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Category:Visnu's Grace

2023-12-07T10:56:26Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Grace Category:Visnu - Umbrella Category Category:All Categories - Vaniquotes"

[[Category:Visnu]]
[[Category:Grace]]
[[Category:Visnu - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

As confirmed in the Brahma-samhita (BS 5.38), barhavatamsam asitambuda-sundarangam: the hue of the Lord's beautiful form resembles the blackish color of dense clouds - asita means "blackish," and ambuda means - cloud

2023-12-07T10:53:06Z

BhavesvariRadhika:

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<div id="facts">
{{terms|"As confirmed in the Brahma-saṁhitā (BS 5.38), barhāvataṁsam asitāmbuda-sundarāṅgam: the hue of the Lord's beautiful form resembles the blackish color of dense clouds (asita means"|"and ambuda means"|"blackish,"}}
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{{compiler|Nabakumar}}
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[[Category:Confirmed in the Brahma-samhita]]
[[Category:God's Bodily Hue]]
[[Category:God's Beauty]]
[[Category:Visnu's Beauty]]
[[Category:God's Form]]
[[Category:God Resembles]]
[[Category:Visnu Resembles]]
[[Category:God's Blackness]]
[[Category:God's Color]]
[[Category:Dense]]
[[Category:Cloud]]
[[Category:Meaning of Sanskrit Words]]
[[Category:Srimad-Bhagavatam, Canto 10 Chapter 03 Purports - The Birth of Lord Krsna]]
[[Category:Srimad Bhagavatam, Canto 10 Purports - Chapters 01 to 13]]
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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>
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<div class="quote">
<div class="quote_heading">
To support the word adbhutam, meaning "wonderful," the decorations and opulences of the newborn child are fully described. As confirmed in the Brahma-saṁhitā (BS 5.38), barhāvataṁsam asitāmbuda-sundarāṅgam: the hue of the Lord's beautiful form resembles the blackish color of dense clouds (asita means "blackish," and ambuda means "cloud"). It is clear from the word catur-bhujam that Kṛṣṇa first appeared with four hands, as Lord Viṣṇu.
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<div class="quote_link">
[[Vanisource:SB 10.3.9-10|SB 10.3.9-10, Translation and Purport]]
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<div class="quote_translation">
Vasudeva then saw the newborn child, who had very wonderful lotuslike eyes and who bore in His four hands the four weapons śaṅkha, cakra, gadā and padma. On His chest was the mark of Śrīvatsa and on His neck the brilliant Kaustubha gem. Dressed in yellow, His body blackish like a dense cloud, His scattered hair fully grown, and His helmet and earrings sparkling uncommonly with the valuable gem Vaidūrya, the child, decorated with a brilliant belt, armlets, bangles and other ornaments, appeared very wonderful.
</div>
<div class="text">
To support the word adbhutam, meaning "wonderful," the decorations and opulences of the newborn child are fully described. As confirmed in the Brahma-saṁhitā (BS 5.38), barhāvataṁsam asitāmbuda-sundarāṅgam: the hue of the Lord's beautiful form resembles the blackish color of dense clouds (asita means "blackish," and ambuda means "cloud"). It is clear from the word catur-bhujam that Kṛṣṇa first appeared with four hands, as Lord Viṣṇu. No ordinary child in human society has ever been born with four hands. And when is a child born with fully grown hair? The descent of the Lord, therefore, is completely distinct from the birth of an ordinary child. The Vaidūrya gem, which sometimes appears bluish, sometimes yellow and sometimes red, is available in Vaikuṇṭhaloka. The Lord's helmet and earrings were decorated with this particular gem.
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Although Lord Rsabhadeva's body was very much neglected, His transcendental features were so attractive that even married women were attracted to Him. His beauty & dirtiness combined to make His beautiful body appear as though it were haunted by a ghost

2023-12-07T10:50:42Z

BhavesvariRadhika:

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<div id="facts">
{{terms|"Although Lord Ṛṣabhadeva's body was very much neglected, His transcendental features were so attractive that even married women were attracted to Him. His beauty and dirtiness combined to make His beautiful body appear as though it were haunted by a ghost"}}
{{notes|}}
{{compiler|SharmisthaK}}
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[[Category:Although God]]
[[Category:God Is Lord]]
[[Category:God Is Lord Rsabhadeva]]
[[Category:God's Body]]
[[Category:God Was]]
[[Category:Very Much]]
[[Category:Neglecting God]]
[[Category:God's Transcendental Features]]
[[Category:Were]]
[[Category:God's Attractiveness]]
[[Category:Married Women]]
[[Category:Attracted To...]]
[[Category:God's Beauty]]
[[Category:Visnu's Beauty]]
[[Category:God's Dirtiness]]
[[Category:Combine Together]]
[[Category:Make]]
[[Category:God Is Beautiful]]
[[Category:Appear]]
[[Category:Haunted]]
[[Category:Ghost]]
[[Category:Srimad-Bhagavatam, Canto 05 Chapter 05 Purports - Lord Rsabhadeva's Teachings to His Sons]]
[[Category:Srimad Bhagavatam, Canto 05 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 5</h3>
</div>
<div class="quote">
<div class="quote_heading">
Although Lord Ṛṣabhadeva's body was very much neglected, His transcendental features were so attractive that even married women were attracted to Him. His beauty and dirtiness combined to make His beautiful body appear as though it were haunted by a ghost.
</div>

<div class="quote_link">
[[Vanisource:SB 5.5.31|SB 5.5.31, Translation and Purport]]
</div>
<div class="quote_translation">
Lord Ṛṣabhadeva's hands, feet and chest were very long. His shoulders, face and limbs were all very delicate and symmetrically proportioned. His mouth was beautifully decorated with His natural smile, and He appeared all the more lovely with His reddish eyes spread wide like the petals of a newly grown lotus flower covered with dew in the early morning. The irises of His eyes were so pleasing that they removed all the troubles of everyone who saw Him. His forehead, ears, neck, nose and all His other features were very beautiful. His gentle smile always made His face beautiful, so much so that He even attracted the hearts of married women. It was as though they had been pierced by arrows of Cupid. About His head was an abundance of curly, matted brown hair. His hair was disheveled because His body was dirty and not taken care of. He appeared as if He were haunted by a ghost.
</div>
<div class="text">
Although Lord Ṛṣabhadeva's body was very much neglected, His transcendental features were so attractive that even married women were attracted to Him. His beauty and dirtiness combined to make His beautiful body appear as though it were haunted by a ghost.
</div>
</div>
</div>

Category:Visnu's Face

2023-12-07T10:46:13Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Face Category:Visnu - Umbrella Category Category:All Categories - Vaniquotes"

[[Category:Visnu]]
[[Category:Face]]
[[Category:Visnu - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

A lotus flower on the water is very beautiful when surrounded by humming bees and fish. The Lord's face is self-sufficient and complete. His beauty defies the natural beauty of a lotus

2023-12-07T10:41:46Z

BhavesvariRadhika:

<div id="compilation">
<div id="facts">
{{terms|"A lotus flower on the water is very beautiful when surrounded by humming bees and fish. The Lord's face is self-sufficient and complete. His beauty defies the natural beauty of a lotus"}}
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{{compiler|JahnaviCandrika}}
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[[Category:Lotus Flower]]
[[Category:Water]]
[[Category:Very Beautiful]]
[[Category:Surrounded]]
[[Category:Humming Bee]]
[[Category:Fish]]
[[Category:God's Face]]
[[Category:Visnu's Face]]
[[Category:God Is Self-sufficient]]
[[Category:God Is Complete]]
[[Category:God's Beauty]]
[[Category:Visnu's Beauty]]
[[Category:Defy]]
[[Category:Natural]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 28 Purports - Kapila's Instructions on the Execution of Devotional Service]]
[[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">
Manomayam is a carving of the form of the Lord within the mind. This is included as one of the eight different carvings of the form of the Lord. It is not imagination. Meditation on the actual form of the Lord may be manifested in different manners, but one should not conclude that one has to imagine a form. There are two comparisons in this verse: first the Lord's face is compared to a lotus, and then His black hair is compared to humming bees swarming around the lotus, and His two eyes are compared to two fish swimming about. A lotus flower on the water is very beautiful when surrounded by humming bees and fish. The Lord's face is self-sufficient and complete. His beauty defies the natural beauty of a lotus.
</div>

<div class="quote_link">
[[Vanisource:SB 3.28.30|SB 3.28.30, Translation and Purport]]
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<div class="quote_translation">
The yogi then meditates upon the beautiful face of the Lord, which is adorned with curly hair and decorated by lotuslike eyes and dancing eyebrows. A lotus surrounded by swarming bees and a pair of swimming fish would be put to shame by its elegance.
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<div class="text">
One important statement here is dhyāyen manomayam. Manomayam is not imagination. Impersonalists think that the yogī can imagine any form he likes, but, as stated here, the yogī must meditate upon the form of the Lord which is experienced by devotees. Devotees never imagine a form of the Lord. They are not satisfied by something imaginary. The Lord has different eternal forms; each devotee likes a particular form and thus engages himself in the service of the Lord by worshiping that form. The Lord's form is depicted in different ways according to scriptures. As already discussed, there are eight kinds of representations of the original form of the Lord. These representations can be produced by the use of clay, stone, wood, paint, sand, etc., depending upon the resources of the devotee.

Manomayam is a carving of the form of the Lord within the mind. This is included as one of the eight different carvings of the form of the Lord. It is not imagination. Meditation on the actual form of the Lord may be manifested in different manners, but one should not conclude that one has to imagine a form. There are two comparisons in this verse: first the Lord's face is compared to a lotus, and then His black hair is compared to humming bees swarming around the lotus, and His two eyes are compared to two fish swimming about. A lotus flower on the water is very beautiful when surrounded by humming bees and fish. The Lord's face is self-sufficient and complete. His beauty defies the natural beauty of a lotus.
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</div>
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As the devotee thinks that it is due to being a devotee of the Lord that he is elevated in all good qualities, so the Lord also thinks that it is because of His devotion to the servitor that all His transcendental glories have increased

2023-12-07T10:35:57Z

BhavesvariRadhika:

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<div id="facts">
{{terms|"As the devotee thinks that it is due to being a devotee of the Lord that he is elevated in all good qualities, so the Lord also thinks that it is because of His devotion to the servitor that all His transcendental glories have increased"}}
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{{compiler|SharmisthaK}}
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[[Category:Thoughts of a Devotee of God]]
[[Category:Due To]]
[[Category:Being a Devotee of God]]
[[Category:Elevation of a Devotee of God]]
[[Category:Good Qualities]]
[[Category:Qualities of a Devotee of God]]
[[Category:God]]
[[Category:God's Thinking]]
[[Category:Visnu's Thinking]]
[[Category:Because Of]]
[[Category:God's Devotion]]
[[Category:God's Servants]]
[[Category:Servitorship of a Devotee of God]]
[[Category:Transcendental]]
[[Category:Glorifying God]]
[[Category:God's Increasing]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 16 Purports - The Two Doorkeepers of Vaikuntha, Jaya and Vijaya, Cursed by the Sages]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
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<div class="quote">
<div class="quote_heading">
The relationship between the Lord and His devotee is transcendentally beautiful. As the devotee thinks that it is due to being a devotee of the Lord that he is elevated in all good qualities, so the Lord also thinks that it is because of His devotion to the servitor that all His transcendental glories have increased. In other words, as the devotee is always anxious to render service to the Lord, so the Lord is ever anxious to render service to the devotee.
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<div class="quote_link">
[[Vanisource:SB 3.16.7|SB 3.16.7, Translation and Purport]]
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<div class="quote_translation">
The Lord continued: Because I am the servitor of My devotees, My lotus feet have become so sacred that they immediately wipe out all sin, and I have acquired such a disposition that the goddess of fortune does not leave Me, even though I have no attachment for her and others praise her beauty and observe sacred vows to secure from her even a slight favor.
</div>
<div class="text">
The relationship between the Lord and His devotee is transcendentally beautiful. As the devotee thinks that it is due to being a devotee of the Lord that he is elevated in all good qualities, so the Lord also thinks that it is because of His devotion to the servitor that all His transcendental glories have increased. In other words, as the devotee is always anxious to render service to the Lord, so the Lord is ever anxious to render service to the devotee. The Lord admits herein that although He certainly has the quality that anyone who receives a slight particle of the dust of His lotus feet becomes at once a great personality, this greatness is due to His affection for His devotee. It is because of this affection that the goddess of fortune does not leave Him and that not only one but many thousands of goddesses of fortune engage in His service. In the material world, simply to get a little favor from the goddess of fortune, people observe many rigid regulations of austerity and penance. The Lord cannot tolerate any inconvenience on the part of the devotee. He is therefore famous as bhakta-vatsala.
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Although there is no creation in the spiritual world, which is eternal, it is still to be understood that the Vaikuntha planets depend on the thinking energy of the Supreme Lord

2023-12-07T10:33:11Z

BhavesvariRadhika:

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{{terms|"Although there is no creation in the spiritual world, which is eternal, it is still to be understood that the Vaikuntha planets depend on the thinking energy of the Supreme Lord"}}
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{{compiler|MadhuGopaldas}}
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[[Category:Although]]
[[Category:There Is No]]
[[Category:God's Creation]]
[[Category:In The Spiritual World]]
[[Category:Which Is]]
[[Category:Eternal World]]
[[Category:Still]]
[[Category:Understanding God]]
[[Category:Spiritual Planets]]
[[Category:Depending on God]]
[[Category:God's Thinking]]
[[Category:Visnu's Thinking]]
[[Category:God's Energies]]
[[Category:God Is The Supreme Lord]]
[[Category:Teachings of Lord Caitanya 1975 Chapter 07 - Unlimited Forms of Godhead]]
[[Category:Teachings of Lord Caitanya 1975 Chapters 01 to 32]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Teachings of Lord Caitanya</h3>
</div>
<div class="quote">
<div class="quote_heading">
The spiritual world of the Vaikuṇṭha planets and Kṛṣṇaloka, the supreme planet, is situated in His energy of thinking. Although there is no creation in the spiritual world, which is eternal, it is still to be understood that the Vaikuṇṭha planets depend on the thinking energy of the Supreme Lord.
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<div class="quote_link">
[[Vanisource:TLC 7 (1975)|Teachings of Lord Caitanya (1975), Chapter 7]]
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<div class="text">
According to the Vaiṣṇava almanac, the twelve months of the year are named according to the twelve Vaikuṇṭha forms of Lord Kṛṣṇa, and these forms are known as the predominating Deities for the twelve months. This calendar begins with the month of Mārgaśīrsa, which is equivalent to late October and early November. The remainder of November is known by Vaiṣṇavas as Keśava. December is called Nārāyaṇa, January is called Mādhava, February is Govinda, March is Viṣṇu, April Śrī Madhusūdana, May Trivikrama, June Vāmana, July Śrīdhara, August Hṛṣīkeśa, September Padmanābha, and early October is known as Dāmodara. (The name Dāmodara was given to Kṛṣṇa when He was bound by ropes by His mother, but the Dāmodara form in the month of October is a different manifestation). Just as the months of the year are known according to the twelve different names of the Supreme Lord, the Vaiṣṇava community marks twelve parts of the body according to these names. For instance, the tilaka mark on the forehead is called Keśava, and on the stomach, breast and arms the other names are also given. These are the same names as those given the months.

The four forms (Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha) are also expanded in the vilāsa-mūrti. These are eight in number, and their names are Puruṣottama, Acyuta, Nṛsiṁha, Janārdana, Hari, Kṛṣṇa, Adhokṣaja and Upendra. Out of these eight, Adhokṣaja and Puruṣottama are the vilāsa forms of Vāsudeva. Similarly, Upendra and Acyuta are the forms of Saṅkarṣaṇa; Nṛsiṁha and Janārdana are the forms of Pradyumna, and Hari and Kṛṣṇa are the vilāsa forms of Aniruddha. (This Kṛṣṇa is different from the original Kṛṣṇa.)

These twenty-four forms are known as the vilāsa manifestation of the prābhava (four-handed) form, and they are named differently according to the position of the symbolic representations (mace, disc, lotus flower and conch shell). Out of these twenty-four forms there are vilāsa and vaibhava forms. Names mentioned herein, such as Pradyumna, Trivikrama, Vāmana, Hari and Kṛṣṇa, are also different in features. Then, coming to the prābhava-vilāsa of Kṛṣṇa (including Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha), there are a total of twenty further variations. All of these have Vaikuṇṭha planets in the spiritual sky and are situated in eight different directions. Although each of them is eternally in the spiritual sky, some of them are nonetheless manifest in the material world also.

In the spiritual sky all the planets dominated by the Nārāyaṇa feature are eternal. The topmost planet in the spiritual sky is called Kṛṣṇaloka and is divided into three different portions: Gokula, Mathurā and Dvārakā. In the Mathurā portion, the form of Keśava is always situated. He is also represented on this earthly planet. In Mathurā, India, the Keśava mūrti is worshiped, and similarly there is a Puruṣottama form in Jagannātha Purī in Orissa. In Ānandāraṇya there is the form of Viṣṇu, and in Māyāpur, the birthplace of Lord Caitanya, there is the form of Hari. Many other forms are also situated in various places on the earth. Not only in this universe but in all other universes as well the forms of Kṛṣṇa are distributed everywhere. It is indicated that this earth is divided into seven islands, which are the seven continents, and it is understood that on each and every island there are similar forms, but at the present moment these are found only in India. Although from Vedic literatures we can understand that there are forms in other parts of the world, at present there is no information of their location.

The different forms of Kṛṣṇa are distributed throughout the universe to give pleasure to the devotees. It is not that devotees are born only in India. There are devotees in all parts of the world, but they have simply forgotten their identity. These forms incarnate not only to give pleasure to the devotee but to reestablish devotional service and perform other activities which vitally concern the Supreme Personality of Godhead. Some of these forms are incarnations mentioned in the scriptures, such as the Viṣṇu incarnation, Trivikrama incarnation, Nṛsiṁha incarnation and Vāmana incarnation.

In the Siddhārtha-saṁhitā, there is a description of the twenty-four forms of Viṣṇu, and these forms are named according to the position of the symbolic representations in Their four hands. When one describes the positions of objects in the hands of the Viṣṇu mūrti, one should begin with the lower right hand then move to the upper right hand, upper left hand and, finally, to the lower left hand. In this way, Vāsudeva may be described as being represented by mace, conch shell, disc and lotus flower. Saṅkarṣaṇa is represented by mace, conch shell, lotus flower and disc. Similarly, Pradyumna is represented by disc, conch shell, mace and lotus flower. Aniruddha is represented by disc, mace, conch shell and lotus flower. In the spiritual sky the representations of Nārāyaṇa are twenty in number and are described as follows: Śrī Keśava (flower, conch shell, disc, mace), Nārāyaṇa (conch, flower, mace and disc), Śrī Mādhava (mace, disc, conch and flower), Śrī Govinda (disc, mace, flower and conch), Viṣṇu-mūrti (mace, flower, conch and disc), Madhusūdana (disc, conch, flower and mace), Trivikrama (flower, mace, disc and shell), Śrī Vāmana (conch, disc, mace and flower), Śrīdhara (flower, disc, mace and shell), Hṛṣīkeśa (mace, disc, flower and conch), Padmanābha (shell, flower, disc and mace), Dāmodara (flower, disc, mace and shell), Puruṣottama (disc, flower, shell and mace), Acyuta (mace, flower, disc and shell), Nṛsiṁha (disc, flower, mace and shell), Janārdana (flower, disc, shell and mace), Śrī Hari (shell, disc, flower and mace), Śrī Kṛṣṇa (shell, mace, flower and disc), Adhokṣaja (flower, mace, shell and disc), and Upendra (shell, mace, disc and flower).

According to the Hayaśīrṣa-pañcarātra, there are sixteen forms, and these forms are named differently according to the situations of the disc and mace. The conclusion is that the Supreme Original Personality of Godhead is Kṛṣṇa. He is called līlā-puruṣottama, and He resides principally in Vṛndāvana as the son of Nanda. It is also learned from the Hayaśīrṣa-pañcarātra that there are nine forms protecting each of the two Purīs known as the Mathurā Purī and the Dvārakā Purī: Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha protect one, and Nārāyaṇa, Nṛsiṁha, Hayagrīva, Varāha and Brahmā—protect the other. These are different manifestations of the prakāśa and vilāsa forms of Lord Kṛṣṇa.

Lord Caitanya also informs Sanātana Gosvāmī that there are different forms of svāṁśa as well, and these are divided into the Saṅkarṣaṇa division and the incarnation division. From the first division come the three puruṣa-avatāras—the Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu—and from the other division come the līlā-avatāras, such as the Lord's incarnations as a fish, tortoise, etc.

There are six kinds of incarnations: (1) the puruṣa-avatāra, (2) the līlā-avatāra, (3) the guṇa-avatāra, (4) the manvantara-avatāra, (5) the yuga-avatāra, and (6) the śaktyāveśa-avatāra. Out of the six vilāsa manifestations of Kṛṣṇa, there are two divisions based on His age, and these are called bālya and paugaṇḍa. As the son of Nanda Mahārāja, Kṛṣṇa in His original form enjoys both of these childhood aspects—namely bālya and paugaṇḍa.

It is thus safe to conclude that there is no end to the expansions and incarnations of Kṛṣṇa. Lord Caitanya explains some of them to Sanātana just to give him an idea of how the Lord expands and enjoys. These conclusions are also confirmed in Śrīmad-Bhāgavatam ([[Vanisource:SB 1.3.26|SB 1.3.26]]). There it is said that there is no limit to the incarnations of the Supreme Lord, just as there is no limit to the waves of the ocean.

Kṛṣṇa first incarnates as the three puruṣa-avatāras, namely the Mahā-Viṣṇu or Kāraṇodakaśāyī avatāra, the Garbhodakaśāyī avatāra and the Kṣīrodakaśāyī avatāra. This is confirmed in the Sātvata-tantra. Kṛṣṇa's energies can also be divided into three: His energy of thinking feeling and acting. When He exhibits His thinking energy, He is the Supreme Lord; when He exhibits His feeling energy, He is Lord Vāsudeva; when He exhibits His acting energy, He is Saṅkarṣaṇa Balarāma. Without His thinking, feeling and acting, there would be no possibility of creation. Although there is no creation in the spiritual world—for there the planets are beginningless—there is creation in the material world. In either case, however, both the spiritual and material worlds are manifestations of the energy of acting, in which Kṛṣṇa acts in the form of Saṅkarṣaṇa and Balarāma.

The spiritual world of the Vaikuṇṭha planets and Kṛṣṇaloka, the supreme planet, is situated in His energy of thinking. Although there is no creation in the spiritual world, which is eternal, it is still to be understood that the Vaikuṇṭha planets depend on the thinking energy of the Supreme Lord. This thinking energy is described in Brahma-saṁhitā (5.2), where it is said that the supreme abode, known as Goloka, is manifested like a lotus flower with hundreds of petals. Everything there is manifested by Ananta, the Balarāma or Saṅkarṣaṇa form. The material cosmic manifestation and its different universes are manifest through māyā, or material energy. However, one should not think that material nature or material energy is the cause of this cosmic manifestation. Rather, it is caused by the Supreme Lord, who uses His different expansions through material nature. In other words, there is no possibility of any creation without the superintendence of the Supreme Lord. The form by which the energy of material nature works to bring about creation is called the Saṅkarṣaṇa form, and it is understood that this cosmic manifestation is created under the superintendence of the Supreme Lord.

In Śrīmad-Bhāgavatam ([[Vanisource:SB 10.46.31|SB 10.46.31]]) it is said that Balarāma and Kṛṣṇa are the origin of all living entities and that these two personalities enter into everything. A list of incarnations is given in Śrīmad-Bhāgavatam (1.3), and they are as follows: (1) Kumāras, (2) Nārada, (3) Varāha, (4) Matsya, (5) Yajña, (6) Nara-nārāyaṇa, (7) Kārdami Kapila, (8) Dattātreya, (9) Hayaśīrṣa, (10) Haṁsa, (1 1) Dhruvapriya or Pṛśnigarbha, (12) Ṛṣabha, (13) Pṛthu, (14) Nṛsiṁha, (15) Kūrma, (16) Dhanvantari, (17) Mohinī, (18) Vāmana, (19) Bhārgava (Paraśurāma), (20) Rāghavendra, (21) Vyāsa, (22) Pralambāri Balarāma, (23) Kṛṣṇa, (24) Buddha (25) Kalki. Because almost all of these twenty-five līlā-avatāras appear in one day of Brahmā, which is called a kalpa, they are sometimes called kalpa-avatāras. Out of these, the incarnation of Haṁsa and Mohinī are not permanent, but Kapila, Dattātreya, Ṛṣabha, Dhanvantari and Vyāsa are five eternal forms, and they are more celebrated. The incarnations of the tortoise Kūrma, the fish Matsya, Nara-nārāyaṇa, Varāha, Hayaśīrṣa, Pṛśnigarbha, and Balarāma are considered to be incarnations of vaibhava. Similarly, there are three guṇa-avatāras, or incarnations of the qualitative modes of nature, and these are Brahmā, Viṣṇu and Śiva.

Of the manvantara-avatāras, there are fourteen: (1) Yajña, (2) Vibhu, (3) Satyasena, (4) Hari, (5) Vaikuṇṭha, (6) Ajita, (7) Vāmana, (8) Sārvabhauma, (9) Ṛṣabha, (10) Viṣvaksena, (11) Dharmasetu, (12) Sudhāmā, (13) Yogeśvara, (14) Bṛhadbhānu. Out of these fourteen manvantara-avatāras, Yajña and Vāmana are also līlā-avatāras, and the rest are manvantara-avatāras. These fourteen manvantara-avatāras are also known as vaibhava-avatāras.

The four yuga-avatāras are also described in Śrīmad-Bhāgavatam. In the Satya-yuga, the incarnation of God is white; in the Tretā-yuga He is red; in the Dvāpara-yuga, He is blackish; and in the Kali-yuga He is also blackish, but sometimes, in a special Kali-yuga, His color is yellowish (as in the case of Caitanya Mahāprabhu). As far as the śaktyāveśa-avatāras are concerned, they include Kapila and Ṛṣabha, Ananta, Brahmā (sometimes the Lord Himself becomes Brahmā), Catuḥsana (the incarnation of knowledge), Nārada (the incarnation of devotional service), King Pṛthu (the incarnation of administrative power), and Paraśurāma (the incarnation who subdues evil principles).
</div>
</div>
</div>

Category:Visnu's Thinking

2023-12-07T10:31:57Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Thinking 9 Category:Visnu - Umbrella Category Category:All Categories - Vaniquotes"

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Seeing Hiranyakasipu coming forward bearing a trident in his hand like personified death, Lord Visnu, the best of all mystics and the knower of the progress of time, thought as follows

2023-12-07T10:23:54Z

BhavesvariRadhika:

<div id="compilation">
<div id="facts">
{{terms|"Seeing Hiranyakasipu coming forward bearing a trident in his hand like personified death, Lord Visnu, the best of all mystics and the knower of the progress of time, thought as follows"}}
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[[Category:Srimad-Bhagavatam, Canto 08 Chapter 19 - Lord Vamanadeva Begs Charity from Bali Maharaja]]
[[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 8</h3>
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<div class="quote">
<div class="quote_heading">
Seeing Hiranyakasipu coming forward bearing a trident in his hand like personified death, Lord Visnu, the best of all mystics and the knower of the progress of time, thought as follows.
</div>

<div class="quote_link">
[[Vanisource:SB 8.19.8|SB 8.19.8, Translation]]
</div>
<div class="quote_translation">
Seeing Hiranyakasipu coming forward bearing a trident in his hand like personified death, Lord Visnu, the best of all mystics and the knower of the progress of time, thought as follows.
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</div>

Category:Visnu's Considering

2023-12-07T10:22:58Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Consider Category:Consideration Category:Visnu - Umbrella Category Category:All Categories - Vaniquotes"

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Category:Visnu's Stopping

2023-12-07T10:22:30Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Stop Category:Visnu - Umbrella Category Category:All Categories - Vaniquotes"

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Category:Visnu and Lord Siva

2023-12-07T10:22:05Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Siva Category:Visnu - Umbrella Category Category:All Categories - Vaniquotes"

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Category:Visnu's Seeing

2023-12-05T09:05:12Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Seeing Category:Seeing Category:All Categories - Vaniquotes"

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Thereafter, seeing Gajendra in such an aggrieved position, the unborn Supreme Personality of Godhead, Hari, immediately got down from the back of Garuda by His causeless mercy & pulled the King of the elephants, along with the crocodile, out of the water

2023-12-05T09:04:06Z

BhavesvariRadhika:

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{{terms|"Thereafter, seeing Gajendra in such an aggrieved position, the unborn Supreme Personality of Godhead, Hari, immediately got down from the back of Garuḍa by His causeless mercy and pulled the King of the elephants, along with the crocodile, out of the water"}}
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</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 8</h3>
</div>
<div class="quote">
<div class="quote_heading">
Thereafter, seeing Gajendra in such an aggrieved position, the unborn Supreme Personality of Godhead, Hari, immediately got down from the back of Garuḍa by His causeless mercy and pulled the King of the elephants, along with the crocodile, out of the water.
</div>

<div class="quote_link">
[[Vanisource:SB 8.3.33|SB 8.3.33, Translation]]
</div>
<div class="quote_translation">
Thereafter, seeing Gajendra in such an aggrieved position, the unborn Supreme Personality of Godhead, Hari, immediately got down from the back of Garuḍa by His causeless mercy and pulled the King of the elephants, along with the crocodile, out of the water. Then, in the presence of all the demigods, who were looking on, the Lord severed the crocodile's mouth from its body with His disc. In this way He saved Gajendra, the King of the elephants.
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With a view to respect the infallibility of Indra's weapon, Garuda, though otherwise invincible, being the Lord's own mount, dropped one of his wings, which was shattered to pieces by the thunderbolt

2023-12-03T13:16:50Z

BhavesvariRadhika:

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{{terms|"With a view to respect the infallibility of Indra's weapon, Garuda, though otherwise invincible, being the Lord's own mount, dropped one of his wings, which was shattered to pieces by the thunderbolt"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 19 Purports - The Killing of the Demon Hiranyaksa]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB31914_0" class="quote" parent="SB_Canto_3" book="SB" index="739" link="SB 3.19.14" link_text="SB 3.19.14">
<div class="heading">Indra, the King of heaven, hurled his thunderbolt against Garuḍa. With a view to respect the infallibility of Indra's weapon, Garuḍa, though otherwise invincible, being the Lord's own mount, dropped one of his wings, which was shattered to pieces by the thunderbolt. The inhabitants of higher planets are so sensible that even in the process of fighting they observe the preliminary rules and regulations of gentleness.
</div>
<span class="link">[[Vanisource:SB 3.19.14|SB 3.19.14, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Hurled by the mighty demon with all his strength, the flying trident shone brightly in the sky. The Personality of Godhead, however, tore it to pieces with His discus Sudarśana, which had a sharp-edged rim, even as Indra cut off a wing of Garuḍa.</p>
</div>
<div class="purport text"><p>The context of the reference given herein regarding Garuḍa and Indra is this. Once upon a time, Garuḍa, the carrier of the Lord, snatched away a nectar pot from the hands of the demigods in heaven in order to liberate his mother, Vinatā, from the clutches of his stepmother, Kadrū, the mother of the serpents. On learning of this, Indra, the King of heaven, hurled his thunderbolt against Garuḍa. With a view to respect the infallibility of Indra's weapon, Garuḍa, though otherwise invincible, being the Lord's own mount, dropped one of his wings, which was shattered to pieces by the thunderbolt. The inhabitants of higher planets are so sensible that even in the process of fighting they observe the preliminary rules and regulations of gentleness. In this case, Garuḍa wanted to show respect for Indra; since he knew that Indra's weapon must destroy something, he offered his wing.</p>
</div>
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</div>

Category:Visnu's Spreading

2023-12-03T13:16:09Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Spread Category:Visnu - Umbrella Category Category:All Categories - Vaniquotes"

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Category:Visnu's Sitting

2023-12-03T13:15:24Z

BhavesvariRadhika:

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Category:Visnu's Sitting

2023-12-03T13:15:16Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Sit 9 Category:All Categories - Vaniquotes"

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Category:Visnu's Lotus Feet

2023-12-03T13:14:06Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Lotus Feet Category:Visnu - Umbrella Category Category:All Categories - Vaniquotes"

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The Supreme Personality of Godhead, whose eyes resemble the petals of a newly blossomed lotus, sat on the back of Garuda, spreading His lotus feet over Garuda's shoulders

2023-12-03T12:50:37Z

BhavesvariRadhika:

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{{terms|"The Supreme Personality of Godhead, whose eyes resemble the petals of a newly blossomed lotus, sat on the back of Garuda, spreading His lotus feet over Garuda's shoulders"}}
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
</div>
<div id="SB81054_0" class="quote" parent="SB_Canto_8" book="SB" index="343" link="SB 8.10.54" link_text="SB 8.10.54">
<div class="heading">The Supreme Personality of Godhead, whose eyes resemble the petals of a newly blossomed lotus, sat on the back of Garuḍa, spreading His lotus feet over Garuḍa's shoulders. Dressed in yellow, decorated by the Kaustubha gem and the goddess of fortune, and wearing an invaluable helmet and earrings, the Supreme Lord, holding various weapons in His eight hands, became visible to the demigods.
</div>
<span class="link">[[Vanisource:SB 8.10.54|SB 8.10.54, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Supreme Personality of Godhead, whose eyes resemble the petals of a newly blossomed lotus, sat on the back of Garuḍa, spreading His lotus feet over Garuḍa's shoulders. Dressed in yellow, decorated by the Kaustubha gem and the goddess of fortune, and wearing an invaluable helmet and earrings, the Supreme Lord, holding various weapons in His eight hands, became visible to the demigods.</p>
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Category:Visnu Is Like a Lotus Flower

2023-12-03T12:46:27Z

BhavesvariRadhika:

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Category:Visnu Is Like a Lotus Flower

2023-12-03T12:44:06Z

BhavesvariRadhika: Created page with "Category:Visnu Is Category:Like A Category:Lotus Category:Lotus Flower Category:Visnu - Umbrella Category Category:All Categories - Vaniquotes"

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Category:Visnu Resembles

2023-12-03T12:36:34Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Resemble Category:All Categories - Vaniquotes"

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Category:Visnu's Eyes

2023-12-03T12:34:37Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Eyes Category:Visnu - Umbrella Category Category:Vaniquotes - All Categories"

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The sage (Kardama Muni) stood listening as the hymns forming the basis of the Sama Veda were vibrated by the flapping wings of the Lord's carrier, Garuda

2023-12-03T11:39:14Z

BhavesvariRadhika:

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{{terms|"The sage stood listening as the hymns forming the basis of the Sama Veda were vibrated by the flapping wings of the Lord's carrier, Garuda"}}
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB32134_0" class="quote" parent="SB_Canto_3" book="SB" index="850" link="SB 3.21.34" link_text="SB 3.21.34">
<div class="heading">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>
<span class="link">[[Vanisource:SB 3.21.34|SB 3.21.34, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">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.</p>
</div>
<div class="purport text"><p>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.</p>
<p>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.</p>
</div>
</div>
</div>

The Lord, who is nondifferent from the Sahasrasirsa incarnation, got on the back of Garuda, who carried Him to the Madhuvana Forest to see His servant Dhruva

2023-12-03T11:35:27Z

BhavesvariRadhika:

<div id="compilation">
<div id="facts">
{{terms|"the Lord, who is nondifferent from the Sahasrasirsa incarnation, got on the back of Garuda, who carried Him to the Madhuvana Forest to see His servant Dhruva"}}
{{notes|}}
{{compiler|MadhuGopaldas}}
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[[Category:God's Incarnations]]
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[[Category:Carrying God]]
[[Category:Madhuvana]]
[[Category:God's Seeing]]
[[Category:God's Servants]]
[[Category:God and Dhruva]]
[[Category:Bhagavatam Verses Spoken by Maitreya Rsi - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 04 Chapter 09 - Dhruva Maharaja Returns Home]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB491_0" class="quote" parent="SB_Canto_4" book="SB" index="370" link="SB 4.9.1" link_text="SB 4.9.1">
<div class="heading">The great sage Maitreya told Vidura: When the demigods were thus reassured by the Personality of Godhead, they were freed from all fears, and after offering their obeisances, they returned to their heavenly planets. Then the Lord, who is nondifferent from the Sahasraśīrṣā incarnation, got on the back of Garuḍa, who carried Him to the Madhuvana Forest to see His servant Dhruva.
</div>
<span class="link">[[Vanisource:SB 4.9.1|SB 4.9.1, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The great sage Maitreya told Vidura: When the demigods were thus reassured by the Personality of Godhead, they were freed from all fears, and after offering their obeisances, they returned to their heavenly planets. Then the Lord, who is nondifferent from the Sahasraśīrṣā incarnation, got on the back of Garuḍa, who carried Him to the Madhuvana Forest to see His servant Dhruva.</p>
</div>
<div class="purport text"><p>The word sahasraśīrṣā refers to the Personality of Godhead known as Garbhodakaśāyī Viṣṇu. Although the Lord appeared as Kṣīrodakaśāyī Viṣṇu, He has been described here as Sahasraśīrṣā Viṣṇu because He is nondifferent from Garbhodakaśāyī Viṣṇu. According to Śrīla Sanātana Gosvāmī in his Bhāgavatāmṛta, the Sahasraśīrṣā Personality of Godhead who appeared at that time was the incarnation known as Pṛśnigarbha. He created the planet known as Dhruvaloka for the habitation of Dhruva Mahārāja.</p>
</div>
</div>
</div>

The Lord was surrounded by demigods, great sages and other associates. These were all engaged in His service. Garuda, the carrier of the Lord, glorified the Lord with Vedic hymns by flapping his wings

2023-12-03T11:32:22Z

BhavesvariRadhika:

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<div id="facts">
{{terms|"The Lord was surrounded by demigods, great sages and other associates. These were all engaged in His service. Garuda, the carrier of the Lord, glorified the Lord with Vedic hymns by flapping his wings"}}
{{notes|}}
{{compiler|Iswaraj}}
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[[Category:Glorifying God]]
[[Category:Vedic Hymns]]
[[Category:Flapping]]
[[Category:Wings]]
[[Category:Bhagavatam Verses Spoken by Maitreya Rsi - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 04 Chapter 30 - The Activities of the Pracetas]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
The Lord was surrounded by demigods, great sages and other associates. These were all engaged in His service. Garuda, the carrier of the Lord, glorified the Lord with Vedic hymns by flapping his wings.
</div>

<div class="quote_link">
[[Vanisource:SB 4.30.6|SB 4.30.6, Translation and Purport]]
</div>
<div class="quote_translation">
The Lord's face was very beautiful, and His head was decorated with a shining helmet and golden ornaments. The helmet was dazzling and was very beautifully situated on His head. The Lord had eight arms, which each held a particular weapon. The Lord was surrounded by demigods, great sages and other associates. These were all engaged in His service. Garuḍa, the carrier of the Lord, glorified the Lord with Vedic hymns by flapping his wings. Garuḍa appeared to be an inhabitant of the planet known as Kinnaraloka.
</div>
<div class="text">
<div class="purport">

Generally the Viṣṇu form is manifested with four hands holding four objects (a conchshell, disc, club and lotus flower). However, here Lord Viṣṇu is described as possessing eight arms with eight kinds of weapons. According to Vīrarāghava Ācārya, the conchshell and lotus flower are also accepted as weapons. Since the Lord is the supreme controller, whatever is in His hand can be considered a weapon. Four hands hold four kinds of weapons, and the extra four hands hold an arrow, bow, trident and snake. Śrī Vīrarāghava Ācārya describes the eight weapons as śaṅkha, cakra, gadā, padma, śārṅga, śara, etc.

A king is always accompanied by his ministers, secretaries and commanders, and Lord Viṣṇu is also accompanied by His followers—the demigods, great sages, saintly persons and so on. He is never alone. Consequently there is no question of the Lord's being impersonal. He is always Himself, the Supreme Personality of Godhead, and His associates are also persons. From the description given in this verse, Garuḍa appears to belong to the Kinnara planet. The inhabitants of the Kinnara planet have the same features as Garuḍa. Their bodily features are like those of a human being, but they have wings. The word gīta-kīrtiḥ indicates that the inhabitants of Kinnaraloka are very expert in singing the glories of the Lord. In Brahma-saṁhitā it is said: jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam. In each and every universe there are different types of planets, and each planet has distinctive features. On the strength of this verse, we can understand that in Kinnaraloka the inhabitants can fly with their wings. There is also a planet, known as Siddhaloka, where the inhabitants can fly even without wings. Thus each and every planet has some distinctive facility. That is the beauty of the varied creation of the Supreme Personality of Godhead.

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

The flags mentioned above were all painted with the picture of either Garuda or Hanuman, the two great servitors of the Lord

2023-12-03T11:30:27Z

BhavesvariRadhika:

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<div id="facts">
{{terms|"The flags mentioned above were all painted with the picture of either Garuda or Hanuman"}}
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[[Category:God's Servants]]
[[Category:Srimad-Bhagavatam, Canto 01 Chapter 11 Purports - Lord Krsna's Entrance into Dvaraka]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB11113_0" class="quote" parent="SB_Canto_1" book="SB" index="410" link="SB 1.11.13" link_text="SB 1.11.13">
<div class="heading">The flags mentioned above were all painted with the picture of either Garuḍa or Hanumān, the two great servitors of the Lord. For devotees, such paintings and decorations are still adored, and the servitor of the master is paid more respects for the satisfaction of the Lord.
</div>
<span class="link">[[Vanisource:SB 1.11.13|SB 1.11.13, Translation and Purport]]: </span><div class="trans text">The city gateway, the household doors and festooned arches along the roads were all nicely decorated with festive signs like plantain trees and mango leaves, all to welcome the Lord. Flags, garlands and signs painted with slogans all combined to shade the sunshine.
</div>
<div class="purport text">Signs of decoration in special festivals were also collected from the gifts of nature, such as the plantain trees, the mango trees, fruits and flowers. Mango trees, coconut palms and plantain trees are still accepted as auspicious signs. The flags mentioned above were all painted with the picture of either Garuḍa or Hanumān, the two great servitors of the Lord. For devotees, such paintings and decorations are still adored, and the servitor of the master is paid more respects for the satisfaction of the Lord.
</div>
</div>
</div>

Sri Sukadeva Gosvami continued: After giving this instruction, the Lord, who is known as Hrsikesa, bugled with His Pancajanya conchshell, in this way pleasing all the demigods, headed by Lord Brahma. Then He mounted the back of His carrier, Garuda

2023-12-03T11:29:13Z

BhavesvariRadhika:

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<div id="facts">
{{terms|"Sri Sukadeva Gosvami continued: After giving this instruction, the Lord, who is known as Hrsikesa, bugled with His Pancajanya conchshell, in this way pleasing all the demigods, headed by Lord Brahma. Then He mounted the back of His carrier, Garuda"}}
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[[Category:God and Lord Brahma]]
[[Category:God's Mounting]]
[[Category:Back]]
[[Category:God's Carrier]]
[[Category:Visnu's Carrier]]
[[Category:God and Garuda]]
[[Category:Visnu and Garuda]]
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 08 Chapter 04 - Gajendra Returns to the Spiritual World]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 8</h3>
</div>
<div class="quote">
<div class="quote_heading">
Sri Sukadeva Gosvami continued: After giving this instruction, the Lord, who is known as Hrsikesa, bugled with His Pancajanya conchshell, in this way pleasing all the demigods, headed by Lord Brahma. Then He mounted the back of His carrier, Garuda.
</div>

<div class="quote_link">
[[Vanisource:SB 8.4.26|SB 8.4.26, Translation]]
</div>
<div class="quote_translation">
Sri Sukadeva Gosvami continued: After giving this instruction, the Lord, who is known as Hrsikesa, bugled with His Pancajanya conchshell, in this way pleasing all the demigods, headed by Lord Brahma. Then He mounted the back of His carrier, Garuda.
</div>
</div>
</div>

Out of affection for Prthu Maharaja, He touched the earth, but He rested the front of His hand on the raised shoulder of Garuda, His carrier, as if to prevent Himself from falling down, since the Lord is not accustomed to stand on earthly ground

2023-12-03T11:12:01Z

BhavesvariRadhika:

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<div id="facts">
{{terms|"Out of affection for Prthu Maharaja, He touched the earth, but He rested the front of His hand on the raised shoulder of Garuda, His carrier, as if to prevent Himself from falling down, since the Lord is not accustomed to stand on earthly ground"}}
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{{compiler|MadhuGopaldas}}
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[[Category:God's Affection]]
[[Category:God Is Lord Prthu]]
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[[Category:Raise]]
[[Category:Shoulder]]
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[[Category:Visnu and Garuda]]
[[Category:God's Carrier]]
[[Category:Visnu's Carrier]]
[[Category:Prevent]]
[[Category:God's Falling Down]]
[[Category:Since]]
[[Category:God Is Not Accustomed to Stand on Earthly Ground]]
[[Category:God's Standing]]
[[Category:Srimad-Bhagavatam, Canto 04 Chapter 20 Purports - Lord Visnu's Appearance in the Sacrificial Arena of Maharaja Prthu]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB42022_0" class="quote" parent="SB_Canto_4" book="SB" index="815" link="SB 4.20.22" link_text="SB 4.20.22">
<div class="heading">When He first appeared before Pṛthu Mahārāja, He was not touching the ground of this earth, but when He was fully satisfied with the behavior and character of Mahārāja Pṛthu, He immediately acted as the Supreme Personality of Godhead Nārāyaṇa from Vaikuṇṭha. Out of affection for Pṛthu Mahārāja, He touched the earth, but He rested the front of His hand on the raised shoulder of Garuḍa, His carrier, as if to prevent Himself from falling down, since the Lord is not accustomed to stand on earthly ground.
</div>
<span class="link">[[Vanisource:SB 4.20.22|SB 4.20.22, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Supreme Personality of Godhead stood with His lotus feet almost touching the ground while He rested the front of His hand on the raised shoulder of Garuḍa, the enemy of the snakes. Mahārāja Pṛthu, wiping the tears from his eyes, tried to look upon the Lord, but it appeared that the King was not fully satisfied by looking at Him. Thus the King offered the following prayers.</p>
</div>
<div class="purport text"><p>The significant point in this verse is that the Lord was standing above the ground, almost touching it. The residents of the upper planetary systems, beginning from Brahmaloka (the planet where Lord Brahmā lives) down to Svargaloka (the heavenly planet of Indra), are so advanced in spiritual life that when they come to visit this or similar other lower planetary systems, they keep their weightlessness. This means that they can stand without touching the ground. Lord Viṣṇu is the Supreme Personality of Godhead, but because He lives in one of the planetary systems within this universe, He sometimes plays as if one of the demigods of this universe. When He first appeared before Pṛthu Mahārāja, He was not touching the ground of this earth, but when He was fully satisfied with the behavior and character of Mahārāja Pṛthu, He immediately acted as the Supreme Personality of Godhead Nārāyaṇa from Vaikuṇṭha. Out of affection for Pṛthu Mahārāja, He touched the earth, but He rested the front of His hand on the raised shoulder of Garuḍa, His carrier, as if to prevent Himself from falling down, since the Lord is not accustomed to stand on earthly ground. These are all symptoms of His great affection for Pṛthu Mahārāja. perceiving his fortunate position, Pṛthu Mahārāja could not fully look upon the Lord due to ecstasy, but still, in a faltering voice, he began to offer prayers.</p>
</div>
</div>
</div>

Of the many animals, the lion is the most powerful and ferocious, and of the million varieties of birds, Garuda, the bearer of Lord Visnu, is the greatest. BG 1972 purports

2023-12-01T17:30:58Z

BhavesvariRadhika:

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<div id="facts">
{{terms|"Of the many animals, the lion is the most powerful and ferocious, and of the million varieties of birds, Garuda, the bearer of Lord Visnu, is the greatest"}}
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[[Category:Bhagavad-gita As It Is - 1972 Purports, Chapter 10 - Vaniquotes]]
[[Category:Bhagavad-gita As It Is - 1972 Purports, Chapters 01 to 18 - Vaniquotes]]
</div>
<div id="section">
<h2>Bhagavad-gita As it is</h2>
</div>
<div id="sub_section">
<h3>BG Chapters 7 - 12</h3>
</div>
<div class="quote">
<div class="quote_heading">
There are many subduing principles, but time wears down all things in the material universe and so represents Kṛṣṇa. Of the many animals, the lion is the most powerful and ferocious, and of the million varieties of birds, Garuḍa, the bearer of Lord Viṣṇu, is the greatest.
</div>

<div class="quote_link">
[[Vanisource:BG 10.30 (1972)|BG 10.30 (1972), Translation and Purport]]
</div>
<div class="quote_translation">
Among the Daitya demons I am the devoted Prahlāda; among subduers I am time; among the beasts I am the lion, and among birds I am Garuḍa, the feathered carrier of Viṣṇu.
</div>
<div class="text">
Diti and Aditi are two sisters. The sons of Aditi are called Ādityas, and the sons of Diti are called Daityas. All the Ādityas are devotees of the Lord, and all the Daityas are atheistic. Although Prahlāda was born in the family of the Daityas, he was a great devotee from his childhood. Because of his devotional service and godly nature, he is considered to be a representative of Kṛṣṇa.

There are many subduing principles, but time wears down all things in the material universe and so represents Kṛṣṇa. Of the many animals, the lion is the most powerful and ferocious, and of the million varieties of birds, Garuḍa, the bearer of Lord Viṣṇu, is the greatest.
</div>
</div>
</div>

O King, after the Supreme Personality of Godhead had brought to completion the affairs of churning the ocean and feeding the nectar to the demigods, who are His dear devotees, He left the presence of them all and was carried by Garuda to His own abode

2023-12-01T17:29:47Z

BhavesvariRadhika:

<div id="compilation">
<div id="facts">
{{terms|"O King, after the Supreme Personality of Godhead had brought to completion the affairs of churning the ocean and feeding the nectar to the demigods, who are His dear devotees, He left the presence of them all and was carried by Garuda to His own abode"}}
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[[Category:God's Abode]]
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 08 Chapter 10 - The Battle Between the Demigods and the Demons]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 8</h3>
</div>
<div class="quote">
<div class="quote_heading">
O King, after the Supreme Personality of Godhead had brought to completion the affairs of churning the ocean and feeding the nectar to the demigods, who are His dear devotees, He left the presence of them all and was carried by Garuda to His own abode.
</div>

<div class="quote_link">
[[Vanisource:SB 8.10.2|SB 8.10.2, Translation]]
</div>
<div class="quote_translation">
O King, after the Supreme Personality of Godhead had brought to completion the affairs of churning the ocean and feeding the nectar to the demigods, who are His dear devotees, He left the presence of them all and was carried by Garuda to His own abode.
</div>
</div>
</div>

Garuda. He is perfect vegetarian. You know what is his food? Snakes. And he is carrying the Lord. It is a devotee, you see? He is not vegetarian

2023-12-01T17:24:51Z

BhavesvariRadhika:

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{{terms|"Garuda. He is perfect vegetarian"}}
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[[Category:Food]]
[[Category:Snake]]
[[Category:Carry]]
[[Category:Devotees of God]]
[[Category:See]]
[[Category:Is Not]]
[[Category:Questions Posed by Srila Prabhupada]]
</div>
<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
</div>
<div id="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
</div>
<div id="MorningWalkApril151976Bombay_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="76" link="Morning Walk -- April 15, 1976, Bombay" link_text="Morning Walk -- April 15, 1976, Bombay">
<div class="heading">Garuḍa. He is perfect vegetarian. You know what is his food? Snakes. (Dr. Patel laughs) And he is carrying the Lord. It is a devotee, you see? He is not vegetarian.
</div>
<span class="link">[[Vanisource:Morning Walk -- April 15, 1976, Bombay|Morning Walk -- April 15, 1976, Bombay]]: </span><div class="text"><p style="display: inline;">Prabhupāda: (break) Garuḍa. He is perfect vegetarian. You know what is his food? Snakes. (Dr. Patel laughs) And he is carrying the Lord. It is a devotee, you see? He is not vegetarian. And how powerful he is that one sparrow, a small bird, lost his egg. The samudra took it away. And he decided, "I shall dry this samudra." So he began to pick up some water. So Nārada Muni was passing. So he asked, "What you are doing?" And "Sir, yes, the samudra has taken my egg, so I shall dry it up." So he said, "But how you can do it? You are so small. You just pray to your head. You are bird, and he is the head of the birds. You just pray to Garuḍa. He can do it." So he prayed Garuḍa, and Garuḍa came and asked samudra, "Immediately deliver; otherwise I shall take step." Immediately it was delivered. Such powerful. Yes. And he was not a vegetarian. (Hindi with Dr. Patel) You become Kṛṣṇa conscious. That is the... (Hindi with Dr. Patel) (aside:) Hare Kṛṣṇa. Jaya. Thank you very much. Namaskāra. Jaya. Hare Kṛṣṇa. Real culture is how to become Kṛṣṇa conscious. (Hindi)...no illicit sex, no gambling, automatically. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samā... If you simply turn these people to Kṛṣṇa consciousness, all good qualities will come automatically. All good qualities. That is wanted. And we are practically seeing that. Simply by becoming Kṛṣṇa conscious, lover of Kṛṣṇa, they are becoming qualified. Harāv abhaktasya kuto mahad-guṇā manorathenāsati dhāvato bahiḥ ([[Vanisource:SB 5.18.12|SB 5.18.12]]). There is no good qualification for a nondevotee. He'll simply act on mental speculation, that's all. It has no value.</p>
<p>Puṣṭa Kṛṣṇa: Sometimes people are amazed that we've given up such sinful activities.</p>
<p>Prabhupāda: Yes, they should be amazed, because they are mental speculators.</p>
<p>Dr. Patel: You mean unconditional surrender.</p>
<p>Prabhupāda: And here are the surrendered souls. Therefore Kṛṣṇa says, api cet sudurācāro. "Even they have got some bad symptoms," bhajate mām ananya-bhāk, "but if he is fully Kṛṣṇa conscious," sādhur eva sa mantavyaḥ ([[Vanisource:BG 9.30 (1972)|BG 9.30]]), "he is sādhu." So if we want to make the whole world sādhu, perfect human being, then we have to push on this movement without any hesitation. All people will be sādhu, and then there will be peace and prosperity.</p>
</div>
</div>
</div>

Garuda, the chief of birds, unloaded Mandara Mountain from his shoulder and brought it near the water. Then he was asked by the Lord to leave that place, and he left

2023-12-01T17:23:13Z

BhavesvariRadhika:

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{{terms|"Garuda, the chief of birds, unloaded Mandara Mountain from his shoulder and brought it near the water. Then he was asked by the Lord to leave that place, and he left"}}
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[[Category:Srimad-Bhagavatam, Canto 08 Chapter 06 - The Demigods and Demons Declare a Truce]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
</div>
<div id="SB8639_0" class="quote" parent="SB_Canto_8" book="SB" index="186" link="SB 8.6.39" link_text="SB 8.6.39">
<div class="heading">Thereafter, Garuḍa, the chief of birds, unloaded Mandara Mountain from his shoulder and brought it near the water. Then he was asked by the Lord to leave that place, and he left.
</div>
<span class="link">[[Vanisource:SB 8.6.39|SB 8.6.39, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thereafter, Garuḍa, the chief of birds, unloaded Mandara Mountain from his shoulder and brought it near the water. Then he was asked by the Lord to leave that place, and he left.</p>
</div>
<div class="purport text"><p>Garuḍa was asked by the Lord to leave that place because the snake Vāsuki, who was to be used as the rope for churning, could not go there in the presence of Garuḍa. Garuḍa, the carrier of Lord Viṣṇu, is not a vegetarian. He eats big snakes. Vāsuki, being a great snake, would be natural food for Garuḍa, the chief of birds. Lord Viṣṇu therefore asked Garuḍa to leave so that Vāsuki could be brought to churn the ocean with Mandara Mountain, which was to be used as the churning rod. These are the wonderful arrangements of the Supreme Personality of Godhead. Nothing takes place by accident. Carrying Mandara Mountain on the back of a bird and putting it in its right position might be difficult for anyone, whether demigod or demon, but for the Supreme Personality of Godhead everything is possible, as shown by this pastime. The Lord had no difficulty lifting the mountain with one hand, and Garuḍa, His carrier, carried all the demons and demigods together by the grace of the Supreme Lord. The Lord is known as Yogeśvara, the master of all mystic power, because of His omnipotence. If He likes, He can make anything lighter than cotton or heavier than the universe. Those who do not believe in the activities of the Lord cannot explain how things happen. Using words like "accident," they take shelter of ideas that are unbelievable. Nothing is accidental. Everything is done by the Supreme Personality of Godhead, as the Lord Himself confirms in Bhagavad-gītā (9.10). Mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram. Whatever actions and reactions occur within the cosmic manifestation all take place under the superintendence of the Supreme Personality of Godhead. However, because the demons do not understand the potency of the Lord, when wonderful things are done, the demons think that they are accidental.</p>
</div>
</div>
</div>

Garuda, the carrier of the Lord, snatched away a nectar pot from the hands of the demigods in heaven in order to liberate his mother, Vinata, from the clutches of his stepmother, Kadru, the mother of the serpents

2023-12-01T17:20:47Z

BhavesvariRadhika:

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{{terms|"Garuda, the carrier of the Lord, snatched away a nectar pot from the hands of the demigods in heaven in order to liberate his mother, Vinata, from the clutches of his stepmother, Kadru, the mother of the serpents"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 19 Purports - The Killing of the Demon Hiranyaksa]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB31914_0" class="quote" parent="SB_Canto_3" book="SB" index="739" link="SB 3.19.14" link_text="SB 3.19.14">
<div class="heading">The context of the reference given herein regarding Garuḍa and Indra is this. Once upon a time, Garuḍa, the carrier of the Lord, snatched away a nectar pot from the hands of the demigods in heaven in order to liberate his mother, Vinatā, from the clutches of his stepmother, Kadrū, the mother of the serpents.
</div>
<span class="link">[[Vanisource:SB 3.19.14|SB 3.19.14, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Hurled by the mighty demon with all his strength, the flying trident shone brightly in the sky. The Personality of Godhead, however, tore it to pieces with His discus Sudarśana, which had a sharp-edged rim, even as Indra cut off a wing of Garuḍa.</p>
</div>
<div class="purport text"><p>The context of the reference given herein regarding Garuḍa and Indra is this. Once upon a time, Garuḍa, the carrier of the Lord, snatched away a nectar pot from the hands of the demigods in heaven in order to liberate his mother, Vinatā, from the clutches of his stepmother, Kadrū, the mother of the serpents. On learning of this, Indra, the King of heaven, hurled his thunderbolt against Garuḍa. With a view to respect the infallibility of Indra's weapon, Garuḍa, though otherwise invincible, being the Lord's own mount, dropped one of his wings, which was shattered to pieces by the thunderbolt. The inhabitants of higher planets are so sensible that even in the process of fighting they observe the preliminary rules and regulations of gentleness. In this case, Garuḍa wanted to show respect for Indra; since he knew that Indra's weapon must destroy something, he offered his wing.</p>
</div>
</div>
</div>

Category:Visnu's Carrier

2023-12-01T17:18:40Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Carrier Category:Visnu - Umbrella Category Category:All Categories - Vaaniquotes"

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Garuda, the carrier of the Lord, glorified the Lord with Vedic hymns by flapping his wings. Garuda appeared to be an inhabitant of the planet known as Kinnaraloka

2023-12-01T17:16:59Z

BhavesvariRadhika:

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{{terms|"Garuda, the carrier of the Lord, glorified the Lord with Vedic hymns by flapping his wings. Garuda appeared to be an inhabitant of the planet known as Kinnaraloka"}}
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</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB4306_0" class="quote" parent="SB_Canto_4" book="SB" index="1316" link="SB 4.30.6" link_text="SB 4.30.6">
<div class="heading">The Lord's face was very beautiful, and His head was decorated with a shining helmet and golden ornaments. The helmet was dazzling and was very beautifully situated on His head. The Lord had eight arms, which each held a particular weapon. The Lord was surrounded by demigods, great sages and other associates. These were all engaged in His service. Garuḍa, the carrier of the Lord, glorified the Lord with Vedic hymns by flapping his wings. Garuḍa appeared to be an inhabitant of the planet known as Kinnaraloka.
</div>
<span class="link">[[Vanisource:SB 4.30.6|SB 4.30.6, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Lord's face was very beautiful, and His head was decorated with a shining helmet and golden ornaments. The helmet was dazzling and was very beautifully situated on His head. The Lord had eight arms, which each held a particular weapon. The Lord was surrounded by demigods, great sages and other associates. These were all engaged in His service. Garuḍa, the carrier of the Lord, glorified the Lord with Vedic hymns by flapping his wings. Garuḍa appeared to be an inhabitant of the planet known as Kinnaraloka.</p>
</div>
<div class="purport text"><p>Generally the Viṣṇu form is manifested with four hands holding four objects (a conchshell, disc, club and lotus flower). However, here Lord Viṣṇu is described as possessing eight arms with eight kinds of weapons. According to Vīrarāghava Ācārya, the conchshell and lotus flower are also accepted as weapons. Since the Lord is the supreme controller, whatever is in His hand can be considered a weapon. Four hands hold four kinds of weapons, and the extra four hands hold an arrow, bow, trident and snake. Śrī Vīrarāghava Ācārya describes the eight weapons as śaṅkha, cakra, gadā, padma, śārṅga, śara, etc.</p>
<p>A king is always accompanied by his ministers, secretaries and commanders, and Lord Viṣṇu is also accompanied by His followers—the demigods, great sages, saintly persons and so on. He is never alone. Consequently there is no question of the Lord's being impersonal. He is always Himself, the Supreme Personality of Godhead, and His associates are also persons. From the description given in this verse, Garuḍa appears to belong to the Kinnara planet. The inhabitants of the Kinnara planet have the same features as Garuḍa. Their bodily features are like those of a human being, but they have wings. The word gīta-kīrtiḥ indicates that the inhabitants of Kinnaraloka are very expert in singing the glories of the Lord. In Brahma-saṁhitā it is said: jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam. In each and every universe there are different types of planets, and each planet has distinctive features. On the strength of this verse, we can understand that in Kinnaraloka the inhabitants can fly with their wings. There is also a planet, known as Siddhaloka, where the inhabitants can fly even without wings. Thus each and every planet has some distinctive facility. That is the beauty of the varied creation of the Supreme Personality of Godhead.</p>
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</div>
</div>

At once the Lord appeared there on the wings of the king of birds, Garuda, fully equipped with His weapon, the wheel (cakra). With the wheel He cut to pieces the mouth of the crocodile to save the elephant, and He delivered the elephant by lifting him

2023-12-01T16:59:19Z

BhavesvariRadhika:

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{{terms|"At once the Lord appeared there on the wings of the king of birds, Garuḍa, fully equipped with His weapon, the wheel" | "cakra" | ". With the wheel He cut to pieces the mouth of the crocodile to save the elephant, and He delivered the elephant by lifting him by his trunk"}}
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[[Category:Srimad-Bhagavatam, Canto 02 Chapter 07 - Scheduled Incarnations with Specific Functions]]
[[Category:Bhagavatam Verses Spoken by Lord Brahma - Vaniquotes]]
[[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 2</h3>
</div>
<div class="quote">
<div class="quote_heading">
The Personality of Godhead, after hearing the elephant's plea, felt that the elephant needed His immediate help, for he was in great distress. Thus at once the Lord appeared there on the wings of the king of birds, Garuḍa, fully equipped with His weapon, the wheel [cakra]. With the wheel He cut to pieces the mouth of the crocodile to save the elephant, and He delivered the elephant by lifting him by his trunk.
</div>

<div class="quote_link">
[[Vanisource:SB 2.7.16|SB 2.7.16, Translation and Purport]]
</div>
<div class="quote_translation">
The Personality of Godhead, after hearing the elephant's plea, felt that the elephant needed His immediate help, for he was in great distress. Thus at once the Lord appeared there on the wings of the king of birds, Garuḍa, fully equipped with His weapon, the wheel [cakra]. With the wheel He cut to pieces the mouth of the crocodile to save the elephant, and He delivered the elephant by lifting him by his trunk.
</div>
<div class="text">
The Lord resides in His Vaikuṇṭha planet. No one can estimate how far away this planet is situated. It is said, however, that anyone trying to reach that planet by airships or by mindships, traveling for millions of years, will find it still unknown. Modern scientists have invented airships which are material, and the yogīs make a still finer material attempt to travel by mindships. The yogīs can reach any distant place very quickly with the help of mindships. But neither the airship nor the mindship has access to the kingdom of God in the Vaikuṇṭhaloka, situated far beyond the material sky. Since this is the situation, how was it possible for the prayers of the elephant to be heard from such an unlimitedly distant place, and how could the Lord at once appear on the spot? These things cannot be calculated by human imagination. All this was possible by the unlimited power of the Lord, and therefore the Lord is described here as aprameya, for not even the best human brain can estimate His powers and potencies by mathematical calculation. The Lord can hear from such a distant place, He can eat from there, and He can appear simultaneously in all places at a moment's notice. Such is the omnipotency of the Lord.
</div>
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To think of the Lord as a whole may sometimes be impersonal; therefore, it is recommended here (in SB 3.28.20) that one first think of His lotus feet, then His ankles, then the thighs, then the waist, then the chest, then the neck, then the face and so on

2023-11-30T10:19:06Z

BhavesvariRadhika:

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{{terms|"To think of the Lord as a whole may sometimes be impersonal; therefore, it is recommended here that one first think of His lotus feet, then His ankles, then the thighs, then the waist, then the chest, then the neck, then the face and so on"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 28 Purports - Kapila's Instructions on the Execution of Devotional Service]]
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</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
In order to convince the yogī that the Absolute Truth, or Supreme Personality of Godhead, is never impersonal at any time, the following verses prescribe observing the Lord in His personal form, limb after limb. To think of the Lord as a whole may sometimes be impersonal; therefore, it is recommended here that one first think of His lotus feet, then His ankles, then the thighs, then the waist, then the chest, then the neck, then the face and so on. One should begin from the lotus feet and gradually rise to the upper limbs of the transcendental body of the Lord.
</div>

<div class="quote_link">
[[Vanisource:SB 3.28.20|SB 3.28.20, Translation and Purport]]
</div>
<div class="quote_translation">
In fixing his mind on the eternal form of the Lord, the yogī should not take a collective view of all His limbs, but should fix the mind on each individual limb of the Lord.
</div>
<div class="text">
The word muni is very significant. Muni means one who is very expert in mental speculation or in thinking, feeling and willing. He is not mentioned here as a devotee or yogī. Those who try to meditate on the form of the Lord are called munis, or less intelligent, whereas those who render actual service to the Lord are called bhakti-yogīs. The thought process described below is for the education of the muni. In order to convince the yogī that the Absolute Truth, or Supreme Personality of Godhead, is never impersonal at any time, the following verses prescribe observing the Lord in His personal form, limb after limb. To think of the Lord as a whole may sometimes be impersonal; therefore, it is recommended here that one first think of His lotus feet, then His ankles, then the thighs, then the waist, then the chest, then the neck, then the face and so on. One should begin from the lotus feet and gradually rise to the upper limbs of the transcendental body of the Lord.
</div>
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Bhrgu Muni tested the tolerance of the Lord by purposely kicking His chest

2023-11-30T09:53:17Z

BhavesvariRadhika:

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_2" text="SB Canto 2"><h3>SB Canto 2</h3></div>

<div class="quote" book="SB" link="SB 2.7.7" link_text="SB 2.7.7, Translation and Purport">
<div class="heading">Bhṛgu Muni tested the tolerance of the Lord by purposely kicking His chest, but instead of being angry at Bhṛgu Muni the Lord begged his pardon.</div>

<div class="text">'''[[Vanisource:SB 2.7.7|SB 2.7.7, Translation and Purport]]: Great stalwarts like Lord Śiva can, by their wrathful glances, overcome lust and vanquish him, yet they cannot be free from the overwhelming effects of their own wrath. Such wrath can never enter into the heart of Him [the Lord], who is above all this. So how can lust take shelter in His mind?'''

When Lord Śiva was engaged in severely austere meditation, Cupid, the demigod of lust, threw his arrow of sex desire. Lord Śiva, thus being angry at him, glanced at Cupid in great wrath, and at once the body of Cupid was annihilated. Although Lord Śiva was so powerful, he was unable to get free from the effects of such wrath. But in the behavior of Lord Viṣṇu there is no incident of such wrath at any time. On the contrary, Bhṛgu Muni tested the tolerance of the Lord by purposely kicking His chest, but instead of being angry at Bhṛgu Muni the Lord begged his pardon, saying that Bhṛgu Muni's leg might have been badly hurt because His chest is too hard. The Lord has the sign of the foot of bhṛgupāda as the mark of tolerance. The Lord, therefore, is never affected by any kind of wrath, so how can there be any place for lust, which is less strong than wrath? When lust or desire is not fulfilled, there is the appearance of wrath, but in the absence of wrath how can there be any place for lust? The Lord is known as āpta-kāma, or one who can fulfill His desires by Himself. He does not require anyone's help to satisfy His desires. The Lord is unlimited, and therefore His desires are also unlimited. All living entities but the Lord are limited in every respect; how then can the limited satisfy the desires of the unlimited? The conclusion is that the Absolute Personality of Godhead has neither lust nor anger, and even if there is sometimes a show of lust and anger by the Absolute, it should be considered an absolute benediction.</div>
</div>

<div class="section" id="Other_Books_by_Srila_Prabhupada" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2></div>

<div class="sub_section" id="Krsna,_The_Supreme_Personality_of_Godhead" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3></div>

<div class="quote" book="OB" link="KB 89" link_text="Krsna Book 89">
<div class="heading">Bhṛgu Muni committed the greatest offense by kicking the chest of the Lord with his foot in the presence of the goddess of fortune.</div>

<div class="text">'''[[Vanisource:KB 89|Krsna Book 89]]:''' Long, long ago, there was an assembly of great sages on the bank of the river Sarasvatī who performed a great sacrifice of the name Satra. In such assemblies, the great sages present usually discuss Vedic subject matters and philosophical topics, and in this particular meeting the following question was raised: The three predominating deities of this material world, namely, Lord Brahmā, Lord Viṣṇu and Lord Śiva, are directing all the affairs of this cosmos, but who among them is the Supreme? After much discussion on this question, the great sage named Bhṛgu, the son of Lord Brahmā, was deputed to test all three predominating deities and report to the assembly as to who is the greatest.

Being thus deputed, the great sage Bhṛgu Muni first of all went to his father’s residence in Brahmaloka. The three deities are the controllers of the three material qualities, namely the qualities of goodness, passion and ignorance. The plan decided upon by the sages was for Bhṛgu to test which one of the predominating deities possesses the quality of goodness in full. Therefore, when Bhṛgu Muni reached his father, Lord Brahmā, because Bhṛgu wanted to test whether Brahmā had the quality of goodness, he purposely did not offer his respects to his father, either by offering obeisances or by offering prayers. It is the duty of a son or a disciple to offer respects and recite suitable prayers when he approaches his father or spiritual master. But Bhṛgu Muni purposely failed to offer respects, just to see Lord Brahmā’s reaction to this negligence. Lord Brahmā was very angry at his son’s impudence, and he showed signs which definitely proved this to be so. He was even prepared to condemn Bhṛgu by cursing him, but because Bhṛgu was his son, Lord Brahmā controlled his anger with his great intelligence. This means that although the quality of passion was prominent in Lord Brahmā, he had the power to control it. Lord Brahmā’s anger and his controlling his anger are likened to fire and water. Water is produced from fire at the beginning of creation, but fire can be extinguished with water. Similarly, although Lord Brahmā was very angry due to his quality of passion, he could still control his passion because Bhṛgu Muni was his son.

After testing Lord Brahmā, Bhṛgu Muni went directly to the Mount Kailāsa, where Lord Śiva resides. Bhṛgu Muni happened to be Lord Śiva’s brother. Therefore, as soon as Bhṛgu Muni approached, Lord Śiva was very glad and personally rose to embrace him. But when Lord Śiva approached, Bhṛgu Muni refused to embrace him. “My dear brother,” he said, “you are always very impure. Because you smear your body with ashes, you are not very clean. Please do not touch me.” When Bhṛgu Muni refused to embrace his brother, saying that Lord Śiva was impure, the latter became very angry with him. It is said that an offense can be committed either with the body, with the mind or by speech. Bhṛgu Muni’s first offense, committed toward Lord Brahmā, was an offense with the mind. His second offense, committed toward Lord Śiva by insulting him, criticizing him for unclean habits, was an offense by speech. Because the quality of ignorance is prominent in Lord Śiva, when he heard Bhṛgu’s insult his eyes immediately became red with anger. With uncontrollable rage, he took up his trident and prepared to kill Bhṛgu Muni. At that time Lord Śiva’s wife, Pārvatī, was present. Her personality, like Lord Śiva’s, is a mixture of the three qualities, and therefore she is called Triguṇamayī. In this case, she saved the situation by evoking Lord Śiva’s quality of goodness. She fell down at the feet of her husband, and with her sweet words she talked him out of killing Bhṛgu Muni.

After being saved from the anger of Lord Śiva, Bhṛgu Muni went directly to the planet Śvetadvīpa, where Lord Viṣṇu was lying on a bed of flowers in the company of His wife, the goddess of fortune, who was engaged in massaging His lotus feet. There Bhṛgu Muni purposely committed the greatest sin by offending Lord Viṣṇu by his bodily activities. The first offense committed by Bhṛgu Muni was mental, the second offense was vocal, and the third offense was corporal. These different offenses are progressively greater in degree. An offense committed within the mind is a positive offense, the same offense committed verbally is comparatively more grave, and when committed by bodily action it is superlative in offensiveness. So Bhṛgu Muni committed the greatest offense by kicking the chest of the Lord with his foot in the presence of the goddess of fortune. Of course, Lord Viṣṇu is all-merciful. He did not become angry at the activities of Bhṛgu Muni, for Bhṛgu Muni was a great brāhmaṇa. A brāhmaṇa is to be excused even if he sometimes commits an offense, and Lord Viṣṇu set the example. Yet it is said that from the time of this incident the goddess of fortune, Lakṣmī, has not been very favorably disposed toward the brāhmaṇas, and therefore, because the goddess of fortune withholds her benedictions from them, the brāhmaṇas are generally very poor. Bhṛgu Muni’s kicking the chest of Lord Viṣṇu with his foot was certainly a great offense, but Lord Viṣṇu is so great that He did not care. The so-called brāhmaṇas of the Kali-yuga are sometimes very proud that a great brāhmaṇa like Bhṛgu Muni could touch the chest of Lord Viṣṇu with his foot. But in fact when Bhṛgu Muni kicked the chest of Lord Viṣṇu it was the greatest offense, although Lord Viṣṇu, being greatly magnanimous, did not take it very seriously.

Instead of being angry or cursing Bhṛgu Muni, Lord Viṣṇu immediately got up from His bed along with His wife, the goddess of fortune, and offered respectful obeisances to the brāhmaṇa. He addressed Bhṛgu Muni as follows: “My dear brāhmaṇa, it is My greatest fortune that you have come here. Please, therefore, sit down on this cushion for a few minutes. My dear brāhmaṇa, I am very sorry that when you first entered My home I could not receive you properly. It was a great offense on My part, and I beg you to pardon Me. You are so pure and great that the water which washes your feet can purify even the places of pilgrimage. Therefore, I request you to purify the Vaikuṇṭha planet where I live with My associates. My dear father, O great sage, I know that your feet are very soft, like a lotus flower, and that My chest is as hard as a thunderbolt. I am therefore afraid that you may have felt some pain by kicking My chest. Let Me touch your feet to relieve the pain you have suffered.” Lord Viṣṇu then began to massage the feet of Bhṛgu Muni.

The Lord continued to address Bhṛgu Muni. “My dear lord,” He said, “My chest has now become sanctified because of the touch of your feet, and I am now assured that the goddess of fortune, Lakṣmī, will be very glad to live there perpetually.” Another name for Lakṣmī is Cañcalā, indicating that she does not stay in one place for a long time. Therefore, we see that a rich man’s family sometimes becomes poor after a few generations, and sometimes we see that a poor man’s family becomes very rich. Lakṣmī, the goddess of fortune, is Cañcalā in this material world, whereas in the Vaikuṇṭha planets she eternally lives at the lotus feet of the Lord. Because Lakṣmī is famous as Cañcalā, Lord Nārāyaṇa indicated that she might not have been living perpetually by His chest, but because His chest had been touched by the feet of Bhṛgu Muni, it was now sanctified, and there was no chance that the goddess of fortune would leave. Bhṛgu Muni, however, could understand his position and that of the Lord, and he was struck with wonder at the behavior of the Supreme Personality of Godhead. Because of his gratitude, his voice choked up, and he was unable to reply to the words of the Lord. Tears glided from his eyes, and he could not say anything. He simply stood silently before the Lord.

After testing Lord Brahmā, Lord Śiva and Lord Viṣṇu, Bhṛgu Muni returned to the assembly of great sages on the bank of the river Sarasvatī and described his experience. After hearing him with great attention, the sages concluded that of all the predominating deities, Lord Viṣṇu is certainly the greatest.</div>
</div>

<div class="section" id="Lectures" text="Lectures"><h2>Lectures</h2></div>

<div class="sub_section" id="Srimad-Bhagavatam_Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3></div>

<div class="quote" book="Lec" link="Lecture on SB 6.3.12-15 -- Gorakhpur, February 9, 1971" link_text="Lecture on SB 6.3.12-15 -- Gorakhpur, February 9, 1971">
<div class="heading">Bhṛgu Muni was deputed to test and he purposefully kicked on the chest of Viṣṇu.</div>

<div class="text">'''[[Vanisource:Lecture on SB 6.3.12-15 -- Gorakhpur, February 9, 1971|Lecture on SB 6.3.12-15 -- Gorakhpur, February 9, 1971]]:''' Just like Bhṛgu Muni. There was meeting, "Who is the greatest, the three deities, Brahmā, Viṣṇu, Maheśvara?" So Bhṛgu Muni was deputed to test. And he purposefully kicked on the chest of Viṣṇu. So the so-called brāhmaṇas, they take pride: "Oh, our community man was able to kick." Even in Tulasī Dāsa's Rāmāyaṇa that is very... But no brāhmaṇas should discuss. The kicking on the chest of Viṣṇu, that was a different matter. But the so-called brāhmaṇas are very much proud that "We are so great that we can kick on the chest of Viṣṇu." They described this incident very proudly, nonsensically. Bhṛgv-ādayaḥ. Bhṛgu is considered to be great ṛṣi. But Yamarāja says—he is mahājana, he is authority—that "They are also contaminated." That Bhṛgu dared to kick on the chest of Viṣṇu, being contaminated by the brahminical... "I am so great. I can do that." So when such great personalities like Bhṛgu Muni, Parāśara Muni, er, I mean to say, Vasiṣṭha, and Ātreya, they are so much contaminated, what to speak of others? How they will understand the Supreme Personality of Godhead by mental speculation? They will conclude naturally, "Imperson." That's all. It is not possible for them. Only the devotees, they can understand what is the actual identification of the Absolute Truth. Yasyehitaṁ na viduḥ spṛṣṭa-māyāḥ sattva-pradhānā api kiṁ tato 'nye. What others can do it.</div>
</div>
</div>

Category:Visnu's Chest

2023-11-30T09:46:35Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Chest Category:Visnu - Umbrella Category Category: All Categories - Vaniquotes"

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A golden streak on His (Visnu's) chest, the famous Kaustubha gem suspended from His neck, He stood in the air with His lotus feet placed on the shoulders of Garuda

2023-11-30T09:44:28Z

BhavesvariRadhika:

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[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB32111_0" class="quote" parent="SB_Canto_3" book="SB" index="827" link="SB 3.21.11" link_text="SB 3.21.11">
<div class="heading">A golden streak on His chest, the famous Kaustubha gem suspended from His neck, He stood in the air with His lotus feet placed on the shoulders of Garuḍa.
</div>
<span class="link">[[Vanisource:SB 3.21.11|SB 3.21.11, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">A golden streak on His chest, the famous Kaustubha gem suspended from His neck, He stood in the air with His lotus feet placed on the shoulders of Garuḍa.</p>
</div>
<div class="purport text"><p>The descriptions in verses 9-11 of the Lord in His transcendental, eternal form are understood to be descriptions from the authoritative Vedic version. These descriptions are certainly not the imagination of Kardama Muni. The decorations of the Lord are beyond material conception, as admitted even by impersonalists like Śaṅkarācārya: Nārāyaṇa, the Supreme Personality of Godhead, has nothing to do with the material creation. The varieties of the transcendental Lord—His body, His form, His dress, His instruction, His words—are not manufactured by the material energy, but are all confirmed in the Vedic literature. By performance of yoga Kardama Muni actually saw the Supreme Lord as He is. There was no point in seeing an imagined form of God after practicing yoga for ten thousand years. The perfection of yoga, therefore, does not terminate in voidness or impersonalism; on the contrary, the perfection of yoga is attained when one actually sees the Personality of Godhead in His eternal form. The process of Kṛṣṇa consciousness is to deliver the form of Kṛṣṇa directly. The form of Kṛṣṇa is described in the authoritative Vedic literature Brahma-saṁhitā: His abode is made of cintāmaṇi stone, and the Lord plays there as a cowherd boy and is served by many thousands of gopīs. These descriptions are authoritative, and a Kṛṣṇa conscious person takes them directly, acts on them, preaches them and practices devotional service as enjoined in the authoritative scriptures.</p>
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Category:Visnu and Garuda

2023-11-29T06:40:49Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Garuda Category:Visnu - Umbrella Category Category:All Categories - Vaniquotes"

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Category:Visnu's Beauty

2023-11-29T06:40:17Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Beauty Category:Visnu - Umbrella Category Category:All Categories - Vaniquotes"

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He (Visnu) is also very beautiful in His eternal position, riding upon the shoulder of Garuda

2023-11-29T06:38:33Z

BhavesvariRadhika:

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[[Category:The Nectar of Devotion Chapter 36 - Transcendental Affection (Servitude)]]
[[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">
In the Lalita-mādhava by Rūpa Gosvāmī there is the following statement by Dāruka, one of the servants of Kṛṣṇa: "Certainly Lord Viṣṇu is very beautiful with His necklace of kaustubha jewels, His four hands holding conchshell, disc, club and lotus flower and His dazzlingly beautiful jewelry. He is also very beautiful in His eternal position, riding upon the shoulder of Garuḍa. But now the same Lord Viṣṇu is present as the enemy of Kaṁsa, and by His personal feature I am completely forgetting the opulence of Vaikuṇṭha.
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<div class="quote_link">
[[Vanisource:NOD 36 (1970)|Nectar of Devotion, 36]]
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<div class="text">
Devotees engaged in servitude are attached to Kṛṣṇa in the affection of reverence. Some of the inhabitants of Gokula (Vṛndāvana as exhibited on earth) are attached to Kṛṣṇa on this platform of affection in reverence. The inhabitants of Vṛndāvana used to say, "Kṛṣṇa is always manifest before us with a complexion like a blackish cloud. He holds His wonderful flute in His lotus hands. He is dressed in yellow silks and bedecked with a peacock feather on His head. When Kṛṣṇa walks near Govardhan Hill with these personal features, all the inhabitants of the heavenly planets, as well as the inhabitants of this earth, feel transcendental bliss and consider themselves the eternal servants of the Lord." Sometimes the devotee becomes filled with the same awe and reverence by seeing a picture of Viṣṇu, who is dressed like Kṛṣṇa and who has a similar complexion. The only difference is that Viṣṇu has four hands, in which He holds the conchshell, the disc, the club and the lotus flower. Lord Viṣṇu is always decorated with many valuable jewels, such as the candrakānta stone and the sūryakānta stone.

In the Lalita-mādhava by Rūpa Gosvāmī there is the following statement by Dāruka, one of the servants of Kṛṣṇa: "Certainly Lord Viṣṇu is very beautiful with His necklace of kaustubha jewels, His four hands holding conchshell, disc, club and lotus flower and His dazzlingly beautiful jewelry. He is also very beautiful in His eternal position, riding upon the shoulder of Garuḍa. But now the same Lord Viṣṇu is present as the enemy of Kaṁsa, and by His personal feature I am completely forgetting the opulence of Vaikuṇṭha."

Another devotee once said, "This Supreme Personality of Godhead from whose bodily pores come millions of universes, permanently rising, who is the ocean of mercy, who is the owner of inconceivable energies, who is always equipped with all perfections, who is the origin of all incarnations, who is the attraction for all liberated persons—this very Supreme Personality of Godhead is the supreme controller, the supremely worshipable, all-cognizant, fully determined, fully opulent, the emblem of forgiveness, the protector of surrendered souls, munificent, true to His promise, expert, all-auspicious, powerful, religious, a strict follower of the scripture, the friend of the devotees, magnanimous, influential, grateful, reputable, respectable, full of all strength and submissive to pure love. Surely He is the only shelter of devotees who are attracted to Him by the affection of servitorship."

The devotees of the Lord in servitude are divided into four classes: appointed servants (such as Lord Brahmā and Lord Śiva, who are appointed to control over the material modes of passion and ignorance), devotees in servitude who are protected by the Lord, devotees who are always associates, and devotees who are simply following in the footsteps of the Lord.
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Category:Visnu's Smile

2023-11-28T05:50:22Z

BhavesvariRadhika:

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Category:Visnu's Smiling

2023-11-28T05:50:07Z

BhavesvariRadhika:

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Devahuti was expert in accepting the real substance; she contemplated the form of Visnu in detail as advised by her smiling son, Kapiladeva

2023-11-28T05:46:19Z

BhavesvariRadhika:

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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 33 Purports - Activities of Kapila]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 3</h3>
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<div class="quote">
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Devahūti was expert in accepting the real substance; she contemplated the form of Viṣṇu in detail as advised by her smiling son, Kapiladeva. At the same time, she was thinking of Kapiladeva, who is the Supreme Personality of Godhead, and therefore she completely perfected her austerities, penances and transcendental realization.
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<div class="quote_link">
[[Vanisource:SB 3.33.26|SB 3.33.26, Translation and Purport]]
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<div class="quote_translation">
Her mind became completely engaged in the Supreme Lord, and she automatically realized the knowledge of the impersonal Brahman. As a Brahman-realized soul, she was freed from the designations of the materialistic concept of life. Thus all material pangs disappeared, and she attained transcendental bliss.
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<div class="text">
<div class="purport">

The previous verse states that Devahūti was already conversant with the Absolute Truth. It may be questioned why she was meditating. The explanation is that when one theoretically discusses the Absolute Truth, he becomes situated in the impersonal concept of the Absolute Truth. Similarly, when one seriously discusses the subject matter of the form, qualities, pastimes and entourage of the Supreme Personality of Godhead, he becomes situated in meditation on Him. If one has complete knowledge of the Supreme Lord, then knowledge of the impersonal Brahman is automatically realized. The Absolute Truth is realized by the knower according to three different angles of vision, namely impersonal Brahman, localized Supersoul and ultimately the Supreme Personality of Godhead. If one is situated, therefore, in knowledge of the Supreme Person, this implies that one is already situated in the concept of the Supersoul and impersonal Brahman.

In Bhagavad-gītā it is said, brahma-bhūtaḥ prasannātmā ([[Vanisource:BG 18.54 (1972)|BG 18.54]]). This means that unless one is freed from the material entanglement and situated in Brahman, there is no question of entering into the understanding of devotional service or engaging in Kṛṣṇa consciousness. One who is engaged in devotional service to Kṛṣṇa is understood to be already realized in the Brahman concept of life because transcendental knowledge of the Supreme Personality of Godhead includes knowledge of Brahman. This is confirmed in Bhagavad-gītā. Brahmaṇo hi pratiṣṭhāham ([[Vanisource:BG 14.27 (1972)|BG 14.27]]): the concept of the Personality of Godhead does not depend on Brahman. The Viṣṇu Purāṇa also confirms that one who has taken shelter of the all-auspicious Supreme Lord is already situated in the understanding of Brahman. In other words, one who is a Vaiṣṇava is already a brāhmaṇa.

Another significant point of this verse is that one has to observe the prescribed rules and regulations. As confirmed in Bhagavad-gītā, yuktāhāra-vihārasya. When one engages in devotional service in Kṛṣṇa consciousness, he still has to eat, sleep, defend and mate because these are necessities of the body. But he performs such activities in a regulated way. He has to eat kṛṣṇa-prasāda. He has to sleep according to regulated principles. The principle is to reduce the duration of sleep and to reduce eating, taking only what is needed to keep the body fit. In short, the goal is spiritual advancement, not sense gratification. Similarly, sex life must be reduced. Sex life is meant only for begetting Kṛṣṇa conscious children. Otherwise, there is no necessity for sex life. Nothing is prohibited, but everything is made yukta, regulated, with the higher purpose always in mind. By following all these rules and regulations of living, one becomes purified, and all misconceptions due to ignorance become nil. It is specifically mentioned here that the causes of material entanglement are completely vanquished.

The Sanskrit statement anartha-nivṛtti indicates that this body is unwanted. We are spirit soul, and there was never any need of this material body. But because we wanted to enjoy the material body, we have this body, through the material energy, under the direction of the Supreme Personality of Godhead. As soon as we are reestablished in our original position of servitorship to the Supreme Lord, we begin to forget the necessities of the body, and at last we forget the body.

Sometimes in a dream we get a particular type of body with which to work in the dream. I may dream that I am flying in the sky or that I have gone into the forest or some unknown place. But as soon as I am awake I forget all these bodies. Similarly, when one is Kṛṣṇa conscious, fully devoted, he forgets all his changes of body. We are always changing bodies, beginning at birth from the womb of our mother. But when we are awakened to Kṛṣṇa consciousness, we forget all these bodies. The bodily necessities become secondary, for the primary necessity is the engagement of the soul in real, spiritual life. The activities of devotional service in full Kṛṣṇa consciousness are the cause of our being situated in transcendence. The words bhagavaty ātma-saṁśraye denote the Personality of Godhead as the Supreme Soul, or the soul of everyone. In Bhagavad-gītā Kṛṣṇa says, bījaṁ māṁ sarva-bhūtānām: ([[Vanisource:BG 7.10 (1972)|BG 7.10]]) "I am the seed of all entities." By taking shelter of the Supreme Being by the process of devotional service, one becomes fully situated in the concept of the Personality of Godhead. As described by Kapila, mad-guṇa-śruti-mātreṇa: one who is fully Kṛṣṇa conscious, situated in the Personality of Godhead, is immediately saturated with love of God as soon as he hears about the transcendental qualities of the Lord.

Devahūti was fully instructed by her son, Kapiladeva, on how to concentrate her mind on the Viṣṇu form in full detail. Following the instructions of her son in the matter of devotional service, she contemplated the form of the Lord within herself with great devotional love. That is the perfection of Brahman realization or the mystic yoga system or devotional service. At the ultimate issue, when one is fully absorbed in thought of the Supreme Lord and meditates on Him constantly, that is the highest perfection. Bhagavad-gītā confirms that one who is always absorbed in such a way is to be considered the topmost yogī.

The real purpose of all processes of transcendental realization—jñāna-yoga, dhyāna-yoga or bhakti-yoga—is to arrive at the point of devotional service. If one endeavors simply to achieve knowledge of the Absolute Truth or the Supersoul but has no devotional service, he labors without gaining the real result. This is compared to beating the husks of wheat after the grains have already been removed. Unless one understands the Supreme Personality of Godhead to be the ultimate goal, it is valueless simply to speculate or perform mystic yoga practice. In the aṣṭāṅga-yoga system, the seventh stage of perfection is dhyāna. This dhyāna is the third stage in devotional service. There are nine stages of devotional service. The first is hearing, and then comes chanting and then contemplating. By executing devotional service, therefore, one automatically becomes an expert jñānī and an expert yogī. In other words, jñāna and yoga are different preliminary stages of devotional service.

Devahūti was expert in accepting the real substance; she contemplated the form of Viṣṇu in detail as advised by her smiling son, Kapiladeva. At the same time, she was thinking of Kapiladeva, who is the Supreme Personality of Godhead, and therefore she completely perfected her austerities, penances and transcendental realization.

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Since the deities (Visnu, Brahma and Siva) were smiling, he (Atri Muni) could understand that they were pleased with him. Their glaring bodily effulgence was intolerable to his eyes, so he closed them for the time being

2023-11-28T05:38:21Z

BhavesvariRadhika:

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{{terms|"Since the deities were smiling, he could understand that they were pleased with him. Their glaring bodily effulgence was intolerable to his eyes, so he closed them for the time being"}}
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
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<div class="heading">Since the deities were smiling, he could understand that they were pleased with him. Their glaring bodily effulgence was intolerable to his eyes, so he closed them for the time being.
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<span class="link">[[Vanisource:SB 4.1.25|SB 4.1.25, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Atri Muni was greatly pleased to see that the three devas were gracious towards him. His eyes were dazzled by the effulgence of their bodies, and therefore he closed his eyes for the time being.</p>
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<div class="purport text"><p>Since the deities were smiling, he could understand that they were pleased with him. Their glaring bodily effulgence was intolerable to his eyes, so he closed them for the time being.</p>
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Category:Visnu's Smiling

2023-11-28T05:34:23Z

BhavesvariRadhika: Created page with "Category:Visnu Category:Smiling Category:Visnu - Umbrella Category Category:All Categories - Vaniquotes"

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