right." Vaśyātmanā tu yatatā śakyo 'vāptum upāyataḥ: "But one who is determined, he can find out the ways and means how he can control the mind, if he is serious." So this is the way. If you become Kṛṣṇa conscious and try to follow the principles, then this is the nicest possible way of controlling the mind. Vaśyātmanā tu yatatā śakyo 'vāptum upāyataḥ. Upāyataḥ means you can find out means, ways and means. You can control.
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Others who are less intelligent, or those whose intelligence has been taken away by the spell of maya, are attached to different demigods, on account of the influence of the modes of nature

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173.245.54.87: Removed from deleted category 'By'

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{{terms|"Others who are less intelligent, or those whose intelligence has been taken away by the spell of māyā, are attached to different demigods, on account of the influence of the modes of nature"}}
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[[Category:The Nectar of Devotion Chapter 03 - Eligibility of the Candidate for Accepting Devotional Service]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Nectar of Devotion</h3>
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<div class="quote">
<div class="quote_heading">
Others who are less intelligent, or those whose intelligence has been taken away by the spell of māyā, are attached to different demigods, on account of the influence of the modes of nature. The wise man is he who has thoroughly understood that he is spirit soul and not simply a body. Because he realizes that he is spirit and that Kṛṣṇa is the supreme spirit, he knows that his intimate relationship should be with Kṛṣṇa, not with this body.
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<div class="quote_link">
[[Vanisource:NOD 3 (1970)|Nectar of Devotion, 3]]
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<div class="text">
Lord Kṛṣṇa, however, has explained in the Gītā that out of these four types of neophytes, the one who is wise is very dear to Him because a wise man, if he is attached to Kṛṣṇa, is not seeking an exchange of material benefits. A wise man who becomes attached to Kṛṣṇa does not want any return from Him, neither in the form of relieving distress, nor in gaining money. This means that from the very beginning his basic principle of attachment to Kṛṣṇa is, more or less, love. Furthermore, due to his wisdom and study of śāstras (scriptures), he can understand also that Kṛṣṇa is the Supreme Personality of Godhead.

It is confirmed in the Bhagavad-gītā that after many, many births, when one becomes actually wise, he surrenders unto Vāsudeva, knowing perfectly well that Kṛṣṇa (Vāsudeva) is the origin and cause of all causes. Therefore, he sticks to the lotus feet of Kṛṣṇa and gradually develops love for Him. Although such a wise man is very dear to Kṛṣṇa, the others are also accepted as very magnanimous because even though they are distressed or in need of money, they have come to Kṛṣṇa for satisfaction. Thus they are accepted as liberal, broad-minded mahātmās.

Without being elevated to the position of a jñānī, or wise man, no one can stick to the principle of worshiping the Supreme Personality of Godhead. Others who are less intelligent, or those whose intelligence has been taken away by the spell of māyā, are attached to different demigods, on account of the influence of the modes of nature. The wise man is he who has thoroughly understood that he is spirit soul and not simply a body. Because he realizes that he is spirit and that Kṛṣṇa is the supreme spirit, he knows that his intimate relationship should be with Kṛṣṇa, not with this body. The distressed and the man in want of money are in the material concept of life because distress and need of money are both in relationship with this body. One who is inquisitive may be a little above the distressed and the man in need of money, but still he is on the material platform. But a wise man who seeks Kṛṣṇa knows perfectly well that he is spirit soul, or Brahman, and that Kṛṣṇa is the supreme spirit soul, or Param-Brahman. He knows that the spirit soul, being subordinate and finite, should always dovetail himself with the infinite and supreme soul, Kṛṣṇa. That is the relationship of the wise man with Kṛṣṇa.

It can be concluded that a person who is freed from the bodily concept of life is an eligible candidate for pure devotional service. It is also confirmed in the Bhagavad-gītā that after Brahman realization, when one is freed from material anxieties and can see every living entity on an equal level, he is eligible to enter into devotional service.

As has been stated before, there are three kinds of happiness: material, spiritual and devotional. Devotional service and the happiness due to its execution are not possible so long as one is materially affected. If someone has desire for material enjoyment or for becoming one with the supreme, these are both considered material concepts. Because the impersonalists cannot appreciate the spiritual happiness of association and the exchange of loving affairs with the Supreme Personality of Godhead, their ultimate goal is to become one with the Lord. This concept is simply an extension of the material idea. In the material world, everyone is trying to be the topmost head-man amongst all his fellow men or neighbors. Either communally, socially or nationally, everyone is competing to be greater than all others, in the material concept of life. This greatness can be extended to the unlimited, so that one actually wants to become one with the greatest of all, the Supreme Lord. This is also a material concept, although maybe a little more advanced.
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One can also directly see Lord Caitanya's manifest influence in His uncommon deeds and uncommon Krsna conscious realization

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173.245.54.87: Removed from deleted category 'Also'

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{{terms|"One can also directly see Lord Caitanya's manifest influence in His uncommon deeds and uncommon Krsna conscious realization"}}
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Adi-lila</h3>
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<div class="quote">
<div class="quote_heading">
One can also directly see Lord Caitanya's manifest influence in His uncommon deeds and uncommon Krsna conscious realization.
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<div class="quote_link">
[[Vanisource:CC Adi 3.85|CC Adi 3.85, Translation]]
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<div class="quote_translation">
One can also directly see Lord Caitanya's manifest influence in His uncommon deeds and uncommon Krsna conscious realization.
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Neglecting the orders of the spiritual master. The beginning of initiation is to voluntarily accept the spiritual master. To abide by his order. So, if you disobey his order, then it is offense. This is fourth offense

2021-03-03T04:31:18Z

173.245.54.87: Removed from deleted category 'Then'

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{{terms|"neglecting the orders of the spiritual master. The beginning of initiation is to voluntarily accept the spiritual master, to abide by his order. So, if you disobey his order, then it is offense. This is fourth offense"}}
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[[Category:Prabhupada Speaks - Lectures, 1970]]
[[Category:Prabhupada Speaks - Lectures, General]]
[[Category:Prabhupada Speaks - in USA, Los Angeles]]
</div>
<div id="section">
<h2>Lectures</h2>
</div>
<div id="sub_section">
<h3>General Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
Then neglecting the orders of the spiritual master. The beginning of initiation is to voluntarily accept the spiritual master. To abide by his order. So, if you disobey his order, then it is offense. This is fourth offense.
</div>

<mp3player>https://vanipedia.s3.amazonaws.com/clip/700222IN-LOS_ANGELES_clip.mp3</mp3player>
<div class="quote_link">
[[Vanisource:700222 - Ten Offenses Lecture - Los Angeles|700222 - Ten Offenses Lecture - Los Angeles]]:
</div>
<div class="text">
And then considering the Lord and the demigods on the same level. Or assuming that there are many Gods. God is one. It is nonsense to think that there are many Gods. If there are many Gods, then there is no meaning of "God." ''Ekam eva advitīyam''. The ''Vedas'' say God is one, without any second, without any competitor. If God has competitor, then He's not God. The definition of God is that supreme.

So if there are many, then how God can be Supreme? God is great. "God is great" means nobody is greater than Him, nobody is equal to Him. Everybody is under Him. You may have very high qualifications, but you cannot be equal to God. God is one. Therefore the Māyāvādīs' philosophy that, "You can accept, by imagination, any form of God and that is all right," no. You should have the actually the form of God.

Just like Kṛṣṇa says, ''mam ekam. Ekam'' means only one, "Unto Me." Of course, there are many other forms of God, but in order to concentrate your mind perfectly, you should only think of Kṛṣṇa. ''Mām ekaṁ śaraṇaṁ vraja'' ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). So we do not accept this nonsense philosophy that any name we chant, it becomes God. No. God's name. Of course, a God's name may be sounding . . . just like you say "water", I say ''jala''.

But it means . . . that object is the same. Similarly, if you have got actually any name for God, that's all right—otherwise take to Kṛṣṇa. ''Kṛṣṇa'' means "all-attractive," and God's name cannot be otherwise. If God is not all-attractive, then He's not God. If God is attractive for a certain type of man or certain class of men and not attractive for others, then He's not God.

So you see Kṛṣṇa's activities, Kṛṣṇa's bodily feature, Kṛṣṇa's instruction, it is one, sublime. Sublime. Therefore He's God. And it is not our sentiment, but it is confirmed by the Vedic literature. ''Bhagavata'' says, ''kṛṣṇas tu bhagavān svayam'' ([[Vanisource:SB 1.3.28|SB 1.3.28]]): "Kṛṣṇa is the Supreme Personality of Godhead." ''Brahma-saṁhitā'' says, ''īśvara parama-kṛṣṇa'' (Bs. 5.1). There are many gods, demigods, but God is one. Arjuna says, ''paraḥ'' ''brahma'', every living entity is Brahman, but He's ''paraḥ brahma'', the Supreme Brahman.

And Kṛṣṇa says in the ''Bhagavad-gītā'', ''mattaḥ parataraṁ nasti kiñcid asti dhanañjaya'' ([[Vanisource:BG 7.7 (1972)|BG 7.7]]): "There is nothing more superior than Me." So these . . . are we have to take evidences from the ''śāstra'', ''kṛṣṇas tu bhagavan svayam''. So nobody should think that, "If I chant the name of this demigod or that demigod, this is equal to chant the name of Hari or Kṛṣṇa." No, that is an offense. This is third offense.

Then neglecting the orders of the spiritual master. The beginning of initiation is to voluntarily accept the spiritual master, to abide by his order. So, if you disobey his order, then it is offense. This is fourth offense.

Fifth offense: interpreting the holy name of God. Interpreting. Because we have got very fertile brains, we can interpret in so many ways. ''Māyā'' gives us such knowledge, this way and that way, that way. No. Don’t try to interpret. Therefore we are presenting ''Bhagavad-gītā'' as it is. No interpretation. Kṛṣṇa says that, ''mām ekaṁ śaraṇaṁ vraja'' ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). Kṛṣṇa says: "Just surrender unto Me," and we are teaching, "Just surrender to Kṛṣṇa." Is there any difference? No difference. Therefore in speaking we are actually the representative of Kṛṣṇa. Kṛṣṇa says: "Surrender unto Me." And we, in the disciplic succession of this Kṛṣṇa consciousness movement, we are also speaking, "Just surrender to Kṛṣṇa."

We do not imitate, do not interpret that, "This 'Me' means me." The Māyāvādī philosopher, they say, everyone can say: "Me" means "I", "unto me." But is that grammatically correct? Eh? If I say that, "Please give me a glass of water," now if everyone of you say that, "This 'me' means me," so you take every one of us wants a glass of water, this is nonsense interpreting. But the Māyāvādī philosophers, because they are atheists, because they do not accept the existence of God, they interpret the ''śāstras'' in different way so that . . . but that cannot stand. That may be very nice to some foolish men, but actually, if some . . . they meet some intelligent man, then they are dividend . . . so this sort of interpretation is useless.

My inexperienced words do not know how to dance by themselves. The mercy of the guru made them dance as much as possible, and now, after dancing, they have taken rest

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173.245.54.87: Removed from deleted category 'Them'

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<div id="facts">
{{terms|"My inexperienced words do not know how to dance by themselves. The mercy of the guru made them dance as much as possible, and now, after dancing, they have taken rest"}}
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[[Category:Sri Caitanya-caritamrta, Antya-lila Chapter 20 - The Siksastaka Prayers]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Antya-lila 20 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Antya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
My inexperienced words do not know how to dance by themselves. The mercy of the guru made them dance as much as possible, and now, after dancing, they have taken rest.
</div>

<div class="quote_link">
[[Vanisource:CC Antya 20.149|CC Antya 20.149, Translation]]
</div>
<div class="quote_translation">
My inexperienced words do not know how to dance by themselves. The mercy of the guru made them dance as much as possible, and now, after dancing, they have taken rest.
</div>
</div>
</div>

Mother Yasoda is a nitya-siddha devotee, an expansion of Krsna's hladini potency, His potency to enjoy transcendental bliss through expansions who are special devotees (ananda-cinmaya-rasa-pratibhavitabhih (BS 5.37)). Such devotees are not sadhana-siddha

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173.245.54.87: Removed from deleted category 'Such'

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{{terms|"a nitya-siddha devotee, an expansion of Kṛṣṇa's hlādinī potency, His potency to enjoy transcendental bliss through expansions who are special devotees (ānanda-cinmaya-rasa-pratibhāvitābhiḥ (BS 5.37)). Such devotees are not sādhana-siddha"}}
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[[Category:Srimad-Bhagavatam, Canto 10 Chapter 09 Purports - Mother Yasoda Binds Lord Lord Krsna]]
[[Category:Srimad Bhagavatam, Canto 10 Purports - Chapters 01 to 13]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 10.1 to 10.13</h3>
</div>
<div class="quote">
<div class="quote_heading">
Exalted platform of premā is described by Śrī Caitanya Mahāprabhu as premā pum-artho mahān, and mother Yaśodā naturally acts in such an exalted position in loving affairs. She is therefore a nitya-siddha devotee, an expansion of Kṛṣṇa's hlādinī potency, His potency to enjoy transcendental bliss through expansions who are special devotees (ānanda-cinmaya-rasa-pratibhāvitābhiḥ (BS 5.37)). Such devotees are not sādhana-siddha.
</div>

<div class="quote_link">
[[Vanisource:SB 10.9.20|SB 10.9.20, Translation and Purport]]
</div>
<div class="quote_translation">
Neither Lord Brahmā, nor Lord Śiva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as received by mother Yaśodā.
</div>
<div class="text">
This is a comparative study between mother Yaśodā and other devotees of the Lord. As stated in Caitanya caritāmṛta ([[Vanisource:CC Adi 5.142|CC Adi 5.142]]), ekale īśvara kṛṣṇa, āra saba bhṛtya: the only supreme master is Kṛṣṇa, and all others are His servants. Kṛṣṇa has the transcendental quality of bhṛtya-vaśyatā, becoming subordinate to His bhṛtya, or servant. Now, although everyone is bhṛtya and although Kṛṣṇa has the quality of becoming subordinate to His bhṛtya, the position of mother Yaśodā is the greatest. Lord Brahmā is bhṛtya, a servant of Kṛṣṇa, and he is ādi-kavi, the original creator of this universe (tene brahma hṛdā ya ādi-kavaye ([[Vanisource:SB 1.1.1|SB 1.1.1]])). Nonetheless, even he could not obtain such mercy as mother Yaśodā. As for Lord Śiva, he is the topmost Vaiṣṇava (vaiṣṇavānāṁ yathā śambhuḥ). What to speak of Lord Brahmā and Lord Śiva, the goddess of fortune, Lakṣmī, is the Lord's constant companion in service, since she always associates with His body. But even she could not get such mercy. Therefore Mahārāja Parīkṣit was surprised, thinking, "What did mother Yaśodā and Nanda Mahārāja do in their previous lives by which they got such a great opportunity, the opportunity to be the affectionate father and mother of Kṛṣṇa?"

In this verse there are three negative pronouncements-na, na, na. When anything is uttered three times—"do it, do it, do it"—one should understand that this is meant to indicate great stress on a fact. In this verse, we find na lebhire, na lebhire, na lebhire. Yet mother Yaśodā is in the supermost exalted position, and thus Kṛṣṇa has become completely subordinate to her.

The word vimuktidāt is also significant. There are different types of liberation, such as sāyujya, sālokya, sārūpya, sārṣṭi and sāmīpya ([[Vanisource:CC Madhya 6.266|CC Madhya 6.266]]), but vimukti means "special mukti." When after liberation one is situated on the platform of prema-bhakti, one is said to have achieved vimukti, "special mukti." Therefore the word na is mentioned. That exalted platform of premā is described by Śrī Caitanya Mahāprabhu as premā pum-artho mahān, and mother Yaśodā naturally acts in such an exalted position in loving affairs. She is therefore a nitya-siddha devotee, an expansion of Kṛṣṇa's hlādinī potency, His potency to enjoy transcendental bliss through expansions who are special devotees (ānanda-cinmaya-rasa-pratibhāvitābhiḥ (BS 5.37)). Such devotees are not sādhana-siddha.
</div>
</div>
</div>

Lord Sri Krsna, the Supreme Personality of Godhead, is the supreme enjoyer in the rasa dance. He is the leader of the damsels of Vraja, and all others are simply His associates

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{{terms|"Lord Sri Krsna, the Supreme Personality of Godhead, is the supreme enjoyer in the rasa dance. He is the leader of the damsels of Vraja, and all others are simply His associates"}}
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[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 07 - Lord Caitanya in Five Features]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Adi-lila 17 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Adi-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
Lord Sri Krsna, the Supreme Personality of Godhead, is the supreme enjoyer in the rasa dance. He is the leader of the damsels of Vraja, and all others are simply His associates.
</div>

<div class="quote_link">
[[Vanisource:CC Adi 7.8|CC Adi 7.8, Translation and Purport]]
</div>
<div class="quote_translation">
Lord Sri Krsna, the Supreme Personality of Godhead, is the supreme enjoyer in the rasa dance. He is the leader of the damsels of Vraja, and all others are simply His associates.
</div>
<div class="text">
The word rāsādi-vilāsī (“the enjoyer of the rāsa dance”) is very important. The rāsa dance can be enjoyed only by Śrī Kṛṣṇa because He is the supreme leader and chief of the damsels of Vṛndāvana. All others are His devotees and associates. Although no one can compare with Śrī Kṛṣṇa, the Supreme Personality of Godhead, there are many unscrupulous rascals who imitate the rāsa dance of Śrī Kṛṣṇa. They are Māyāvādīs, and people should be wary of them. The rāsa dance can be performed only by Śrī Kṛṣṇa and no one else.
</div>
</div>
</div>

Lord Ramacandra found Sitadevi sitting in a small cottage beneath the tree named Simsapa in a forest of Asoka trees. She was lean and thin, being aggrieved because of separation from Him

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{{terms|"Lord Rāmacandra found Sītādevī sitting in a small cottage beneath the tree named Siṁśapā in a forest of Aśoka trees. She was lean and thin, being aggrieved because of separation from Him"}}
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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]]
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</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 9</h3>
</div>
<div class="quote">
<div class="quote_heading">
Thereafter, Lord Rāmacandra found Sītādevī sitting in a small cottage beneath the tree named Siṁśapā in a forest of Aśoka trees. She was lean and thin, being aggrieved because of separation from Him.
</div>

<div class="quote_link">
[[Vanisource:SB 9.10.30|SB 9.10.30, Translation and Purport]]
</div>
<div class="quote_translation">
Thereafter, Lord Rāmacandra found Sītādevī sitting in a small cottage beneath the tree named Siṁśapā in a forest of Aśoka trees. She was lean and thin, being aggrieved because of separation from Him.
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<div class="text">
de
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Lord Krsna said, "My dear friend, everyone should consider his father to be his first teacher because by the mercy of one's father one gets this body. The father is therefore the natural spiritual master"

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173.245.54.87: Removed from deleted category 'By'

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{{terms|"My dear friend, everyone should consider his father to be his first teacher because by the mercy of one’s father one gets this body. The father is therefore the natural spiritual master"}}
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[[Category:Krsna Book Chapter 80 - The Meeting of Lord Krsna with Sudama Brahmana]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
“If a man is sufficiently educated in student life under the guidance of a proper teacher, his life becomes successful in the future. He can very easily cross over the ocean of nescience, and he is not subject to the influence of the illusory energy. My dear friend, everyone should consider his father to be his first teacher because by the mercy of one’s father one gets this body. The father is therefore the natural spiritual master.
</div>

<div class="quote_link">
[[Vanisource:KB 80|Krsna Book, 80]]
</div>
<div class="text">
The brāhmaṇa, being very poor, was not dressed nicely; his clothing was torn and dirty, and his body was very lean and thin. He appeared not very clean, and because of his weak body, his bones were distinctly visible. The goddess of fortune Rukmiṇīdevī personally began to fan him with the cāmara fan, but the other women in the palace were astonished at Lord Kṛṣṇa’s behavior in receiving the brāhmaṇa in that way. They were surprised to see how eager Lord Kṛṣṇa was to welcome this particular brāhmaṇa. They wondered how Lord Kṛṣṇa could personally receive a brāhmaṇa who was poor, not very neat or clean, and poorly dressed; but at the same time they could realize that the brāhmaṇa was not an ordinary living being. They knew that he must have performed great pious activities; otherwise why was Lord Kṛṣṇa, the husband of the goddess of fortune, taking care of him so much? They were still more surprised to see that the brāhmaṇa was seated on the bedstead of Lord Kṛṣṇa. They were especially surprised to see that Lord Kṛṣṇa had embraced him exactly as He embraced His elder brother, Balarāmajī, because Lord Kṛṣṇa used to embrace only Rukmiṇī or Balarāma, and no one else.

After the brāhmaṇa had been received nicely and seated on Lord Kṛṣṇa’s own cushioned bed, he and Kṛṣṇa took each other’s hands and began to talk about their early life, when they had both lived under the protection of the gurukula (a boarding school). Lord Kṛṣṇa said, “My dear brāhmaṇa friend, you are a most intelligent personality, and you know very well the principles of religious life. I believe that after you finished your education at the house of our teacher and after you sufficiently remunerated him, you must have gone back to your home and accepted a suitable wife. I know very well that from the beginning you were not at all attached to the materialistic way of life, nor did you desire to be very opulent materially, and therefore you are in need of money. In this material world, persons who are not attached to material opulence are very rarely found. Such unattached persons haven’t the least desire to accumulate wealth and prosperity for sense gratification, but sometimes they are found to collect money just to exhibit the exemplary life of a householder. They show how by proper distribution of wealth one can become an ideal householder and at the same time a great devotee. Such ideal householders are to be considered followers of My footsteps. I hope, My dear brāhmaṇa friend, that you remember all those days of our school life when you and I were living together at the boarding school. Actually, whatever knowledge you and I received in life was accumulated in our student life.

“If a man is sufficiently educated in student life under the guidance of a proper teacher, his life becomes successful in the future. He can very easily cross over the ocean of nescience, and he is not subject to the influence of the illusory energy. My dear friend, everyone should consider his father to be his first teacher because by the mercy of one’s father one gets this body. The father is therefore the natural spiritual master. Our next spiritual master is he who initiates us into transcendental knowledge, and he is to be worshiped as much as I am. The spiritual master may be more than one. The spiritual master who instructs the disciple about spiritual matters is called the śikṣā-guru, and the spiritual master who initiates the disciple is called the dīkṣā-guru. Both of them are My representatives. There may be many spiritual masters who instruct, but the initiator spiritual master is one. A human being who takes advantage of these spiritual masters and, receiving proper knowledge from them, crosses the ocean of material existence is to be understood as having properly utilized his human form of life. He has practical knowledge that the ultimate interest of life, which is to be gained only in this human form, is to achieve spiritual perfection and thus be transferred back home, back to Godhead.

“My dear friend, I am Paramātmā, the Supersoul present in everyone’s heart, and it is My direct order that human society follow the principles of varṇa and āśrama. As I have stated in the Bhagavad-gītā, human society should be divided into four varṇas, according to quality and action. Similarly, everyone should divide his life into four parts. One should utilize the first part of life in becoming a bona fide student, receiving adequate knowledge and keeping oneself in the vow of brahmacarya, so that one may completely devote his life for the service of the spiritual master without indulging in sense gratification. A brahmacārī is meant to lead a life of austerities and penance. The householder is meant to live a regulated life of sense gratification, but no one should remain a householder for the third stage of life. In that stage, one has to return to the austerities and penances formerly practiced in brahmacārī life and thus relieve himself of the attachment to household life. After being relieved of his attachments to the materialistic way of life, one may accept the order of sannyāsa.

“As the Supersoul of the living entities, I sit in everyone’s heart and observe everyone’s activity in every stage and order of life. Regardless of which stage one is in, when I see that one is engaged seriously and sincerely in discharging the duties ordered by the spiritual master and is thus dedicating his life to the service of the spiritual master, that person becomes most dear to Me. As far as the life of brahmacarya is concerned, if one can continue the life of a brahmacārī under the direction of a spiritual master, that is extremely good; but if in brahmacārī life one feels sex impulses, he should take leave of his spiritual master, satisfying him according to the guru’s desire. According to the Vedic system, a gift is offered to the spiritual master, which is called guru-dakṣiṇā. Then the disciple

should take to householder life and accept a wife according to religious rites.”These instructions given by Lord Kṛṣṇa while talking with His friend the learned brāhmaṇa are very good for the guidance of human society. A system of human civilization that does not promote varṇa and āśrama is nothing but a polished animal society. Indulgence in sex life by a man or woman living single is never acceptable in human society. A man should strictly follow the principles of brahmacārī life or, with the permission of the spiritual master, should get married. Single life with illicit sex is animal life, for the animals have no such institution as marriage.
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Lord Caitanya Mahaprabhu became angry with the miscreant brothers Jagai and Madhai, who blasphemed and struck Nityananda Prabhu

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173.245.54.87: Removed from deleted category 'Who'

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[[Category:The Nectar of Instruction Texts 01 to 11]]
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Nectar_of_Instruction" class="sub_section" sec_index="2" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Instruction"><h3>Nectar of Instruction</h3>
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<div id="NOI1_0" class="quote" parent="Nectar_of_Instruction" book="OB" index="2" link="NOI 1" link_text="Nectar of Instruction 1">
<div class="heading">We cannot stop anger altogether, but if we simply become angry with those who blaspheme the Lord or the devotees of the Lord, we control our anger in Kṛṣṇa consciousness. Lord Caitanya Mahāprabhu became angry with the miscreant brothers Jagāi and Mādhāi, who blasphemed and struck Nityānanda Prabhu. In His Śikṣāṣṭaka Lord Caitanya wrote, tṛṇād api sunīcena taror api sahiṣṇunā: "One should be humbler than the grass and more tolerant than the tree." One may then ask why the Lord exhibited His anger. The point is that one should be ready to tolerate all insults to one's own self, but when Kṛṣṇa or His pure devotee is blasphemed, a genuine devotee becomes angry and acts like fire against the offenders.
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<span class="link">[[Vanisource:NOI 1|Nectar of Instruction 1, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">A sober person who can tolerate the urge to speak, the mind's demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.</p>
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<div class="purport text"><p>In Śrīmad-Bhāgavatam (6.1.9-10) Parīkṣit Mahārāja placed a number of intelligent questions before Śukadeva Gosvāmī. One of these questions was: "Why do people undergo atonement if they cannot control their senses?" For instance, a thief may know perfectly well that he may be arrested for his stealing, and he may actually even see a thief arrested by the police, yet he continues to steal. Experience is gathered by hearing and seeing. One who is less intelligent gathers experience by seeing, and one who is more intelligent gathers experience by hearing. When an intelligent person hears from the lawbooks and śāstras, or scriptures, that stealing is not good and hears that a thief is punished when arrested, he refrains from theft. A less intelligent person may first have to be arrested and punished for stealing to learn to stop stealing. However, a rascal, a foolish man, may have the experience of both hearing and seeing and may even be punished, but still he continues to steal. Even if such a person atones and is punished by the government, he will again commit theft as soon as he comes out of jail. If punishment in jail is considered atonement, what is the benefit of such atonement? Thus Parīkṣit Mahārāja inquired:</p>
:dṛṣṭa-śrutābhyāṁ yat pāpaṁ
:jānann apy ātmano 'hitam
:karoti bhūyo vivaśaḥ
:prāyaścittam atho katham
:([[Vanisource:SB 6.1.9|SB 6.1.9]])
:kvacin nivartate 'bhadrāt
:kvacic carati tat punaḥ
:prāyaścittam atho 'pārthaṁ
:manye kuñjara-śaucavat
:([[Vanisource:SB 6.1.10|SB 6.1.10]])
<p>He compared atonement to an elephant's bathing. The elephant may take a very nice bath in the river, but as soon as it comes onto the bank, it throws dirt all over its body. What, then, is the value of its bathing? Similarly, many spiritual practitioners chant the Hare Kṛṣṇa mahā-mantra and at the same time commit many forbidden things, thinking that their chanting will counteract their offenses. Of the ten types of offenses one can commit while chanting the holy name of the Lord, this offense is called nāmno balād yasya hi pāpa-buddhiḥ, committing sinful activities on the strength of chanting the Hare Kṛṣṇa mahā-mantra. Similarly, certain Christians go to church to confess their sins, thinking that confessing their sins before a priest and performing some penance will relieve them from the results of their weekly sins. As soon as Saturday is over and Sunday comes, they again begin their sinful activities, expecting to be forgiven the next Saturday. This kind of prāyaścitta, or atonement, is condemned by Parīkṣit Mahārāja, the most intelligent king of his time. Śukadeva Gosvāmī, equally intelligent, as befitting the spiritual master of Mahārāja Parīkṣit, answered the King and confirmed that his statement concerning atonement was correct. A sinful activity cannot be counteracted by a pious activity. Thus real prāyaścitta, atonement, is the awakening of our dormant Kṛṣṇa consciousness.</p>
<p>Real atonement involves coming to real knowledge, and for this there is a standard process. When one follows a regulated hygienic process, he does not fall sick. A human being is meant to be trained according to certain principles to revive his original knowledge. Such a methodical life is described as tapasya. One can be gradually elevated to the standard of real knowledge, or Kṛṣṇa consciousness, by practicing austerity and celibacy (brahmacarya), by controlling the mind, by controlling the senses, by giving up one's possessions in charity, by being avowedly truthful, by keeping clean and by practicing yoga-āsanas. However, if one is fortunate enough to get the association of a pure devotee, he can easily surpass all the practices for controlling the mind by the mystic yoga process simply by following the regulative principles of Kṛṣṇa consciousness—refraining from illicit sex, meat-eating, intoxication and gambling—and by engaging in the service of the Supreme Lord under the direction of the bona fide spiritual master. This easy process is being recommended by Śrīla Rūpa Gosvāmī.</p>
<p>First one must control his speaking power. Every one of us has the power of speech; as soon as we get an opportunity we begin to speak. If we do not speak about Kṛṣṇa consciousness, we speak about all sorts of nonsense. A toad in a field speaks by croaking, and similarly everyone who has a tongue wants to speak, even if all he has to say is nonsense. The croaking of the toad, however, simply invites the snake: "Please come here and eat me." Nevertheless, although it is inviting death, the toad goes on croaking. The talking of materialistic men and impersonalist Māyāvādī philosophers may be compared to the croaking of frogs. They are always speaking nonsense and thus inviting death to catch them. Controlling speech, however, does not mean self-imposed silence (the external process of mauna), as Māyāvādī philosophers think. Silence may appear helpful for some time, but ultimately it proves a failure. The meaning of controlled speech conveyed by Śrīla Rūpa Gosvāmī advocates the positive process of kṛṣṇa-kathā, engaging the speaking process in glorifying the Supreme Lord Śrī Kṛṣṇa. The tongue can thus glorify the name, form, qualities and pastimes of the Lord. The preacher of kṛṣṇa-kathā is always beyond the clutches of death. This is the significance of controlling the urge to speak.</p>
<p>The restlessness or fickleness of the mind (mano-vega) is controlled when one can fix his mind on the lotus feet of Kṛṣṇa. The Caitanya-caritāmṛta ([[Vanisource:CC Madhya 22.31|CC Madhya 22.31]]) says:</p>
:kṛṣṇa—sūrya-sama; māyā haya andhakāra
<p>yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra</p>
<p>Kṛṣṇa is just like the sun, and māyā is just like darkness. If the sun is present, there is no question of darkness. Similarly, if Kṛṣṇa is present in the mind, there is no possibility of the mind's being agitated by māyā's influence. The yogic process of negating all material thoughts will not help. To try to create a vacuum in the mind is artificial. The vacuum will not remain. However, if one always thinks of Kṛṣṇa and how to serve Kṛṣṇa best, one's mind will naturally be controlled.</p>
<p>Similarly, anger can be controlled. We cannot stop anger altogether, but if we simply become angry with those who blaspheme the Lord or the devotees of the Lord, we control our anger in Kṛṣṇa consciousness. Lord Caitanya Mahāprabhu became angry with the miscreant brothers Jagāi and Mādhāi, who blasphemed and struck Nityānanda Prabhu. In His Śikṣāṣṭaka Lord Caitanya wrote, tṛṇād api sunīcena taror api sahiṣṇunā: "One should be humbler than the grass and more tolerant than the tree." One may then ask why the Lord exhibited His anger. The point is that one should be ready to tolerate all insults to one's own self, but when Kṛṣṇa or His pure devotee is blasphemed, a genuine devotee becomes angry and acts like fire against the offenders. Krodha, anger, cannot be stopped, but it can be applied rightly. It was in anger that Hanumān set fire to Laṅkā, but he is worshiped as the greatest devotee of Lord Rāmacandra. This means that he utilized his anger in the right way. Arjuna serves as another example. He was not willing to fight, but Kṛṣṇa incited his anger: "You must fight!" To fight without anger is not possible. Anger is controlled, however, when utilized in the service of the Lord.</p>
<p>As for the urges of the tongue, we all experience that the tongue wants to eat palatable dishes. Generally we should not allow the tongue to eat according to its choice, but should control the tongue by supplying prasāda. The devotee's attitude is that he will eat only when Kṛṣṇa gives him prasāda. That is the way to control the urge of the tongue. One should take prasāda at scheduled times and should not eat in restaurants or sweetmeat shops simply to satisfy the whims of the tongue or belly. If we stick to the principle of taking only prasāda, the urges of the belly and tongue can be controlled.</p>
<p>In a similar manner, the urges of the genitals, the sex impulse, can be controlled when not used unnecessarily. The genitals should be used to beget a Kṛṣṇa conscious child, otherwise they should not be used. The Kṛṣṇa consciousness movement encourages marriage not for the satisfaction of the genitals but for the begetting of Kṛṣṇa conscious children. As soon as the children are a little grown up, they are sent to our Gurukula school, where they are trained to become fully Kṛṣṇa conscious devotees. Many such Kṛṣṇa conscious children are required, and one who is capable of bringing forth Kṛṣṇa conscious offspring is allowed to utilize his genitals.</p>
<p>When one is fully practiced in the methods of Kṛṣṇa conscious control, he can become qualified to be a bona fide spiritual master.</p>
<p>In his Anuvṛtti explanation of Upadeśāmṛta, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes that our material identification creates three kinds of urges—the urge to speak, the urge or demands of the mind and the demands of the body. When a living entity falls victim to these three types of urges, his life becomes inauspicious. One who practices resisting these demands or urges is called tapasvī, or one who practices austerities. By such tapasya one can overcome victimization by the material energy, the external potency of the Supreme Personality of Godhead.</p>
<p>When we refer to the urge to speak, we refer to useless talking, such as that of the impersonal Māyāvādī philosophers, or of persons engaged in fruitive activities (technically called karma-kāṇḍa), or of materialistic people who simply want to enjoy life without restriction. All such talks or literatures are practical exhibitions of the urge to speak. Many people are talking nonsensically and writing volumes of useless books, and all this is the result of the urge to speak. To counteract this tendency, we have to divert our talking to the subject of Kṛṣṇa. This is explained in Śrīmad-Bhāgavatam (1.5.10-11):</p>
:na yad vacaś citra-padaṁ harer yaśo
:jagat-pavitraṁ pragṛṇīta karhicit
:tad vāyasaṁ tīrtham uśanti mānasā
:na yatra haṁsā niramanty uśik-kṣayāḥ
:([[Vanisource:SB 1.5.10|SB 1.5.10]])
<p>"Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there."</p>
:tad-vāg-visargo janatāgha-viplavo
:yasmin prati-ślokam abaddhavaty api
:nāmāny anantasya yaśo 'ṅkitāni yat
:śṛṇvanti gāyanti gṛṇanti sādhavaḥ
:([[Vanisource:SB 1.5.11|SB 1.5.11]])
<p>"On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest."</p>
<p>The conclusion is that only when we talk about devotional service to the Supreme Personality of Godhead can we refrain from useless nonsensical talk. We should always endeavor to use our speaking power solely for the purpose of realizing Kṛṣṇa consciousness.</p>
<p>As for the agitations of the flickering mind, they are divided into two divisions. The first is called avirodha-prīti, or unrestricted attachment, and the other is called virodha-yukta-krodha, anger arising from frustration. Adherence to the philosophy of the Māyāvādīs, belief in the fruitive results of the karma-vādīs, and belief in plans based on materialistic desires are called avirodha-prīti. Jñānīs, karmīs and materialistic planmakers generally attract the attention of conditioned souls, but when the materialists cannot fulfill their plans and when their devices are frustrated, they become angry. Frustration of material desires produces anger.</p>
<p>Similarly, the demands of the body can be divided into three categories—the demands of the tongue, the belly and the genitals. One may observe that these three senses are physically situated in a straight line, as far as the body is concerned, and that the bodily demands begin with the tongue. If one can restrain the demands of the tongue by limiting its activities to the eating of prasāda, the urges of the belly and the genitals can automatically be controlled. In this connection Śrīla Bhaktivinoda Ṭhākura says:</p>
<p>śarīra avidyā jāla, jaḍendriya tāhe kāla,</p>
:jīve phele viṣaya-sāgare
<p>tā'ra madhye jihvā ati, lobhamāyā sudurmati,</p>
:tā'ke jetā kaṭhina saṁsāre
<p>kṛṣṇa baḍa dayāmaya, karibāre jihvā jaya,</p>
:sva-prasāda-anna dila bhāi
<p>sei annāmṛta khāo, rādhā-kṛṣṇa-guṇa gāo,</p>
:preme ḍāka caitanya-nitāi
<p>"O Lord! This material body is a lump of ignorance, and the senses are a network of paths leading to death. Somehow or other we have fallen into the ocean of material sense enjoyment, and of all the senses the tongue is the most voracious and uncontrollable. It is very difficult to conquer the tongue in this world, but You, dear Kṛṣṇa, are very kind to us. You have sent this nice prasāda to help us conquer the tongue; therefore let us take this prasāda to our full satisfaction and glorify Your Lordships Śrī Śrī Rādhā and Kṛṣṇa and in love call for the help of Lord Caitanya and Prabhu Nityānanda." There are six kinds of rasas (tastes), and if one is agitated by any one of them, he becomes controlled by the urges of the tongue. Some persons are attracted to the eating of meat, fish, crabs, eggs and other things produced by semina and blood and eaten in the form of dead bodies. Others are attracted by eating vegetables, creepers, spinach or milk products, but all for the satisfaction of the tongue's demands. Such eating for sense gratification—including the use of extra quantities of spices like chili and tamarind—is to be given up by Kṛṣṇa conscious persons. The use of pan, haritakī, betel nuts, various spices used in pan-making, tobacco, LSD, marijuana, opium, liquor, coffee and tea is indulged in to fulfill illicit demands. If we can practice accepting only remnants of food offered to Kṛṣṇa, it is possible to get free from māyā's victimization. Vegetables, grains, fruits, milk products and water are proper foods to offer to the Lord, as Lord Kṛṣṇa Himself prescribes. However, if one accepts prasāda only because of its palatable taste and thus eats too much, he also falls prey to trying to satisfy the demands of the tongue. Śrī Caitanya Mahāprabhu taught us to avoid very palatable dishes even while eating prasāda. If we offer palatable dishes to the Deity with the intention of eating such nice food, we are involved in trying to satisfy the demands of the tongue. If we accept the invitation of a rich man with the idea of receiving palatable food, we are also trying to satisfy the demands of the tongue. In Caitanya-caritāmṛta ([[Vanisource:CC Antya 6.227|CC Antya 6.227]]) it is stated:</p>
:jihvāra lālase yei iti-uti dhāya
:śiśnodara-parāyaṇa kṛṣṇa nāhi pāya
<p>"That person who runs here and there seeking to gratify his palate and who is always attached to the desires of his stomach and genitals is unable to attain Kṛṣṇa."</p>
<p>As stated before, the tongue, belly and genitals are all situated in a straight line, and they fall in the same category. Lord Caitanya has said, bhāla nā khāibe āra bhāla nā paribe: "Do not dress luxuriously and do not eat delicious foodstuffs." ([[Vanisource:CC Antya 6.236|CC Antya 6.236]])</p>
<p>Those who suffer from diseases of the stomach must be unable to control the urges of the belly, at least according to this analysis. When we desire to eat more than necessary we automatically create many inconveniences in life. However, if we observe fasting days like Ekādaśī and Janmāṣṭamī, we can restrain the demands of the belly.</p>
<p>As far as the urges of the genitals are concerned, there are two—proper and improper, or legal and illicit sex. When a man is properly mature, he can marry according to the rules and regulations of the śāstras and use his genitals for begetting nice children. That is legal and religious. Otherwise, he may adopt many artificial means to satisfy the demands of the genitals, and he may not use any restraint. When one indulges in illicit sex life, as defined by the śāstras, either by thinking, planning, talking about or actually having sexual intercourse, or by satisfying the genitals by artificial means, he is caught in the clutches of māyā. These instructions apply not only to householders but also to tyāgīs, or those who are in the renounced order of life. In his book Prema-vivarta, Chapter Seven, Śrī Jagadānanda Paṇḍita says:</p>
:vairāgī bhāi grāmya-kathā nā śunibe kāne
:grāmya-vārtā nā kahibe yabe milibe āne
:svapane o nā kara bhāi strī-sambhāṣaṇa
:gṛhe strī chāḍiyā bhāi āsiyācha vana
:yadi cāha praṇaya rākhite gaurāṅgera sane
:choṭa haridāsera kathā thāke yena mane
:bhāla nā khāibe āra bhāla nā paribe
:hṛdayete rādhā-kṛṣṇa sarvadā sevibe
<p>"My dear brother, you are in the renounced order of life and should not listen to talk about ordinary worldly things, nor should you talk about worldly things when you meet with others. Do not think of women even in dreams. You have accepted the renounced order of life with a vow that forbids you to associate with women. If you wish to associate with Caitanya Mahāprabhu, you must always remember the incident of Choṭa Haridāsa and how he was rejected by the Lord. Do not eat luxurious dishes or dress in fine garments, but always remain humble and serve Their Lordships Śrī Śrī Rādhā-Kṛṣṇa in your heart of hearts."</p>
<p>The conclusion is that one who can control these six items—speech, mind, anger, tongue, belly and genitals—is to be called a svāmī or gosvāmī. Svāmī means master, and gosvāmī means master of the go, or senses. When one accepts the renounced order of life, he automatically assumes the title of svāmī. This does not mean that he is the master of his family, community or society; he must be master of his senses. Unless one is master of his senses, he should not be called gosvāmī, but go-dāsa, servant of the senses. Following in the footsteps of the six Gosvāmīs of Vṛndāvana, all svāmīs and gosvāmīs should fully engage in the transcendental loving service of the Lord. As opposed to this, the go-dāsas engage in the service of the senses or in the service of the material world. They have no other engagement. Prahlāda Mahārāja has further described the go-dāsa as adānta-go, which refers to one whose senses are not controlled. An adānta-go cannot become a servant of Kṛṣṇa. In Śrīmad-Bhāgavatam (7.5.30), Prahlāda Mahārāja has said:</p>
:matir na kṛṣṇe parataḥ svato vā
:mitho 'bhipadyeta gṛha-vratānām
:adānta-gobhir viśatāṁ tamisraṁ
:punaḥ punaś carvita-carvaṇānām
<p>"For those who have decided to continue their existence in this material world for the gratification of their senses, there is no chance of becoming Kṛṣṇa conscious, not by personal endeavor, by instruction from others or by joint conferences. They are dragged by the unbridled senses into the darkest region of ignorance, and thus they madly engage in what is called 'chewing the chewed.</p>
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Krsna went on speaking, "But because they are not attracted by the names of Krsna and Balarama, you had better not ask them for anything in My name. Better ask for some charity in the name of Balarama"

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[[Category:Krsna Book Chapter 23 - Delivering the Wives of the Brahmanas Who Performed Sacrifices]]
[[Category:Krsna Book Chapters 01 to 90]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
But because they are not attracted by the names of Kṛṣṇa and Balarāma, you had better not ask them for anything in My name. Better ask for some charity in the name of Balarāma.” Charity is generally given to high-class brāhmaṇas, but Kṛṣṇa and Balarāma did not appear in a brāhmaṇa family.
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[[Vanisource:KB 23|Krsna Book, 23]]
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<div class="text">
The morning passed, and the cowherd boys were very hungry because they had not eaten breakfast. They immediately approached Kṛṣṇa and Balarāma and said, “Dear Kṛṣṇa and Balarāma, You are both all-powerful; You can kill many, many demons, but today we are much afflicted with hunger, and this is disturbing us. Please arrange for something that will mitigate our hunger.”

Requested in this way by Their friends, Lord Kṛṣṇa and Balarāma arranged to show compassion to certain wives of brāhmaṇas who were performing sacrifices. These wives were great devotees of the Lord, and Kṛṣṇa took this opportunity to bless them. He said, “My dear friends, please go to the house of the brāhmaṇas nearby. They are now engaged in performing Vedic sacrifices known as Āṅgirasa, for they desire elevation to the heavenly planets. All of you please go to them.” Then Lord Kṛṣṇa warned His friends, “These brāhmaṇas are not Vaiṣṇavas. They cannot even chant Our names, ‘Kṛṣṇa’ and ‘Balarāma.’ They are very busy in chanting the Vedic hymns, although the purpose of Vedic knowledge is to find Me. But because they are not attracted by the names of Kṛṣṇa and Balarāma, you had better not ask them for anything in My name. Better ask for some charity in the name of Balarāma.”

Charity is generally given to high-class brāhmaṇas, but Kṛṣṇa and Balarāma did not appear in a brāhmaṇa family. Balarāma was known as the son of Vasudeva, a kṣatriya, and Kṛṣṇa was known in Vṛndāvana as the son of Nanda Mahārāja, who was a vaiśya. Neither belonged to the brāhmaṇa community. Therefore, Kṛṣṇa considered that the brāhmaṇas engaged in performing sacrifices might not be induced to give charity to a kṣatriya and vaiśya. “But at least if you utter the name of Balarāma, they may prefer to give in charity to a kṣatriya rather than to Me, because I am only a vaiśya.”

Being thus ordered by the Supreme Personality of Godhead, all the boys went to the brāhmaṇas and began to ask for some charity. They approached them with folded hands and fell down on the ground to offer respect. “O earthly gods, kindly hear us, who are ordered by Lord Kṛṣṇa and Balarāma. We hope you know Them both very well, and we wish you all good fortune. Kṛṣṇa and Balarāma are tending cows nearby, and we have accompanied Them. We have come to ask for some food from you. You are all brāhmaṇas and knowers of religious principles, and if you think that you should give us charity, then give us some food, and we shall all eat along with Kṛṣṇa and Balarāma. You are the most respectable brāhmaṇas within the human society, and you are expected to know all the principles of religious procedure.”
</div>
</div>
</div>

Krsna confirms that if one wants to capture Him, one must undertake devotional service - BG 18.55

2021-03-02T22:56:24Z

173.245.54.87: Removed from deleted category 'That'

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 10.1 to 10.13</h3>
</div>
<div class="quote">
<div class="quote_heading">
Yogīs cannot enter even the effulgence of Kṛṣṇa. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣu (BS 5.40). In that effulgence there are millions of universes, but yogīs and jñānīs cannot enter that effulgence even after many, many years of austerities, whereas bhaktas can capture Kṛṣṇa simply by love and affection. This is the example shown here by mother Yaśodā. Kṛṣṇa therefore confirms that if one wants to capture Him, one must undertake devotional service.
</div>

<div class="quote_link">
[[Vanisource:SB 10.9.10|SB 10.9.10, Translation and Purport]]
</div>
<div class="quote_translation">
While following Kṛṣṇa, mother Yaśodā, her thin waist overburdened by her heavy breasts, naturally had to reduce her speed. Because of following Kṛṣṇa very swiftly, her hair became loose, and the flowers in her hair were falling after her. Yet she did not fail to capture her son Kṛṣṇa.
</div>
<div class="text">
Yogīs cannot capture Kṛṣṇa by severe penances and austerities, but mother Yaśodā, despite all obstacles, was finally able to catch Kṛṣṇa without difficulty. This is the difference between a yogī and a bhakta. Yogīs cannot enter even the effulgence of Kṛṣṇa. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣu (BS 5.40). In that effulgence there are millions of universes, but yogīs and jñānīs cannot enter that effulgence even after many, many years of austerities, whereas bhaktas can capture Kṛṣṇa simply by love and affection. This is the example shown here by mother Yaśodā. Kṛṣṇa therefore confirms that if one wants to capture Him, one must undertake devotional service.

<div class="quote_verse">
:bhaktyā mām abhijānāti
:yāvān yaś cāsmi tattvataḥ
:tato māṁ tattvato jñātvā
:viśate tad-anantaram
:([[Vanisource:BG 18.55 (1972)|BG 18.55]])
</div>

Bhaktas enter even the planet of Kṛṣṇa very easily, but the less intelligent yogīs and jñānīs, by their meditation, remain running after Kṛṣṇa. Even if they enter Kṛṣṇa's effulgence, they fall down.
</div>
</div>
</div>

It was so observed by Vidura that Uddhava had all the transcendental bodily changes due to total ecstasy, and he was trying to wipe away tears of separation from his eyes

2021-03-02T20:39:22Z

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
It was so observed by Vidura that Uddhava had all the transcendental bodily changes due to total ecstasy, and he was trying to wipe away tears of separation from his eyes.
</div>

<div class="quote_link">
[[Vanisource:SB 3.2.5|SB 3.2.5, Translation and Purport]]
</div>
<div class="quote_translation">
It was so observed by Vidura that Uddhava had all the transcendental bodily changes due to total ecstasy, and he was trying to wipe away tears of separation from his eyes. Thus Vidura could understand that Uddhava had completely assimilated extensive love for the Lord.
</div>
<div class="text">
The symptoms of the highest order of devotional life were observed by Vidura, an experienced devotee of the Lord, and he confirmed Uddhava's perfectional stage of love of Godhead. Ecstatic bodily changes are manifested from the spiritual plane and are not artificial expressions developed by practice. There are three different stages of development in devotional service. The first stage is that of following the regulative principles prescribed in the codes of devotional service, the second stage is that of assimilation and realization of the steady condition of devotional service, and the last stage is that of ecstasy symptomized by transcendental bodily expression. The nine different modes of devotional service, such as hearing, chanting and remembering, are the beginning of the process. By regular hearing of the glories and pastimes of the Lord, the impurities in the student's heart begin to be washed off. The more one is cleansed of impurities, the more one becomes fixed in devotional service. Gradually the activities take the forms of steadiness, firm faith, taste, realization and assimilation, one after another. These different stages of gradual development increase love of God to the highest stage, and in the highest stage there are still more symptoms, such as affection, anger and attachment, gradually rising in exceptional cases to the mahā-bhāva stage, which is generally not possible for the living entities. All these were manifested by Lord Śrī Caitanya Mahāprabhu, the personification of love of God.

In the Bhakti-rasāmṛta-sindhu by Śrīla Rūpa Gosvāmī, the chief disciple of Lord Śrī Caitanya Mahāprabhu, these transcendental symptoms displayed by pure devotees like Uddhava are systematically described. We have written a summary study of Bhakti-rasāmṛta-sindhu entitled The Nectar of Devotion, and one may consult this book for more detailed information on the science of devotional service.
</div>
</div>
</div>

It is clearly stated here (in SB 3.21.34) that sage Kardama began to look to the path by which the Lord was being carried to Vaikuntha. It is thus confirmed that the Lord descends from His abode, Vaikuntha, in the spiritual sky, and is carried by Garuda

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
It is clearly stated here that the sage Kardama began to look to the path by which the Lord was being carried to Vaikuṇṭha. It is thus confirmed that the Lord descends from His abode, Vaikuṇṭha, in the spiritual sky, and is carried by Garuḍa. The path which leads to Vaikuṇṭha is not worshiped by the ordinary class of transcendentalists. Only those who are already liberated from material bondage can become devotees of the Lord.
</div>

<div class="quote_link">
[[Vanisource:SB 3.21.34|SB 3.21.34, Translation and Purport]]
</div>
<div class="quote_translation">
While the sage stood looking on, the Lord left by the pathway leading to Vaikuṇṭha, a path extolled by all great liberated souls. The sage stood listening as the hymns forming the basis of the Sāma Veda were vibrated by the flapping wings of the Lord's carrier, Garuḍa.
</div>
<div class="text">
In the Vedic literature it is stated that the two wings of the transcendental bird Garuḍa, who carries the Lord everywhere, are two divisions of the Sāma Veda known as bṛhat and rathāntara. Garuḍa works as the carrier of the Lord; therefore he is considered the transcendental prince of all carriers. With his two wings Garuḍa began to vibrate the Sāma Veda, which is chanted by great sages to pacify the Lord. The Lord is worshiped by Brahmā, by Lord Śiva, by Garuḍa and other demigods with selected poems, and great sages worship Him with the hymns of Vedic literatures, such as the Upaniṣads and Sāma Veda. These Sāma Veda utterances are automatically heard by the devotee when another great devotee of the Lord, Garuḍa, flaps his wings.

It is clearly stated here that the sage Kardama began to look to the path by which the Lord was being carried to Vaikuṇṭha. It is thus confirmed that the Lord descends from His abode, Vaikuṇṭha, in the spiritual sky, and is carried by Garuḍa. The path which leads to Vaikuṇṭha is not worshiped by the ordinary class of transcendentalists. Only those who are already liberated from material bondage can become devotees of the Lord. Those who are not liberated from material bondage cannot understand transcendental devotional service. In Bhagavad-gītā it is clearly stated, yatatām api siddhānām ([[Vanisource:BG 7.3 (1972)|BG 7.3]]). There are many persons who are trying to attain perfection by striving for liberation from material bondage, and those who are actually liberated are called brahma-bhūta ([[Vanisource:SB 4.30.20|SB 4.30.20]]) or siddha. Only the siddhas, or persons liberated from material bondage, can become devotees. This is also confirmed in Bhagavad-gītā: anyone who is engaged in Kṛṣṇa consciousness, or devotional service, is already liberated from the influence of the modes of material nature. Here it is also confirmed that the path of devotional service is worshiped by liberated persons, not the conditioned souls. The conditioned soul cannot understand the devotional service of the Lord. Kardama Muni was a liberated soul who saw the Supreme Lord in person, face to face. There was no doubt that he was liberated, and thus he could see Garuḍa carrying the Lord on the way to Vaikuṇṭha and hear the flapping of his wings vibrating the sound of Hare Kṛṣṇa, the essence of the Sāma Veda.
</div>
</div>
</div>

In this way his (an unalloyed devotee's) whole life is engaged in the service of the Lord, with not a moment wasted on any other engagement

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173.245.54.87: Removed from deleted category 'Not'

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[[Category:The Nectar of Devotion Chapter 18 - Character of One in Ecstatic Love]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Nectar of Devotion</h3>
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<div class="quote">
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An unalloyed devotee who has developed ecstatic love for Kṛṣṇa is always engaging his words in reciting prayers to the Lord. Within the mind he is always thinking of Kṛṣṇa, and with his body he is either offering obeisances by bowing down before the Deity or is engaging in some other service. During these ecstatic activities he sometimes sheds tears. In this way his whole life is engaged in the service of the Lord, with not a moment wasted on any other engagement.
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<div class="quote_link">
[[Vanisource:NOD 18 (1970)|Nectar of Devotion, 18]]
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<div class="text">
An unalloyed devotee who has developed ecstatic love for Kṛṣṇa is always engaging his words in reciting prayers to the Lord. Within the mind he is always thinking of Kṛṣṇa, and with his body he is either offering obeisances by bowing down before the Deity or is engaging in some other service. During these ecstatic activities he sometimes sheds tears. In this way his whole life is engaged in the service of the Lord, with not a moment wasted on any other engagement.
Perseverance

When a person is undisturbed even in the presence of various causes of disturbance, he is called reserved and perseverant. An example of this perseverance and reservation is found in the behavior of King Parīkṣit, as described in the [[Vanisource:SB 1.19.15|First Canto, 19th Chapter, 13th verse]], of the Śrīmad-Bhāgavatam. The King says there to all the sages present before him at the time of his death, "My dear brāhmaṇas, you should always accept me as your surrendered servant. I have come to the bank of the Ganges just to devote my heart and soul unto the lotus feet of Lord Kṛṣṇa. So please bless me, that Mother Ganges may also be pleased with me. Let the curse of the brāhmaṇa's son fall upon me—I do not mind. I only request that at the last moment of my life all of you will kindly chant the holy name of Viṣṇu, so that I may realize His transcendental qualities."

This example of Mahārāj Parīkṣit's behavior, his remaining patient even at the last point of his life, his undisturbed condition of mind, is an example of reservation. This is one of the characteristics of a devotee who has developed ecstatic love for Kṛṣṇa.

Detachment

The senses are always desiring sense enjoyment, but when a devotee develops transcendental love for Kṛṣṇa his senses are no longer attracted by material desires. This state of mind is called detachment. There is a nice example of this detachment in connection with the character of King Bharata. In the [[Vanisource:SB 5.14.43|Fifth Canto, 14th Chapter, 43rd verse]], of Śrīmad-Bhāgavatam it is stated: "Emperor Bharata was so attracted by the beauty of the lotus feet of Kṛṣṇa that even in his youthful life he gave up all kinds of attachments to family, children, friends, kingdom, etc., as though they were untouchable stools."

Emperor Bharata is a typical example of detachment. He had everything enjoyable in the material world, but he left it. This means that detachment does not mean artificially keeping oneself aloof and apart from the allurements of attachment. Even in the presence of such allurements, if one can remain unattracted by material attachments, that is called detachment. In the beginning, of course, a neophyte devotee must try to keep himself apart from all kinds of alluring attachments, but the real position of a mature devotee is that even in the presence of all allurements, he is not at all attracted. This is the actual criterion of detachment.
</div>
</div>
</div>

He is the main pillar in the hall of devotional service erected by Sri Caitanya Mahaprabhu. He knew within Himself that He acted as the Supreme Lord Visnu, but externally He was prideless

2021-03-02T15:52:15Z

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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Adi-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
He is the main pillar in the hall of devotional service erected by Sri Caitanya Mahaprabhu. He knew within Himself that He acted as the Supreme Lord Visnu, but externally He was prideless.
</div>

<div class="quote_link">
[[Vanisource:CC Adi 11.10|CC Adi 11.10, Translation]]
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<div class="quote_translation">
He is the main pillar in the hall of devotional service erected by Sri Caitanya Mahaprabhu. He knew within Himself that He acted as the Supreme Lord Visnu, but externally He was prideless.
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As soon as one is put into the prison wall, within, he is a criminal. Now he has to undergo the criminal laws. Similarly, because we have come to this material world, we have to undergo the material tribulations. We cannot avoid

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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>
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<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="ConversationwithMrWadellJuly101973London_0" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="36" link="Conversation with Mr. Wadell -- July 10, 1973, London" link_text="Conversation with Mr. Wadell -- July 10, 1973, London">
<div class="heading">Similarly, any living entity, any living entity who is originally part and parcel of God, God is all-good, therefore the part and parcel of God is also all-good. But as soon as comes to the material world, he (break) As exactly like the same, that as soon as one is put into the prison wall, within, he is a criminal. Now he has to undergo the criminal laws. Similarly, because we have come to this material world, we have to undergo the material tribulations. We cannot avoid.
</div>
<span class="link">[[Vanisource:Conversation with Mr. Wadell -- July 10, 1973, London|Conversation with Mr. Wadell -- July 10, 1973, London]]: </span><div class="text"><p style="display: inline;">Mr. Wadell: No, no. But what I want to go back to is the reason for disobedience. There are various possible ones. One may first not know what one is supposed to do. Secondly... Is that all right? Do you agree about that?</p>
<p>Prabhupāda: Oh, yes. We do not know anything. We are to be considered all fools and rascals. That is our position. As soon as we come to this material world, accept a material body, we are all fools and rascals.</p>
<p>Mr. Wadell: Do you accept the whole of the material world? Do you think there are some things in it which are wrong?</p>
<p>Prabhupāda: Just like as soon as you come to the prison house, you are all criminals. You may be very intelligent, but because you are in the prison house, you are criminal. Because you are in the prison house, that is the proof that you are a criminal. You may be very intelligent man.</p>
<p>Mr. Wadell: Oh yes, I'm not claiming... I haven't any claim to goodness. You must understand that.</p>
<p>Prabhupāda: Similarly, any living entity, any living entity who is originally part and parcel of God, God is all-good, therefore the part and parcel of God is also all-good. But as soon as comes to the material world, he (break) As exactly like the same, that as soon as one is put into the prison wall, within, he is a criminal. Now he has to undergo the criminal laws. Similarly, because we have come to this material world, we have to undergo the material tribulations. We cannot avoid.</p>
<p>Mr. Wadell: Well this is a very long... We are now on a topic on which I should have to require or ask, if I put it more politely, much more time than I have. Now, I am a person with responsibility to my boys. I must go now and say our prayers in the Christian way, which...</p>
<p>Prabhupāda: Yes, that's nice.</p>
<p>Mr. Wadell: ...Well, we profess up there, which not all believe, but some do, and they must be given their chance. (laughs)</p>
<p>Prabhupāda: Oh, yes, that is nice.</p>
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As for samskara, or reformation, this is possible by good association, for by good association one develops good habits, and habit becomes second nature

2021-03-02T12:18:22Z

173.245.54.87: Removed from deleted category 'For'

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{{terms|"As for saṁskāra, or reformation, this is possible by good association, for by good association one develops good habits, and habit becomes second nature"}}
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[[Category:Samskara]]
[[Category:Reformation]]
[[Category:This Is]]
[[Category:Possible]]
[[Category:Good Association]]
[[Category:One (as in someone)]]
[[Category:Develop]]
[[Category:Good]]
[[Category:Habits]]
[[Category:Becomes]]
[[Category:Second]]
[[Category:Nature]]
[[Category:Srimad-Bhagavatam, Canto 10 Chapter 13 Purports - The Stealing of the Boys and Calves by Brahma]]
[[Category:Srimad Bhagavatam, Canto 10 Purports - Chapters 01 to 13]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 10.1 to 10.13</h3>
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As for saṁskāra, or reformation, this is possible by good association, for by good association one develops good habits, and habit becomes second nature. Therefore, bhakta-sane vāsa: let people have the chance to live with bhaktas. Then their habits will change. In the human form of life one has this chance, but as Narottama dāsa Ṭhākura sings, hari hari viphale janama goṅāinu: if one fails to take advantage of this opportunity, one's human life is wasted.
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[[Vanisource:SB 10.13.53|SB 10.13.53, Translation and Purport]]
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Then Lord Brahmā saw that kāla (the time factor), svabhāva (one's own nature by association), saṁskāra (reformation), kāma (desire), karma (fruitive activity) and the guṇas (the three modes of material nature), their own independence being completely subordinate to the potency of the Lord, had all taken forms and were also worshiping those viṣṇu-mūrtis.
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No one but Viṣṇu has any independence. If we develop consciousness of this fact, then we are in actual Kṛṣṇa consciousness. We should always remember that Kṛṣṇa is the only supreme master and that everyone else is His servant (ekale īśvara kṛṣṇa, āra saba bhṛtya). Be one even Nārāyaṇa or Lord Śiva, everyone is subordinate to Kṛṣṇa (śiva-viriñci-nutam). Even Baladeva is subordinate to Kṛṣṇa. This is a fact.

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:ekale īśvara kṛṣṇa, āra saba bhṛtya
:yāre yaiche nācāya, se taiche kare nṛtya
:([[Vanisource:CC Adi 5.142|CC Adi 5.142]])
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One should understand that no one is independent, for everything is part and parcel of Kṛṣṇa and is acting and moving by the supreme desire of Kṛṣṇa. This understanding, this consciousness, is Kṛṣṇa consciousness.

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:yas tu nārāyaṇaṁ devaṁ
:brahma-rudrādi-daivataiḥ
:samatvenaiva vīkṣeta
:sa pāṣaṇḍī bhaved dhruvam
:([[Vanisource:CC Madhya 18.116|CC Madhya 18.116]])
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"A person who considers demigods like Brahmā and Śiva to be on an equal level with Nārāyaṇa must certainly be considered an offender." No one can compare to Nārāyaṇa, or Kṛṣṇa. Kṛṣṇa is Nārāyaṇa, and Nārāyaṇa is also Kṛṣṇa, for Kṛṣṇa is the original Nārāyaṇa. Brahmā himself addressed Kṛṣṇa, nārāyaṇas tvaṁ na hi sarva-dehinām: "You are also Nārāyaṇa. Indeed, You are the original Nārāyaṇa." ([[Vanisource:SB 10.14.14|SB 10.14.14]]) Kāla, or the time factor, has many assistants, such as svabhāva, saṁskāra, kāma, karma and guṇa. Svabhāva, or one's own nature, is formed according to the association of the material qualities. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni janmasu ([[Vanisource:BG 13.22 (1972)|BG 13.22]]). Sat and asat-svabhāva—one's higher or lower nature—is formed by association with the different qualities, namely sattva-guṇa, rajo-guṇa and tamo-guṇa. We should gradually come to the sattva-guṇa, so that we may avoid the two lower guṇas. This can be done if we regularly discuss Śrīmad-Bhāgavatam and hear about Kṛṣṇa's activities. Naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā ([[Vanisource:SB 1.2.18|SB 1.2.18]]). All the activities of Kṛṣṇa described in Śrīmad-Bhāgavatam, beginning even with the pastimes concerning Pūtanā, are transcendental. Therefore, by hearing and discussing Śrīmad-Bhāgavatam, the rajo-guṇa and tamo-guṇa are subdued, so that only sattva-guṇa remains. Then rajo-guṇa and tamo-guṇa cannot do us any harm.

Varṇāśrama-dharma, therefore, is essential, for it can bring people to sattva-guṇa. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye ([[Vanisource:SB 1.2.19|SB 1.2.19]]). Tamo-guṇa and rajo-guṇa increase lust and greed, which implicate a living entity in such a way that he must exist in this material world in many, many forms. That is very dangerous. One should therefore be brought to sattva-guṇa by the establishment of varṇāśrama-dharma and should develop the brahminical qualifications of being very neat and clean, rising early in the morning and seeing maṅgala-ārātrika, and so on. In this way, one should stay in sattva-guṇa, and then one cannot be influenced by tamo-guṇa and rajo-guṇa.

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:tadā rajas-tamo-bhāvāḥ
:kāma-lobhādayaś ca ye
:ceta etair anāviddhaṁ
:sthitaṁ sattve prasīdati
:([[Vanisource:SB 1.2.19|SB 1.2.19]])
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The opportunity for this purification is the special feature of human life; in other lives, this is not possible. Such purification can be achieved very easily by rādhā-kṛṣṇa-bhajana, devotional service rendered to Rādhā and Kṛṣṇa, and therefore Narottama dāsa Ṭhākura sings, hari hari viphale janama goṅāinu, indicating that unless one worships Rādhā-Kṛṣṇa, one's human form of life is wasted. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ/ janayaty āśu vairāgyam ([[Vanisource:SB 1.2.7|SB 1.2.7]]). By engagement in the service of Vāsudeva, one very quickly renounces material life. The members of the Kṛṣṇa consciousness movement, for example, being engaged in vāsudeva-bhakti, very quickly come to the stage of being nice Vaiṣṇavas, so much so that people are surprised that mlecchas and yavanas are able to come to this stage. This is possible by vāsudeva-bhakti. But if we do not come to the stage of sattva-guṇa in this human life, then, as Narottama dāsa Ṭhākura sings, hari hari viphale janama goṅāinu—there is no profit in gaining this human form of life.

Śrī Vīrarāghava Ācārya comments that each of the items mentioned in the first half of this verse is a cause for material entanglement. Kāla, or the time factor, agitates the modes of material nature, and svabhāva is the result of association with these modes. Therefore Narottama dāsa Ṭhākura says, bhakta-sane vāsa. If one associates with bhaktas, then one's svabhāva, or nature, will change. Our Kṛṣṇa consciousness movement is meant to give people good association so that this change may take place, and we actually see that by this method people all over the world are gradually becoming devotees.

As for saṁskāra, or reformation, this is possible by good association, for by good association one develops good habits, and habit becomes second nature. Therefore, bhakta-sane vāsa: let people have the chance to live with bhaktas. Then their habits will change. In the human form of life one has this chance, but as Narottama dāsa Ṭhākura sings, hari hari viphale janama goṅāinu: if one fails to take advantage of this opportunity, one's human life is wasted. We are therefore trying to save human society from degradation and actually elevate people to the higher nature.

As for kāma and karma—desires and activities—if one engages in devotional service, one develops a different nature than if one engages in activities of sense gratification, and of course the result is also different. According to the association of different natures, one receives a particular type of body. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni janmasu ([[Vanisource:BG 13.22 (1972)|BG 13.22]]). Therefore we should always seek good association, the association of devotees. Then our life will be successful. A man is known by his company. If one has the chance to live in the good association of devotees, one is able to cultivate knowledge, and naturally one's character or nature will change for one's eternal benefit.
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