Vaniquotes - User contributions [en]

Sukadeva Gosvami continued: Upon Lord Siva's drinking the poison, both the demigods and the demons, being very pleased, began to churn the ocean with renewed vigor. As a result of this, there appeared a cow known as surabhi

2025-01-19T16:02:39Z

DharmendraP:

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{{terms|"Śukadeva Gosvāmī continued: Upon Lord Śiva's drinking the poison, both the demigods and the demons, being very pleased, began to churn the ocean with renewed vigor. As a result of this, there appeared a cow known as surabhi"}}
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[[Category:Sukadeva Gosvami Says]]
[[Category:Drinking Poison]]
[[Category:Both]]
[[Category:Demigods]]
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[[Category:Churning the Ocean of Milk]]
[[Category:With]]
[[Category:Renewed]]
[[Category:Vigor]]
[[Category:As a Result]]
[[Category:Appear]]
[[Category:Cow]]
[[Category:Known As]]
[[Category:Surabhi]]
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 08 Chapter 08 - The Churning of the Milk Ocean]]
[[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>
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<div class="quote">
<div class="quote_heading">
Śukadeva Gosvāmī continued: Upon Lord Śiva's drinking the poison, both the demigods and the demons, being very pleased, began to churn the ocean with renewed vigor. As a result of this, there appeared a cow known as surabhi.
</div>

<div class="quote_link">
[[Vanisource:SB 8.8.1|SB 8.8.1, Translation and Purport]]
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<div class="quote_translation">
Śukadeva Gosvāmī continued: Upon Lord Śiva's drinking the poison, both the demigods and the demons, being very pleased, began to churn the ocean with renewed vigor. As a result of this, there appeared a cow known as surabhi.
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<div class="text">
<div class="purport">

The surabhi cow is described as havirdhānī, the source of butter. Butter, when clarified by melting, produces ghee, or clarified butter, which is inevitably necessary for performing great ritualistic sacrifices. As stated in Bhagavad-gītā ([[Vanisource:BG 18.5 (1972)|BG 18.5]]), yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat: sacrifice, charity and austerity are essential to keep human society perfect in peace and prosperity. Yajña, the performance of sacrifice, is essential; to perform yajña, clarified butter is absolutely necessary; and to get clarified butter, milk is necessary. Milk is produced when there are sufficient cows. Therefore in Bhagavad-gītā ([[Vanisource:BG 18.44 (1972)|BG 18.44]]), cow protection is recommended (kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva jam).

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Since I am in the renounced order, it is as dangerous for Me to meet a king as to meet a woman. To meet either would be just like drinking poison

2025-01-19T16:01:49Z

DharmendraP:

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<div id="facts">
{{terms|"Since I am in the renounced order, it is as dangerous for Me to meet a king as to meet a woman. To meet either would be just like drinking poison"}}
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[[Category:Since]]
[[Category:Caitanya's Acceptance of Sannyasa, the Renounced Order of Life]]
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[[Category:Caitanya's Meetings]]
[[Category:King]]
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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 11 - The Beda-kirtana Pastimes of Sri Caitanya Mahaprabhu]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Madhya-lila</h3>
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<div class="quote">
<div class="quote_heading">
“Since I am in the renounced order, it is as dangerous for Me to meet a king as to meet a woman. To meet either would be just like drinking poison.”
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 11.7|CC Madhya 11.7, Translation]]
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<div class="quote_translation">
“Since I am in the renounced order, it is as dangerous for Me to meet a king as to meet a woman. To meet either would be just like drinking poison.”
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Scorpions, cobras, poisonous drugs and other animals whose bites are poisonous took the opportunity to drink whatever little poison had fallen and scattered from Lord Siva's hand while he was drinking

2025-01-19T16:00:50Z

DharmendraP:

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<div id="facts">
{{terms|"Scorpions, cobras, poisonous drugs and other animals whose bites are poisonous took the opportunity to drink whatever little poison had fallen and scattered from Lord Siva's hand while he was drinking"}}
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[[Category:Scorpion]]
[[Category:Cobra]]
[[Category:Poison]]
[[Category:Drugs]]
[[Category:Other]]
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[[Category:Whose]]
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[[Category:Take]]
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[[Category:Drinking Poison]]
[[Category:Hand]]
[[Category:While (Period of Time)]]
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 08 Chapter 07 - Lord Siva Saves the Universe by Drinking Poison]]
[[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">
Scorpions, cobras, poisonous drugs and other animals whose bites are poisonous took the opportunity to drink whatever little poison had fallen and scattered from Lord Siva's hand while he was drinking.
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<div class="quote_link">
[[Vanisource:SB 8.7.46|SB 8.7.46, Translation and Purport]]
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<div class="quote_translation">
Scorpions, cobras, poisonous drugs and other animals whose bites are poisonous took the opportunity to drink whatever little poison had fallen and scattered from Lord Siva's hand while he was drinking.
</div>
<div class="text">
<div class="purport">

Mosquitoes, jackals, dogs and other varieties of dandaśūka, or animals whose bites are poisonous, drank the poison of the samudra-manthana, the churned ocean, since it was available after it fell from the palms of Lord Śiva.

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Persons who are not pure devotees, must have an impure heart full with dirty things of mundane affairs, will not only try to defend Rasaleela by interpretations or decry the dealings but also shall be ruined as by drinking poison a man goes to hell

2025-01-19T15:59:41Z

DharmendraP:

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{{terms|"Persons who are not pure devotees and must have therefore an impure heart full with dirty things of mundane affairs will not only try to defend Rasaleela" | "by interpretations or decry the dealings but also shall be ruined as by drinking poison a man goes to hell"}}
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[[Category:Persons]]
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[[Category:Dirty Things]]
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[[Category:Rasa-lila]]
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[[Category:Dealings]]
[[Category:Shall Be]]
[[Category:Ruination]]
[[Category:Drinking Poison]]
[[Category:Men]]
[[Category:Go To Hell]]
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<div id="section">
<h2>Correspondence</h2>
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<div id="sub_section">
<h3>1947 to 1965 Correspondence</h3>
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<div class="quote">
<div class="quote_heading">
There is nothing immorality in the transcendental activities of the lord neither it requires to be defended by any immoral man because simply by remembering the holy name of Krishna or by serving His lotus feet one can at once become a liberated person. (Bhag. 10/33/34) Besides that the result of reading or hearing the Rasaleela in the devotional mood is stated (Bhag. 30/33/39) to become culminated in complete disappearance of the devotee's lust disease in the heart. Persons who are not pure devotees and must have therefore an impure heart full with dirty things of mundane affairs will not only try to defend Rasaleela[handwritten] by interpretations or decry the dealings but also shall be ruined as by drinking poison a man goes to hell.
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<div class="quote_link">
[[Vanisource:580805 - Letter to Ratanshi Morarji Khatau written from Bombay|580805 - Letter to Ratanshi Morarji Khatau written from Bombay]]
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<div class="text">
I beg to inform you that I am in reciept of your invitation letter in the matter of observing Bhagawat week through the secretary of Bombay spiritual centre. As I know what sort of Bhagavata week can be observed by the Mayavadins for misleading the innocent public and therefore I not only restrained myself from attending the function but also I advised many others not to attend for the very reason that the recitation of holy Bhagawat is being performed by men who have no access in this great scripture in which only the liberated persons, who are freed from all pretentious religiosities, can take part. The Mayavadins specially have no right to discuss Srimad Bhagawat Puranam for the only reason that they are aspiring after liberation (Moksha Vanohha). And Sripada Shankaracarya because He was the incarnation of Shankara, very carefully avoided to make any commentation on the holy Bhagwatam. Sripada Shankaracarya preached His Mayavada philosophy for bewildering the atheist class of men in order to confound them to become more and more atheist and thus suffer perpetually within the threefold miserable conditions of the material nature. But because He was great devotee at heart He dared not to commit sacrilege by unauthorized commentation on the Bhagwatam for He knew it well that a person who aspires after Mukti or merge one's identity in the impersonal feature of the Supreme Personality of Godhead, is debarred from the benefit of Srimad Bhagwatam. If you read Srimad Bhagwatam from the beginning (which is absolutely necessary for a serious student) you will find what is spoken there in the 2nd sloka of the 1st chapter of the 1st Canto. It is clearly stated there that mundane religiosities, economic development, sense gratification and ultimately a frustrated man's desire to merge in the impersonal feature of Godhead and all similar other things are completely thrown away from the transcendental literature of Srimad-Bhagwatam. Sripada Sridhara Swami the most authorized commentator on the Bhagwatam has said that by the prefix of "PRA" in the sloka the desire of liberation (Moksa Vanohha) is also stopped herewith. A person who is not a pure Vaisnava cannot understand Srimad Bhagwatam. A mayavadi may pretend to become a [so-called Vaisnava but because he cherishes at heart to merge into the Supreme, he is unable to develop the devotional cult which is a necessary qualification for understanding Srimad Bhagwatam. And to qualify the Mayavadis and other common men who indulge in the mental speculative transactions, Srimad Bhagwatam gives them instructions from the 1st to the 9th canto about the transcendental nature of the Supreme Personality of Godhead. Unfortunately the cheap and unscrupulous professional readers of the Bhagwata or the Mayavadi misleaders in the garb of a renouncer indulge in the highest topic of Srimad Bhagwatam described in the Rasa Panca Adhya. A person who is compact in mundane thought of material enjoyment will certainly be indulging in playing with poison if anyone, devoid of transcendental realization playfully deals with the transcendental pastimes of Lord Sri Krishna. Some friends who attended your Bhagwata week have told me how the pastimes of Lord Krishna was][text missing] being wrongly interpreted in your organization on the pretext of saving Krishna from being an immoral personality. To save these foolish audiences in future Maharaja Pariksit had already asked Sripad Sukdeva Goswami to clear the Rasaleela activities of Lord Shri Krishna. The transcendental nature of Rasa Leela does not require to be apologised by any Mayavadi or mundane moralist. The Leela is what it is. Srila Vyasadeva never desired that in future the real purpose of the Rasa Leela had to be explained by some mundane scholar with poor fund of knowledge. It does not require to be changed a bit but the only thing required in this connection is to qualify oneself in the matter of undergoing a strict spiritual training to realize the same transcendentally from the right sources. In order to keep the Rasaleela activities of the Lord intact Srila Sukdeva Goswami has already explained the matter in the Bhagwat 10th canto chapter 33 and slokas 29 to 39. I shall request you to go through them with special reference to the slokas No. 30, 34 and 39.In the sloka No. 30 it is forbidden that a mundane person should not indulge in hearing Rasaleela or one should not hear Rasaleela from a mundane person. In your organization both the audience and the lecturer are mundane persons and their indulgence in the matter of Rasaleela out of sheer foolishness will result in imitating Rudra who swallowed up an ocean of poison. There is nothing immorality in the transcendental activities of the lord neither it requires to be defended by any immoral man because simply by remembering the holy name of Krishna or by serving His lotus feet one can at once become a liberated person. (Bhag. 10/33/34) Besides that the result of reading or hearing the Rasaleela in the devotional mood is stated (Bhag. 30/33/39) to become culminated in complete disappearance of the devotee's lust disease in the heart. Persons who are not pure devotees and must have therefore an impure heart full with dirty things of mundane affairs will not only try to defend Rasaleela[handwritten] by interpretations or decry the dealings but also shall be ruined as by drinking poison a man goes to hell.I shall request you therefore not to[handwritten] mislead the people in general under the garb of religiosity and indulge in the transcendental pastimes of the Lord known by the name Rasa Panca Adhya. This society stands to rectify all these anomalies in the name of religion and I shall ask your good sense to join hands with us to stop all these nonsense. India's culture of spiritual value has an unique position and it has to be learnt by the human society in right earnest from the right sources. As an Indian and a man of good sense with practical business-brain you should not at least indulge in such organisation under the influence of unauthorised person. Instead of indulging in the organization of such unauthorised persons[handwritten] you may kindly learn the science from the authority and make your life enlightened and attain success of the boon of human form of life. The League of Devotees is an organized effort to render this service to the human society without any pretentious conventions. We are publishing one paper of the name Back to Godhead to educate people in the right direction and I am sending herewith one pamphlet in which the opinions of several respectable gentlemen are inserted as to how they are being appreciated.
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One who is serious about going to the other side of this ocean, two things are very dangerous. It is most heinous activities than drinking poison. To mix very intimately with materialistic person & to have association with woman with sense purpose

2025-01-19T15:58:33Z

DharmendraP:

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{{terms|"one who is serious about going to the other side of this ocean, for him, two things are very dangerous"|"it is most heinous activities than drinking poison"|"mix very intimately with the materialistic person and to have association with woman with sense purpose"}}
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[[Category:Association With Women]]
[[Category:Sense]]
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[[Category:Pages Needing Audio - SOHAM]]
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<div id="section">
<h2>Conversations and Morning Walks</h2>
</div>
<div id="sub_section">
<h3>1974 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
One has to become dhīra. Then he'll be satisfied. Then he'll be satisfied. Then . . . that is the prayojana-siddhi, to finish this business, material business, and completely prepare for going back to home, back to Godhead. Therefore Caitanya Mahāprabhu was very strict. He therefore advised, niṣkiñcanasya bhagavad-bhajanonmukhasya (CC Madhya 11.8). Bhagavad-bhajan, devotional service of the Lord, means paraṁ paraṁ jigamiṣor bhava-sāgarasya: going to the other side of this material ocean. So one who is serious about going to the other side of this ocean, for him, two things are very dangerous. Viṣayināṁ sandarśanam atha yoṣitām ca hā hanta hā hanta viṣa-bhakṣaṇato 'py asādhu (CC Madhya 11.8). It is dangerous; it is most heinous activities than drinking poison. What are these? Viṣayināṁ sandarśanam, to mix with the . . . or . . . mix very intimately with the materialistic person and to have association with woman with sense purpose. Yoṣitām. To see woman is not bad, but as soon as one sees woman with a sensual purpose, that is very condemned. That is condemned. So unless one becomes dhīra, he cannot do that.
</div>

<div class="quote_link">
[[Vanisource:740805 - Conversation - Vrndavana|740805 - Conversation - Vrndavana]]
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<div class="text">
Prabhupāda: So therefore it is advised that tṛpyanti neha kṛpanā bahu-duḥkha-bhājaḥ. By itching, by satisfying the senses, itching sensation, their troubles and miserable condition increasing. That they do not know. Increasing. Tṛpyanti neha kṛpanā bahu-duḥkha-bhājaḥ. Bahu means much; duḥkha means miserable condition. Therefore one who is sensible: kaṇḍūtivan manasijaṁ viṣaheta dhīraḥ. The dhīra, one is sober, he understands, "What I am doing? I am simply trying to eat, and the disease is increasing. Therefore it must be stopped." This is called dhīra. That is called dhīra. That is, one word is used, dhīra, in Kumāra-sambhava, that Pārvatī was induced. Lord Śiva was in meditation, and the necessity was that Kārttikeya . . . Kārttikeya means "With the semina of Lord Śiva and Pārvatī's," what is called, "semen, they mix together, the child will be born. He can kill these demons." Therefore Kārttik . . . so Lord Śiva was engaged in meditation. So Pārvatī was engaged to worship the genital of Lord Śiva. That's . . . therefore they introduced this, Śiva-liṅga is worshiped. Śiva-liṅga. So when was worshiping, a young girl touching the genital, but he was sitting without any disturbance. Therefore he has been described, dhīra. Dhīra. One who is not disturbed by the sex impulse, even in the presence of very beautiful young girl, he is called dhīra.

So kaṇḍūtivan manasijaṁ viṣaheta dhīraḥ. One has to become dhīra. That is wanted. Just like Haridāsa Ṭhākura. Twice he was induced by very beautiful young girl at dead of night. But he remained . . . "Yes, I'll satisfy you." He turned . . . that is called dhīra. There is another place. The dhīra word is used in the Bhagavad-gītā.

<div class="quote_verse">
:dehino 'smin yathā dehe
:kaumāraṁ yauvanaṁ jarā
:tathā dehāntara prāptir
:dhīras tatra na muhyati
:([[Vanisource:BG 2.13 (1972)|BG 2.13]])
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That dhīra. Dhīras tatra na muhyati.

Brahmānanda: Even by death he is not disturbed.

Prabhupāda: Not disturbed. So one has to become dhīra. Then he'll be satisfied. Then he'll be satisfied. Then . . . that is the prayojana-siddhi, to finish this business, material business, and completely prepare for going back to home, back to Godhead. Therefore Caitanya Mahāprabhu was very strict. He therefore advised, niṣkiñcanasya bhagavad-bhajanonmukhasya ([[Vanisource:CC Madhya 11.8|CC Madhya 11.8]]). Bhagavad-bhajan, devotional service of the Lord, means paraṁ paraṁ jigamiṣor bhava-sāgarasya: going to the other side of this material ocean. So one who is serious about going to the other side of this ocean, for him, two things are very dangerous. Viṣayināṁ sandarśanam atha yoṣitām ca hā hanta hā hanta viṣa-bhakṣaṇato 'py asādhu ([[Vanisource:CC Madhya 11.8|CC Madhya 11.8]]). It is dangerous; it is most heinous activities than drinking poison. What are these? Viṣayināṁ sandarśanam, to mix with the . . . or . . . mix very intimately with the materialistic person and to have association with woman with sense purpose. Yoṣitām. To see woman is not bad, but as soon as one sees woman with a sensual purpose, that is very condemned. That is condemned. So unless one becomes dhīra, he cannot do that. So we have to finish this business of material sensuous engagement and become dhīra. Then we are fit candidates for going back to home, back to Godhead.
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Nobody drinks poison knowingly, but these people, we are all drinking poison knowingly. They're refusing to take Krsna consciousness

2025-01-19T15:57:39Z

DharmendraP:

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{{terms|"Nobody drinks poison knowingly, but these people, we are all drinking poison knowingly. They're refusing to take Kṛṣṇa consciousness"}}
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<h2>Conversations and Morning Walks</h2>
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<div id="sub_section">
<h3>1977 Conversations and Morning Walks</h3>
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<div class="quote">
<div class="quote_heading">
This Narottama dāsa's song, a very practical and very easily applica . . . Jāniyā śuniyā . . . Nobody drinks poison knowingly, but these people, we are all drinking poison knowingly. They're refusing to take Kṛṣṇa consciousness. So little difficult, but very responsible task.
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[[Vanisource:770624 - Conversation - Vrndavana|770624 - Conversation - Vrndavana]]
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<div class="quote_verse">
:hari hari biphale janama goṅāinu,
:manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā,
:jāniyā śuniyā biṣa khāinu
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This is going on. Knowingly they are drinking poison, and we are trying to save them. Very difficult task. Jāniyā śuni . . . This Narottama dāsa's song, a very practical and very easily applica . . . Jāniyā śuniyā . . . Nobody drinks poison knowingly, but these people, we are all drinking poison knowingly. They're refusing to take Kṛṣṇa consciousness. So little difficult, but very responsible task.

So at least bring five hundred students. Then it will be very nice, gradually. Respectable gentleman, big, big man, at least these big, big merchants, their student doesn't . . . Just like Birla family, other big, big . . . If they require some technologists, they can hire. There are so many tech . . . Technologist means śūdra. And actually they are doing that. They do not train their own sons to become technologist. They pay for that, the śūdras, as servants are . . . The Englishmen used to say these men, craft and technology, "educated laborer." They are laborer and little educated. There are uneducated laborer, just like carpenter. He doesn't require any education. If he knows how to rub on . . . What is called, that? That instrument? He doesn't require to become M.A. Ph.D. All these laborers are working so nicely. So why they should spend . . . waste their time in going to school and college? From the very be . . . As soon as he's ten years old only, let him learn practically how to weave cloth, how to become carpenter, how become other craftsman.
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Just like a person who wants to imitate Lord Siva's drinking of an ocean of poison. Lord Siva drank an ocean of poison and kept it within his throat. The poison made his throat turn blue, and therefore Lord Siva is called Nilakantha

2025-01-19T15:56:47Z

DharmendraP:

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{{terms|"Just like a person who wants to imitate Lord Śiva’s drinking of an ocean of poison. Lord Śiva drank an ocean of poison and kept it within his throat. The poison made his throat turn blue, and therefore Lord Śiva is called Nīlakaṇṭha"}}
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[[Category:Krsna Book Chapter 33 - Description of the Rasa Dance]]
[[Category:Krsna Book Chapters 01 to 90]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
Just like a person who wants to imitate Lord Śiva’s drinking of an ocean of poison. Lord Śiva drank an ocean of poison and kept it within his throat. The poison made his throat turn blue, and therefore Lord Śiva is called Nīlakaṇṭha. But if any ordinary person tries to imitate Lord Śiva by drinking poison or smoking gañjā, he is sure to be vanquished and will die within a very short time. Lord Śrī Kṛṣṇa’s dealings with the gopīs occurred under special circumstances.
</div>

<div class="quote_link">
[[Vanisource:KB 33|Krsna Book, 33]]
</div>
<div class="text">
Another word Mahārāja Parīkṣit used when he addressed Śukadeva Gosvāmī is suvrata, which means to take a vow to enact pious activities. Śukadeva Gosvāmī was an educated brahmacārī, and under the circumstances it was not possible for him to indulge in sex. This is strictly prohibited for brahmacārīs, and what to speak of a brahmacārī like Śukadeva Gosvāmī. But because the circumstances of the rāsa dance were very suspect, Mahārāja Parīkṣit inquired for clarification from Śukadeva Gosvāmī. Śukadeva Gosvāmī immediately replied that transgressions of religious principles by the supreme controller testify to His great power. For example, fire can consume any abominable thing; that is the manifestation of the supremacy of fire. Similarly, the sun can absorb water from a urinal or from stool, and the sun is not polluted; rather, due to the influence of the sunshine, the polluted, contaminated place becomes disinfected and sterilized.

One may also argue that since Kṛṣṇa is the supreme authority, His activities should be followed. In answer to this argument, Śukadeva Gosvāmī has very clearly said that the īśvara, or supreme controller, may sometimes violate His own instructions, but this is possible only for the controller Himself, not for the followers. Unusual and uncommon activities by the controller can never be imitated. Śukadeva Gosvāmī warned that the conditioned followers, who are not actually in control, should never even imagine imitating the uncommon activities of the controller. A Māyāvādī philosopher may falsely claim to be God or Kṛṣṇa, but he cannot actually act like Kṛṣṇa. He can persuade his followers to falsely imitate the rāsa dance, but he is unable to lift Govardhana Hill. We have many experiences in the past of Māyāvādī rascals who delude their followers by posing themselves as Kṛṣṇa in order to enjoy rāsa-līlā. In many instances they were checked by the government, arrested and punished. In Orissa, Ṭhākura Bhaktivinoda punished a so-called incarnation of Viṣṇu who was imitating the rāsa-līlā with young girls. There were many complaints against the so-called incarnation. At that time Bhaktivinoda Ṭhākura was a magistrate, and the government deputed him to deal with that rascal, and he punished him very severely. The rāsa-līlā dance cannot be imitated by anyone. Śukadeva Gosvāmī warns that one should not even think of imitating it. He specifically mentions that if, out of foolishness, one tries to imitate Kṛṣṇa’s rāsa dance, he will be killed, just like a person who wants to imitate Lord Śiva’s drinking of an ocean of poison. Lord Śiva drank an ocean of poison and kept it within his throat. The poison made his throat turn blue, and therefore Lord Śiva is called Nīlakaṇṭha. But if any ordinary person tries to imitate Lord Śiva by drinking poison or smoking gañjā, he is sure to be vanquished and will die within a very short time. Lord Śrī Kṛṣṇa’s dealings with the gopīs occurred under special circumstances.

Most of the gopīs in their previous lives were great sages, expert in the study of the Vedas, and when Lord Kṛṣṇa appeared as Lord Rāmacandra they wanted to enjoy with Him. Lord Rāmacandra gave them the benediction that their desires would be fulfilled when He would appear as Kṛṣṇa. Therefore the desire of the gopīs to enjoy the appearance of Lord Kṛṣṇa was long cherished. So they approached goddess Kātyāyanī to have Kṛṣṇa as their husband. There are many other circumstances which also testify to the supreme authority of Kṛṣṇa and show that He is not bound by the rules and regulations of the material world. In special cases, He acts as He likes to favor His devotees. This is possible only for Him, because He is the supreme controller. People in general should follow the instructions of Lord Kṛṣṇa as given in the Bhagavad-gītā and should not even imagine imitating Lord Kṛṣṇa in the rāsa dance.

Kṛṣṇa’s lifting of Govardhana Hill and His killing of great demons like Pūtanā are all obviously extraordinary activities. Similarly, the rāsa dance is also an uncommon activity and cannot be imitated by any ordinary man. An ordinary person engaged in his occupational duty, like Arjuna, should execute his duty for the satisfaction of Kṛṣṇa; that is within his power. Arjuna was a fighter, and Kṛṣṇa wanted him to fight for His satisfaction. Arjuna agreed, although at first he was not willing to fight. Duties are required for ordinary persons. They should not jump up and try to imitate Kṛṣṇa and indulge in rāsa-līlā and thus bring about their ruin. One should know with certainty that Kṛṣṇa had no personal interest in whatever He did for the benediction of the gopīs. As stated in the Bhagavad-gītā, na māṁ karmāṇi limpanti: ([[Vanisource:BG 4.14 (1972)|BG 4.14]]) Kṛṣṇa never enjoys or suffers the results of His activities. Therefore it is not possible for Him to act irreligiously. He is transcendental to all religious duties and principles. He is untouched by the modes of material nature. He is the supreme controller of all living entities, whether in human society, in demigod society in the heavenly planets, or in lower forms of life, and He is also the supreme controller of material nature; therefore, He has nothing to do with religious or irreligious principles.
</div>
</div>
</div>

If the demigods were going to drink poison, the demons would resolve, "Why should we not share the poison and die gloriously by drinking it?" In regard to the words svadhyaya-sruta-sampannah prakhyata janma-karmabhih, another question may be raised

2025-01-19T15:54:28Z

DharmendraP:

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{{terms|"If the demigods were going to drink poison, the demons would resolve"|"Why should we not share the poison and die gloriously by drinking it"|"In regard to the words svādhyāya-śruta-sampannāḥ prakhyātā janma-karmabhiḥ, another question may be raised"}}
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[[Category:Srimad-Bhagavatam, Canto 08 Chapter 07 Purports - Lord Siva Saves the Universe by Drinking Poison]]
[[Category:Srimad Bhagavatam, Canto 08 Purports]]
</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">
The demons, as a result of their so-called Vedic study, preferred to hold the side of the snake near the mouth. The Supreme Personality of Godhead thought it wise to catch hold of the dangerous part of the snake and allow the demons to hold the tail, which was not dangerous, but because of a competitive desire, the demons thought it wise to hold the snake near the mouth. If the demigods were going to drink poison, the demons would resolve, "Why should we not share the poison and die gloriously by drinking it?" In regard to the words svādhyāya-śruta-sampannāḥ prakhyātā janma-karmabhiḥ, another question may be raised.
</div>

<div class="quote_link">
[[Vanisource:SB 8.7.3|SB 8.7.3, Translation and Purport]]
</div>
<div class="quote_translation">
The leaders of the demons thought it unwise to hold the tail, the inauspicious portion of the snake. Instead, they wanted to hold the front, which had been taken by the Personality of Godhead and the demigods, because that portion was auspicious and glorious. Thus the demons, on the plea that they were all highly advanced students of Vedic knowledge and were all famous for their birth and activities, protested that they wanted to hold the front of the snake.
</div>
<div class="text">
The demons thought that the front of the snake was auspicious and that catching hold of that portion would be more chivalrous. Moreover, Daityas must always do the opposite of the demigods. That is their nature. We have actually seen this in relation to our Kṛṣṇa consciousness movement. We are advocating cow protection and encouraging people to drink more milk and eat palatable preparations made of milk, but the demons, just to protest such proposals, are claiming that they are advanced in scientific knowledge, as described here by the words svādhyāya-śruta-sampannāḥ. They say that according to their scientific way, they have discovered that milk is dangerous and that the beef obtained by killing cows is very nutritious. This difference of opinion will always continue. Indeed, it has existed since days of yore. Millions of years ago, there was the same competition. The demons, as a result of their so-called Vedic study, preferred to hold the side of the snake near the mouth. The Supreme Personality of Godhead thought it wise to catch hold of the dangerous part of the snake and allow the demons to hold the tail, which was not dangerous, but because of a competitive desire, the demons thought it wise to hold the snake near the mouth. If the demigods were going to drink poison, the demons would resolve, "Why should we not share the poison and die gloriously by drinking it?"

In regard to the words svādhyāya-śruta-sampannāḥ prakhyātā janma-karmabhiḥ, another question may be raised. If one is actually educated in Vedic knowledge, is famous for performing prescribed activities and has been born in a great aristocratic family, why should he be called a demon? The answer is that one may be highly educated and may have been born in an aristocratic family, but if he is godless, if he does not listen to the instructions of God, then he is a demon. There are many examples in history of men like Hiraṇyakaśipu, Rāvaṇa and Kaṁsa who were well educated, who were born in aristocratic families and who were very powerful and chivalrous in fighting, but who, because of deriding the Supreme Personality of Godhead, were called Rākṣasas, or demons. One may be very well educated, but if he has no sense of Kṛṣṇa consciousness, no obedience to the Supreme Lord, he is a demon. That is described by the Lord Himself in Bhagavad-gītā ([[Vanisource:BG 7.15 (1972)|BG 7.15]]):

<div class="quote_verse">
:na māṁ duṣkṛtino mūḍhāḥ
:prapadyante narādhamāḥ
:māyayāpahṛta-jñānā
:āsuraṁ bhāvam āśritāḥ
</div>

"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me." Āsuraṁ bhāvam refers to not accepting the existence of God or the transcendental instructions of the Personality of Godhead. Bhagavad-gītā clearly consists of transcendental instructions imparted directly by the Supreme Personality of Godhead. But asuras, instead of accepting these instructions directly, make commentaries according to their own whimsical ways and mislead everyone, without profit even for themselves. One should therefore be very careful of demoniac, godless persons. According to the words of Lord Kṛṣṇa, even if a godless demon is very well educated, he must be considered a mūḍha, narādhama and māyayāpahṛta jñāna.
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</div>

He (Siva) is very great & his renunciation of all material enjoyment is an ideal example of how one should be materially unattached. One should therefore follow his footsteps & be unattached to matter, not imitate his uncommon acts like drinking poison

2025-01-19T15:48:36Z

DharmendraP:

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{{terms|"He is very great, and his renunciation of all material enjoyment is an ideal example of how one should be materially unattached. One should therefore follow in his footsteps and be unattached to matter, not imitate his uncommon acts like drinking poison"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 14 Purports - Pregnancy of Diti in the Evening]]
[[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">
Lord Śiva is the husband of Durgā, the controller of the material energy. Durgā is personified material energy, and Lord Śiva, being her husband, is the controller of the material energy. He is also the incarnation of the mode of ignorance and one of the three deities representing the Supreme Lord. As His representative, Lord Śiva is identical with the Supreme Personality of Godhead. He is very great, and his renunciation of all material enjoyment is an ideal example of how one should be materially unattached. One should therefore follow in his footsteps and be unattached to matter, not imitate his uncommon acts like drinking poison.
</div>

<div class="quote_link">
[[Vanisource:SB 3.14.29|SB 3.14.29, Translation and Purport]]
</div>
<div class="quote_translation">
Demigods like Brahmā also follow the religious rites observed by him. He is the controller of the material energy, which causes the creation of the material world. He is great, and therefore his devilish characteristics are simply imitation.
</div>
<div class="text">
Lord Śiva is the husband of Durgā, the controller of the material energy. Durgā is personified material energy, and Lord Śiva, being her husband, is the controller of the material energy. He is also the incarnation of the mode of ignorance and one of the three deities representing the Supreme Lord. As His representative, Lord Śiva is identical with the Supreme Personality of Godhead. He is very great, and his renunciation of all material enjoyment is an ideal example of how one should be materially unattached. One should therefore follow in his footsteps and be unattached to matter, not imitate his uncommon acts like drinking poison.
</div>
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</div>

Hari hari biphale janama gonainu. These songs are very instructive. Simply purposefully, we are drinking poison

2025-01-19T15:45:44Z

DharmendraP:

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<div id="section">
<h2>Lectures</h2>
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<div id="sub_section">
<h3>Bhagavad-gita As It Is Lectures</h3>
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<div class="quote">
<div class="quote_heading">
He has heard from scriptures that, "Don't steal. Then you'll be put into hell." So he has heard from the scriptures and he has seen practically, he has experienced practically, but still, as soon as he's freed from the prison life, he again commits the same mistake. Jāniyā śuniyā biṣa khāinu. We know; we are hearing from the scriptures, from authorities, Vedic literatures that, "I have got this miserable conditional body, material body, to suffer threefolds of material miseries, still, I am not very much anxious how to stop this repetition of birth and death. I am drinking poison." Jāniyā śuniyā biṣa khāinu. Hari hari biphale janama goṅāinu. These songs are very instructive. Simply purposefully, we are drinking poison.
</div>

<div class="quote_link">
[[Vanisource:681219 - Lecture BG 02.62-72 - Los Angeles|681219 - Lecture BG 02.62-72 - Los Angeles]]
</div>
<div class="text">
So poison means this human form of life is the chance to get into Kṛṣṇa consciousness and go back to Godhead, but if we do not engage in this Kṛṣṇa consciousness, simply engage in this breaking and constructing, then we are simply drinking poison. That means next life I'll be thrown into the cycle of birth and death in the 8,400,000's species of life, and my life is spoiled. We do not know for how many millions of years I'll have to travel in that cycle of birth and death. Therefore it is poison.

Jāniyā śuniyā biṣa khāinu. "I know this; I am hearing. Stil l . . ." Jāniyā śuniyā biṣa . . . just like a thief. Jāniyā śuniyā, these very . . . these words are very significant. Jāniyā means knowing, and śuniyā means hearing. So a habituated thief, he knows that "If I steal I shall be put into jail."

And he has heard from scriptures that, "Don't steal. Then you'll be put into hell." So he has heard from the scriptures and he has seen practically, he has experienced practically, but still, as soon as he's freed from the prison life, he again commits the same mistake. Jāniyā śuniyā biṣa khāinu.

We know; we are hearing from the scriptures, from authorities, Vedic literatures that, "I have got this miserable conditional body, material body, to suffer threefolds of material miseries, still, I am not very much anxious how to stop this repetition of birth and death. I am drinking poison." Jāniyā śuniyā biṣa khāinu. Hari hari biphale janama goṅāinu. These songs are very instructive. Simply purposefully, we are drinking poison.
</div>
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</div>

For one who is in the renounced order of life, this is (be allured by the glamor of the householder's worldly possessions) much more dangerous than drinking poison and committing suicide

2025-01-19T15:42:44Z

DharmendraP:

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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 04 Purports - The Appearance of Sri Narada]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB148_0" class="quote" parent="SB_Canto_1" book="SB" index="108" link="SB 1.4.8" link_text="SB 1.4.8">
<span class="link">[[Vanisource:SB 1.4.8|SB 1.4.8, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">He (Śukadeva Gosvāmī) is accustomed to stay at the door of a householder only long enough for a cow to be milked. And he does this just to sanctify the residence.</p>
</div>
<div class="purport text"><p>Śukadeva Gosvāmī met Emperor Parīkṣit and explained the text of Śrīmad-Bhāgavatam. He was not accustomed to stay at any householder's residence for more than half an hour (at the time of milking the cow), and he would just take alms from the fortunate householder. That was to sanctify the residence by his auspicious presence. Therefore Śukadeva Gosvāmī is an ideal preacher established in the transcendental position. From his activities, those who are in the renounced order of life and dedicated to the mission of preaching the message of Godhead should learn that they have no business with householders save and except to enlighten them in transcendental knowledge. Such asking for alms from the householder should be for the purpose of sanctifying his home. One who is in the renounced order of life should not be allured by the glamor of the householder's worldly possessions and thus become subservient to worldly men. For one who is in the renounced order of life, this is much more dangerous than drinking poison and committing suicide.</p>
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A sannyasi should never see a man or a woman for material benefit. In addition, talks with materialistic men and women are also dangerous, and they are compared to drinking poison

2025-01-19T15:39:44Z

DharmendraP:

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[[Category: Sri Caitanya-caritamrta, Madhya-lila Chapter 11 Purports - The Beda-kirtana Pastimes of Sri Caitanya Mahaprabhu]]
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div id="CCMadhya118_0" class="quote" parent="CC_Madhya-lila" book="CC" index="2278" link="CC Madhya 11.8" link_text="CC Madhya 11.8">
<div class="heading">Thus there is a spiritual nature beyond this material world, and that spiritual nature exists eternally. Spiritual advancement means stopping material activities and entering into spiritual activities. This is the process of bhakti-yoga. In the material world, the via media for sense gratification is mainly a woman. One who is seriously interested in spiritual life should strictly avoid women. A sannyāsī should never see a man or a woman for material benefit. In addition, talks with materialistic men and women are also dangerous, and they are compared to drinking poison.
</div>
<span class="link">[[Vanisource:CC Madhya 11.8|CC Madhya 11.8, Translation and Purport]]:
</span><div style="display: inline;" class="trans text"><p style="display: inline;">Greatly lamenting, the Lord then informed Sārvabhauma Bhaṭṭācārya, ""Alas, for a person who is seriously desiring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification or seeing a woman who is similarly interested is more abominable than drinking poison willingly.""</p>
</div>
<div class="purport text"><p>This is a quotation from Śrī Caitanya-candrodaya-nāṭaka (8.23). Thus Śrī Caitanya Mahāprabhu enunciates the principles for a sannyāsī renouncing the material world for spiritual advancement. Spiritual advancement is not meant for magic shows and jugglery but for crossing the material world and being transferred to the spiritual world. Pāraṁ paraṁ jigamiṣoḥ means desiring to go to the other side of the material world. There is a river called Vaitaraṇī, and on one side of this river is the material world, and on the other side is the spiritual world. Since the Vaitaraṇī River is compared to a great ocean, it is named bhava-sāgara, the ocean of repeated birth and death. Spiritual life aims at stopping this repetition of birth and death and entering into the spiritual world, where one can live eternally cognizant and blissful.</p>
<p>Unfortunately, the general populace does not know anything about spiritual life or the spiritual world. The spiritual world is mentioned in the Bhagavad-gītā (8.20):</p>
:paras tasmāt tu bhāvo ’nyo ’vyakto ’vyaktāt sanātanaḥ
:yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati
<p>"Yet there is another unmanifested nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is."</p>
<p>Thus there is a spiritual nature beyond this material world, and that spiritual nature exists eternally. Spiritual advancement means stopping material activities and entering into spiritual activities. This is the process of bhakti-yoga. In the material world, the via media for sense gratification is mainly a woman. One who is seriously interested in spiritual life should strictly avoid women. A sannyāsī should never see a man or a woman for material benefit. In addition, talks with materialistic men and women are also dangerous, and they are compared to drinking poison. Śrī Caitanya Mahāprabhu was very strict on this point. He therefore refused to see King Pratāparudra, who was naturally always engaged in political and economic affairs. The Lord even refused to see the King despite the request of a personality like Sārvabhauma Bhaṭṭācārya, who was the Lord's intimate friend and devotee.</p>
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When one takes poison knowingly, he commits suicide, and not taking advantage of the human form is something like that. If we do not understand Krsna in this life, we are knowingly taking poison

2025-01-19T15:30:07Z

DharmendraP:

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{{terms|"When one takes poison knowingly, he commits suicide, and not taking advantage of the human form is something like that. If we do not understand Kṛṣṇa in this life, we are knowingly taking poison"}}
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{{compiler|Soham}}
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[[Category:When One]]
[[Category:Taking Poison]]
[[Category:Knowingly]]
[[Category:Committing Suicide]]
[[Category:Take Advantage]]
[[Category:Human Form]]
[[Category:Something Like...]]
[[Category:Like That]]
[[Category:If We]]
[[Category:Not Understanding Krsna]]
[[Category:In This Life]]
[[Category:Teachings of Lord Kapila Chapter 08 - Bhakti-yoga: The Supreme Yoga System]]
[[Category:Teachings of Lord Kapila Chapters 01 to 18]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<h3>Teachings of Lord Kapila</h3>
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<div class="quote">
<div class="quote_heading">
When one takes poison knowingly, he commits suicide, and not taking advantage of the human form is something like that. If we do not understand Kṛṣṇa in this life, we are knowingly taking poison. This material life is just like a blazing forest fire. Eating, sleeping, enjoying sex and defending are the main material activities.
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<div class="quote_link">
[[Vanisource:TLK 8 Bhakti-yoga: The Supreme Yoga System|Teachings of Lord Kapila, 8]]
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<div class="quote_translation">
O most pious mother, I shall now explain unto you the ancient yoga system, which I explained formerly to the great sages. It is serviceable and practical in every way.
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<div class="text">
The Lord does not manufacture a new system of yoga. Sometimes it is claimed that someone has become an incarnation of God and is expounding a new theological aspect of the Absolute Truth. But here we find that although Kapila Muni is the Lord Himself and is capable of manufacturing a new doctrine for His mother, He nevertheless says, "I shall just explain the ancient system that I once explained to the great sages because they were also anxious to hear about it." When we have a superexcellent process already present in Vedic scriptures, there is no need to concoct a new system, to mislead the innocent public. At present it has become a fashion to reject the standard system and present something bogus in the name of a newly invented process of yoga.

The supreme ancient system of yoga pertains to the soul. Presently, in America especially, haṭha-yoga is very popular. It appeals to fat ladies who go to the classes to reduce and keep their digestive systems regular. Many people are interested in this kind of gymnastic yoga, but real yoga is ādhyātmika. Ādhyātmika means to awaken the soul to his proper position. The soul is puruṣa, spirit, and his business is to reconnect his lost relationship with Kṛṣṇa.

Herein Kapiladeva says that He previously delivered this yoga system to the great ṛṣis, the great sages. This is the process of śravaṇa, hearing. One must be very eager to hear, for spiritual life begins with hearing. ([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]]):

<div class="quote_verse">
:ataḥ śrī-kṛṣṇa-nāmādi
:na bhaved grāhyam indriyaiḥ
:sevonmukhe hi jihvādau
:svayam eva sphuraty adaḥ
</div>

It is thus stated in the śāstras that it is not possible to appreciate or understand Kṛṣṇa with our blunt material senses. Kṛṣṇa's name, form, qualities, pastimes, paraphernalia and abode are all part and parcel of Kṛṣṇa. However, understanding Kṛṣṇa begins with hearing and chanting His name. Then there is His form. Generally, for the neophyte, these items are essential - to hear His name and qualities and see and worship His form. That is Kṛṣṇa's personal instruction:

<div class="quote_verse">
:man-manā bhava mad-bhakto
:mad-yājī māṁ namaskuru
</div>

"Engage your mind always in thinking of Me, offer obeisances and worship Me." ([[Vanisource:BG 9.34|BG 9.34]])

Bhagavān Śrī Kṛṣṇa is present in the temple Deity, and even if a child comes to offer his respects, he is counted as a devotee. A small child may not know anything, but simply by seeing the Deity, chanting and dancing, he is benefited. Temples are meant to give everyone a chance to advance in Kṛṣṇa consciousness one step at a time.

<div class="quote_verse">
:svalpam apy asya dharmasya
:trāyate mahato bhayāt
</div>

"A little advancement on this path can protect one from the most dangerous type of fear." (BG 2.40) Even if we do a little on the path of bhakti, it goes to our account. For instance, if we deposit only two dollars in a savings bank, it is kept in our account, and it will increase with interest. Similarly, if one performs even a little devotional service, it is not lost. One may come and join this Kṛṣṇa consciousness movement, render some service and after a while fall down. However, whatever service has been rendered is to one's permanent credit. That will never be lost. When one begins again, he begins at the point where he has left off. This is the instruction of Bhagavad-gītā ([[Vanisource:BG 6.41|6.41]]):

<div class="quote_verse">
:śucīnāṁ śrīmatāṁ gehe
:yoga-bhraṣṭo 'bhijāyate
</div>

The unsuccessful yogi is born into a family of righteous people or into a family of rich aristocracy." Thus if one fails to perfect his bhakti-yoga, he is given another chance in the next life. According to a Bengali poem:

<div class="quote_verse">
:śuci hañā muci haya yadi kṛṣṇa tyaje
:mucihañā śuci haya yadi kṛṣṇa-bhaje
</div>

If one takes to Kṛṣṇa consciousness, even if he is born in a family of a cobbler (muci), he becomes greater than a brāhmaṇa (śuci). However, if one is born in a brāhmaṇa family and gives up Kṛṣṇa consciousness, he becomes a muci, a cobbler. Thus the door of devotion is open to everyone, whoever he may be. Kṛṣṇa Himself says that regardless of one's position, if one takes shelter of Him, one can approach the supreme destination.

<div class="quote_verse">
:māṁ hi pārtha vyapāśritya
:ye 'pi syuḥ pāpa-yonayaḥ
:striyo vaiśyās tathā śūdrās
:te 'pi yānti parāṁ gatiṁ
</div>

"O son of Pṛthā, those who take shelter in Me, though they be of lower birth - women, vaiśyas (merchants), as well as śūdras (workers) - can approach the supreme destination." ([[Vanisource:BG 9.32|BG 9.32]]) And Śukadeva Gosvāmī says:

<div class="quote_verse">
:kirāta-hūṇāndhra-pulinda-pulkaśā
:ābhīra-śumbhā yavanāḥ khasādayaḥ
:ye 'nye ca pāpā yad-apāśrayāśrayāḥ
:śudhyanti tasmai prabhaviṣṇave namaḥ
</div>

"Kirāta, Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana and the Khasa races and even others who are addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him." ([[Vanisource:SB 2.4.18|SB 2.4.18]]) Kṛṣṇa consciousness is so complete that it is all-embracing. Everyone has an occupational duty as a brāhmaṇa, kṣatriya, vaiśya or śūdra, but one does not have to give up his occupational duty to take to Kṛṣṇa consciousness. And if one takes to Kṛṣṇa consciousness but does not succeed, what has he lost? Even if he falls down, there is no loss. On the other hand, if a man perfectly performs his own duties (sva-dharma) but is not Kṛṣṇa conscious, what does he gain? There is actually no gain. Kapiladeva explains that once one takes to the path of bhakti-yoga, one never actually falls down. Once begun, bhakti-yoga continues, even if one temporarily falls down. One is given another chance by taking birth in a good family, either in a wealthy family, a learned family or a brāhmaṇa family. If one executes his duties as a brāhmaṇa, Viṣṇu will be very pleased, and if one executes his duties perfectly as a kṣatriya or śūdra, Viṣṇu will also be very pleased. One does not have to change one's position. In Bhagavad-gītā ([[Vanisource:BG 18.46|18.46]]) Śrī Kṛṣṇa says that every man can become perfect by following his qualities of work:

<div class="quote_verse">
:yataḥ pravṛttir bhūtānāṁ
:yena sarvam idaṁ tatam
:sva-karmaṇā tam abhyarcya
:siddhiṁ vindati mānavaḥ
</div>

"By worship of the Lord, who is the source of all beings and who is all-pervading, man can, in the performance of his own duty, attain perfection." Thus if one executes his duties as a perfect kṣatriya, vaiśya, śūdra or whatever, Viṣṇu will be pleased. The purpose of work is to please Viṣṇu. Unfortunately, people have forgotten this. Varṇāśrama-dharma, the Vedic system of society, is therefore very important in that it is meant to give human beings a chance to perfect their lives by pleasing Kṛṣṇa. Unfortunately, the varṇāśrama-dharma has been lost in this age. Therefore Caitanya Mahāprabhu, just to give relief to the rotting, conditioned souls of this age of Kali-yuga, has given us the mahā-mantra.

<div class="quote_verse">
:harer nāma harer nāma
:harer nāmaiva kevalam
:kalau nāsty eva nāsty eva
:nāsty eva gatir anyathā
</div>

"In this age of quarrel and hypocrisy, the only means of deliverance is chanting of the holy name of the Lord. There is no other way. There is no other way. There is no other way." ([[Vanisource:CC Adi 17.21|CC Adi 17.21]], Bṛhan-nāradīya Purāṇa) Although we may try to revive the perfect varṇāśrama system, it is not possible in this age. People are fallen, disturbed and unfortunate:

<div class="quote_verse">
:prāyeṇālpāyuṣaḥ sabhya
:kalāv asmin yuge janāḥ
:mandāḥ sumanda-matayo
:manda-bhāgyā hy upadrutāḥ
</div>

"O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed." ([[Vanisource:SB 1.1.10|SB 1.1.10]]) In this age, there will be insufficient rainfall and food, and the government will plunder one's income by heavy taxation. All of these characteristics of Kali-yuga are described in Śrīmad-Bhāgavatam. People will become so disgusted that they will suddenly leave their wife and children and go to the forest. How can the peaceful varṇāśrama-dharma be revived when people are so harassed in this age? It is virtually impossible. Therefore the system of bhakti-yoga, the chanting of the Hare Kṛṣṇa mahā-mantra, should be adopted. The whole aim of bhakti-yoga is to satisfy Viṣṇu. Yajñaiḥ saṅkīrtana-prāyaiḥ: Viṣṇu, Kṛṣṇa, came Himself as Caitanya Mahāprabhu to teach us the way of saṅkīrtana. Presently it has become fashionable to manufacture a new system of religion, but Kapiladeva, like Kṛṣṇa, does not manufacture anything new. This system is not new, but very old (purā). Kṛṣṇa also says the same in Bhagavad-gītā ([[Vanisource:BG 4.2|4.2]]), evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ: "This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way." Thus Kṛṣṇa and Kapiladeva are not teaching anything new. They are simply repeating the same message because, in the course of time, the knowledge has been lost. Arjuna asks, "Why are you telling me? Why not another?" Śrī Kṛṣṇa answers, bhakto 'si me sakhā ceti: "Because you are My devotee as well as My friend." ([[Vanisource:BG 4.3|BG 4.3]])

Thus without being a bhakta, a devotee of Kṛṣṇa's, one cannot actually understand the science of bhakti-yoga. Understanding Bhagavad-gītā means understanding Kṛṣṇa. All this information is explained only in the bhakti-sampradāya, not in any other school. Therefore Kṛṣṇa says at the conclusion of Bhagavad-gītā ([[Vanisource:BG 18.55|18.55]]), 'bhaktyā mām abhijānāti: if one actually wants to understand Kṛṣṇa and one's relationship with Him, one must take to this process of bhakti-yoga. Bhakti-yoga as explained by Lord Kapiladeva is sāṅkhya-yoga.

Lord Kapiladeva states here:

<div class="quote_verse">
:tam imaṁ te pravakṣyāmi
:yam avocaṁ purānaghe
</div>

The word anaghe refers to one without sin. The word agha refers to past sins, and an means "without." Therefore one cannot understand Kṛṣṇa consciousness unless he is free from sin. Yeṣāṁ tv anta-gataṁ pāpam: one can stick to Kṛṣṇa consciousness only when one is completely free from all sinful reactions. One may say, "That will take some time. I cannot get free from sinful reactions overnight." However, Kṛṣṇa says, "No, no. This can be done immediately. Simply surrender unto Me, and I will absolve you from all sin." Thus by simply surrendering unto Kṛṣṇa, our spiritual life begins.

We have to understand that we receive different bodies due to our sinful actions. Now we are given a chance to execute our duty in the human form. Bahūnāṁ janmanām ante ([[Vanisource:BG 7.19|BG 7.19]]). We have received this body through the evolutionary processes, and this human form is a great opportunity. Narottama dāsa Ṭhākura sings: hari hari viphale janama goṅāinu: "My dear Lord Kṛṣṇa, I have simply wasted my time." Why?

<div class="quote_verse">
:manuṣya janama pāiyā,          rādhā-kṛṣṇa nā bhajiyā,
:jāniyā śuniyā viṣa khāinu
</div>

"Because I have received the human form of life, which is meant for understanding Kṛṣṇa, yet I have simply wasted my time by not taking advantage of this opportunity. I have done everything but worship Rādhā-Kṛṣṇa. Therefore I have taken poison knowingly." When one takes poison knowingly, he commits suicide, and not taking advantage of the human form is something like that. If we do not understand Kṛṣṇa in this life, we are knowingly taking poison. This material life is just like a blazing forest fire. Eating, sleeping, enjoying sex and defending are the main material activities. When we are engaged simply in these things, our hearts are always burning as if we had taken poison. How can we be cured?

<div class="quote_verse">
:golokera prema-dhana,          hari-nāma-saṅkīrtana,
:rati nā janmila kene tāya
</div>

"My dear Lord, You have given us the medicine of hari-nāma-saṅkīrtana, the chanting of Hare Kṛṣṇa. Unfortunately, I have no attraction for Your holy names." It is also stated:

<div class="quote_verse">
:vrajendra-nandana yei,          śacī-suta haila sei,
:balarāma haila nitāi
</div>

"Kṛṣṇa has now come as Śrī Caitanya Mahāprabhu, the son of mother Śacī. And Balarāma has come as Lord Nityānanda." What is Their business? They are delivering all kinds of sinful men simply by chanting Hare Kṛṣṇa. And what is the evidence of this? The evidence is that Śrī Caitanya Mahāprabhu and Nityānanda Prabhu delivered the sinful Jagāi and Mādhāi. At the present moment everyone is like Jagāi and Mādhāi, for everyone is intoxicated and mad after sex. Now, by the grace of Caitanya Mahāprabhu, thousands of Jagāis and Mādhāis are being delivered. It is this active medicine, this Hare Kṛṣṇa mahā-mantra, that is doing it. It is the perfect yoga system. This process is not manufactured, and we have not concocted anything. Our business is simply to accept the words of Kṛṣṇa as they are. Śrī Kṛṣṇa Himself characterizes His devotee in this way:

<div class="quote_verse">
:satataṁ kīrtayanto māṁ
:yatantaś ca dṛḍha-vratāḥ
:namasyantaś ca māṁ bhaktyā
:nitya-yuktā upāsate
</div>

"Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion." ([[Vanisource:BG 9.14|BG 9.14]])

We do not need to be very learned. Our only requirement is that we receive the blessings of the Lord. The Lord's blessings will enable us to become learned and follow His instructions. We only need to stick to this Kṛṣṇa consciousness movement on the basis of Bhagavad-gītā. When we are a little further advanced, we can read Śrīmad-Bhāgavatam. Caitanya Mahāprabhu Himself has opened the way with this saṅkīrtana movement. The entire world is in darkness without Kṛṣṇa consciousness, and in this age people are so dull that they do not even know the difference between mukti (liberation) and bandha (bondage). If a human being does not know this difference, he is no better than an animal.

Presently we are under the sway of the three guṇas, the modes of material nature - sattva-guṇa, rajo-guṇa and tamo-guṇa. Out of these three guṇas, sattva-guṇa, the mode of goodness, is the best. A brāhmaṇa, characterized by the mode of goodness, is truthful and self-controlled. He controls his mind and senses, and he is very tolerant and simple. He has full knowledge, and he knows how to apply knowledge in life. He has full faith in the authority of the Vedas, a quality called āstikyam. Caitanya Mahāprabhu has explained the difference between nāstikyam and āstikyam. According to Vedic understanding, one who does not believe in the Vedas is called nāstika. Caitanya Mahāprabhu says: veda nā māniyā bauddha haya ta 'nāstika ([[Vanisource:CC Madhya 6.168|CC Madhya 6.168]]). Lord Buddha defied Vedic authority, but His mission was to stop animal killing. In the Vedas there are recommendations for animal sacrifice, and therefore to prevent the killing of animals, Lord Buddha rejected the Vedas. Such sacrifice is not possible in this age because there is no brāhmaṇa qualified to carry it out. Those who are intelligent know that such a sacrifice cannot be successful in this age because no one knows the proper mantras capable of giving an old animal the body of a new animal. When an animal sacrifice is properly conducted, an old animal is sacrificed, and it emerges from the fire in a new body. This is not possible in this age, but what is possible is saṅkīrtana-yajña, the chanting of the Hare Kṛṣṇa mahā-mantra. This is the yajña, or sacrifice, especially intended for this age. We need only chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. By performing this yajña, the results will be ceto-darpaṇa-mārjanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]) - the mirror of the mind will be cleansed. When the mirror of the mind is cleansed, one is automatically liberated.

Consciousness is the main principle, either for conditional life or for liberated life. We are therefore proposing Kṛṣṇa consciousness, which means liberation from the repetition of birth and death. Unfortunately, people are so dull in this age that they have no idea how birth and death can be stopped. They think that birth and death cannot be stopped; even famous scientists admit this. However, in Bhagavad-gītā Śrī Kṛṣṇa says that we should always keep in mind the four miserable conditions. These are birth, old age, disease and death. When we are able to put an end to these, we are liberated. This simply requires that we clear our consciousness by thinking of Kṛṣṇa. The purpose of this Kṛṣṇa consciousness movement is to keep our minds constantly on Kṛṣṇa. Kṛṣṇa is the Supreme Personality of Godhead, and He is a person. When He was realized by Arjuna, He was addressed as puruṣam. God is puruṣa, male, not female. Puruṣa means "the enjoyer," and prakṛti means "the enjoyed." Everything is enjoyed by the supreme puruṣa. It is also stated that we are actually prakṛti, not puruṣa. The human dress is simply māyā, illusion. We are thinking that we are puruṣa, the enjoyer, but actually we are the enjoyed. A man, thinking of enjoying himself, tries to imitate puruṣa, but actually he is prakṛti. As a consequence, he is cast into this material world. Because the living entity wants to enjoy the material world and is attached to the three guṇas, he receives different types of bodies. One who is in the mode of goodness receives the body of a learned brāhmaṇa. This is somewhat elevated, for he can gradually understand what is God. In the modes of passion and ignorance, no one can understand God. Also, from the material point of view, if one is situated in the mode of goodness, he can be elevated to higher planetary systems. Nonetheless, even if one goes to Brahmaloka, the highest planet in the material atmosphere, one is not actually perfectly situated. There is really no benefit because even on Brahmaloka the four miseries of material existence are found: birth, old age, disease and death. Lord Brahmā also dies and takes birth. From Vedic literatures we understand that Lord Brahmā took birth from the lotus flower generated from the navel of Viṣṇu. Thus he had his birth, and when Lord Brahmā dies, the entire material cosmic manifestation will be finished. Just as Lord Brahmā undergoes birth, old age, disease and death, so also a small ant or insect undergoes the same process. The point is that the living entity has to be free from this bondage because he is by nature eternal. According to Bhagavad-gītā, the living entity never actually takes birth, and he never actually dies. Na jāyate mriyate vā kadācit: "For the soul there is never birth nor death." ([[Vanisource:BG 2.20|BG 2.20]])

It is the body that is destined to die, whether the body be that of Lord Brahmā or of a small ant. One should not think that one is liberated because one can live millions and millions of years. The life of Lord Brahmā covers millions of earth years, yet he is also subjected to birth and death. That is the way of conditional life. We should take advantage of the perfect knowledge given by Vedic literatures, by the great ṛṣis and Bhagavān Kapiladeva, as well as by Bhagavān Śrī Kṛṣṇa, in order to attain liberation from the cycle of birth and death.

Receiving Kṛṣṇa consciousness means receiving light. People are exhausted with the materialistic way of life, especially in the West. Now the Kṛṣṇa consciousness movement is giving new life to Western society. By nature, we living entities are liberated. There is actually no question of birth, death, old age and disease. Since we are part and parcel of Kṛṣṇa, the Supreme Lord, how can there be a question of these things? Kṛṣṇa is sac-cid-ānanda-vigraha (Bs. 5.1), and being part and parcel of Kṛṣṇa, we are also of the same nature. We are equal in quality, although not in quantity. Why, then, should we suffer the pangs of death? Therefore in the previous verse Kapiladeva instructed: yoga ādhyātmikaḥ puṁsāṁ mato niḥśreyasāya. The soul is entrapped in the body, and the process of perfect yoga is the process of saving the soul from bodily confinement and the four miseries that plague the body. How can this perfect yoga be attained? That is explained by Lord Kapila in the next verse: rataṁ vā puṁsi muktaye. If our consciousness is simply attached to Kṛṣṇa, we will be liberated.

The great souls are always chanting about Kṛṣṇa. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. They are also endeavoring with great determination in their devotional service. For instance, in the Kṛṣṇa consciousness temples the devotees rise early in the morning, at 4:00 A.M., and they immediately bathe. Then they go to maṅgala-ārati at 4:30, and after maṅgala-ārati they study the Vedic literatures. These are the processes by which we can awaken our dormant love for Kṛṣṇa. Because we are part and parcel of Kṛṣṇa - just as a son is part and parcel of his father - there is a natural love between us. However, somehow or other the son leaves home and forgets his father. The father, of course, never forgets his son. He thinks, "Oh, my son has left. If he would only come back!" Kṛṣṇa thinks in this way. We are all sons of Kṛṣṇa, and Kṛṣṇa is more anxious to get us back home, back to Godhead, than we are to go. Therefore Kṛṣṇa comes and says, "You rascal! Give up all this nonsensical material engagement. You have manufactured so many religions and dharmas. Just give them all up and simply surrender unto Me." Kṛṣṇa comes Himself and leaves behind His words. His words are also Himself because His words are absolute. Presently we do not see Kṛṣṇa, but if we actually advance, we will see Him. When we see the Deity in the temple, we think, "Oh, this is an idol. It is not Kṛṣṇa." If we think in this way, we have not seen Kṛṣṇa. Kṛṣṇa is also present in His words, in Bhagavad-gītā. That is kṛṣṇa-vāṇī, the message of Kṛṣṇa. The stage of awareness of Kṛṣṇa can be attained when one is advanced in Kṛṣṇa consciousness. Then one can understand that Kṛṣṇa is present in the Deity, in Bhagavad-gītā, in the taste of water, in the sunshine, in the moonshine and in all sound. Kṛṣṇa is present everywhere, but one has to acquire knowledge in order to know how to see Kṛṣṇa. That is mukti, liberation. That is Kṛṣṇa consciousness. That is also the process of bhakti-yoga-śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam... (SB 7.5.23). Deity worship is arcanam, chanting is vandanam, and dāsyam is working for Kṛṣṇa and spreading this Kṛṣṇa consciousness movement.

Generally we experience that people are primarily interested in seeing Kṛṣṇa, but why is the emphasis on seeing? Let us hear about Him. We must come with a little faith, and as we hear, that faith will increase. One should come to the temple, listen to talks about Kṛṣṇa, and then, after some time, officially take initiation into the service of the Lord. That is called bhajana-kriyā. At that time one has to abandon illicit sex, intoxication, meat-eating and gambling. If one is still attached to all these habits, he should know that he is not making progress. When one is actually advanced in bhajana-kriyā, all these anarthas (unwanted things) will be finished. Paraṁ dṛṣṭvā nivartate ([[Vanisource:BG 2.59|BG 2.59]]). When one appreciates something better, he rejects all kinds of nonsense. Once one gets a taste of Kṛṣṇa consciousness, he cannot remain without it. A drunkard cannot remain without a drink, but a devotee is drunk with Kṛṣṇa consciousness. The immunization against all material diseases is this Kṛṣṇa consciousness. To be immuned to the infection of the guṇas, we have to engage in bhakti-yoga. Once we attain the perfectional stage, we attain ecstatic love of Godhead. In that state we cannot remain without Kṛṣṇa for a moment. That is called bhāva, and that bhāva may increase to mahā-bhāva. This is not possible for ordinary human beings, but it was possible for the gopīs and Rādhārāṇī. Indeed, they could not live without Kṛṣṇa. This is the highest stage of liberation.
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Putana had smeared a very powerful poison on her breasts, and immediately after taking the baby on her lap, she pushed her breastly nipple within His mouth. She was hoping that as soon as He would suck her breast, He would die

2025-01-19T15:28:13Z

DharmendraP:

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{{terms|"Pūtanā had smeared a very powerful poison on her breasts, and immediately after taking the baby on her lap, she pushed her breastly nipple within His mouth. She was hoping that as soon as He would suck her breast, He would die"}}
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{{compiler|Iswaraj}}
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[[Category:Krsna Book Chapter 06 - Putana Killed]]
[[Category:Krsna Book Chapters 01 to 90]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
Pūtanā had smeared a very powerful poison on her breasts, and immediately after taking the baby on her lap, she pushed her breastly nipple within His mouth. She was hoping that as soon as He would suck her breast, He would die. But baby Kṛṣṇa very quickly took the nipple in anger. He sucked the milk-poison along with the life air of the demon.
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<div class="quote_link">
[[Vanisource:KB 6|Krsna Book, 6]]
</div>
<div class="text">
Kṛṣṇa showed the nature of a small baby and closed His eyes, as if to avoid the face of Pūtanā. This closing of the eyes is interpreted and studied in different ways by the devotees. Some say that Kṛṣṇa closed His eyes because He did not like to see the face of Pūtanā, who had killed so many children and who had now come to kill Him. Others say that Pūtanā hesitated to take the baby on her lap because something extraordinary was being dictated to her from within, and in order to give her assurance, Kṛṣṇa closed His eyes so that she would not be frightened. And yet others interpret in this way: Kṛṣṇa appeared in order to kill the demons and give protection to the devotees, as stated in the Bhagavad-gītā: paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ([[Vanisource:BG 4.8 (1972)|BG 4.8]]). The first demon to be killed was a woman. According to Vedic rules, the killing of a woman, a brāhmaṇa, cows or a child is strictly forbidden. Kṛṣṇa was obliged to kill the demon Pūtanā, and because the killing of a woman is forbidden according to Vedic śāstra, He could not help but close His eyes. Another interpretation is that Kṛṣṇa closed His eyes because He simply took Pūtanā to be His nurse. Pūtanā came to Kṛṣṇa just to offer her breast for the Lord to suck. Kṛṣṇa is so merciful that even though He knew Pūtanā was there to kill Him, He took her as His nurse or mother.

There are seven kinds of mothers, according to Vedic injunction: the real mother, the wife of a teacher or spiritual master, the wife of a king, the wife of a brāhmaṇa, the cow, the nurse and mother earth. Because Pūtanā came to take Kṛṣṇa on her lap and offer her breast milk to be sucked by Him, she was accepted by Kṛṣṇa as one of His mothers. That is considered to be another reason He closed His eyes: He had to kill a nurse or mother. But His killing of His mother or nurse was no different from His love for His real mother or His foster mother, Yaśodā. We further understand from Vedic information that Pūtanā was also treated as a mother and given the same facility as Yaśodā. As Yaśodā was given liberation from the material world, Pūtanā was also given liberation. When the baby Kṛṣṇa closed His eyes, Pūtanā took Him on her lap. She did not know that she was holding death personified. If a person mistakes a snake for a rope, he dies. Similarly, Pūtanā had killed so many babies before meeting Kṛṣṇa, and she mistook Him to be like them, but now she was accepting the snake that would kill her immediately.

When Pūtanā was taking baby Kṛṣṇa on her lap, both Yaśodā and Rohiṇī were present, but because she was so beautifully dressed and showed motherly affection toward Kṛṣṇa, they did not forbid her. They could not understand that she was a sword within a decorated case. Pūtanā had smeared a very powerful poison on her breasts, and immediately after taking the baby on her lap, she pushed her breastly nipple within His mouth. She was hoping that as soon as He would suck her breast, He would die. But baby Kṛṣṇa very quickly took the nipple in anger. He sucked the milk-poison along with the life air of the demon. In other words, Kṛṣṇa simultaneously sucked the milk from her breast and killed her by sucking out her life. Kṛṣṇa is so merciful that because the demon Pūtanā came to offer her breast milk to Him, He fulfilled her desire and accepted her activity as motherly. But to stop her from further nefarious activities, He immediately killed her. And because the demon was killed by Kṛṣṇa, she got liberation. As Kṛṣṇa pressed her breast extremely hard and sucked out her very breath, Pūtanā fell down on the ground, spread her arms and legs and began to cry, “Oh, child, leave me, leave me!” She was crying loudly and perspiring, and her whole body became wet.
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Narottama dasa Thakura says that "I am taking poison knowingly." Unknowingly one may take poison, but if knowingly one takes poison, that is very regrettable

2025-01-19T15:18:11Z

DharmendraP:

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<div id="section">
<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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<div class="quote">
<div class="quote_heading">
Sanātana Gosvāmī was born in a very respectable brāhmaṇa family, but because he accepted the service of Muhammadan king, actually he lost his all brahminical culture. He did not lose, but superficially it appeared, because he was mixing with the Muhammadans, eating with them, sitting with them, talking with them. But he gave up. Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha. He understood, "What I am doing? I am committing suicide." Jāniyā śuniyā viṣa khāinu. Narottama dāsa Ṭhākura says that "I am taking poison knowingly." Unknowingly one may take poison, but if knowingly one takes poison, that is very regrettable.
</div>

<div class="quote_link">
[[Vanisource:770228 - Lecture SB 07.09.08 - Mayapur|770228 - Lecture SB 07.09.08 - Mayapur]]
</div>
<div class="text">
Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ ([[Vanisource:BG 4.2 (1972)|BG 4.2]]). Actually, śāstra is not for the loafer class. For highly learned brāhmaṇas and highly elevated kṣatriyas. And the vaiśyas and the śūdras, they are not expected to become very learned in śāstra, but, being directed by proper brāhmaṇa and kṣatriya, they are also perfect. The first perfect class, munayo, as it is said, sattvaikatāna gatayo munayo ([[Vanisource:SB 7.9.8|SB 7.9.8]]), "Great sages . . ." Generally, "great sages" means brāhmaṇas, Vaiṣṇavas. They are situated on the sattva-guṇa by devotional service. Rajas, tamo-guṇa cannot touch them. Naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā ([[Vanisource:SB 1.2.18|SB 1.2.18]]): the bhadra and abhadra, good and bad. So the rajo-guṇa and tamo-guṇa is bad, and sattva-guṇa is good. If we are situated, as it is said, sattvaikatāna-gatayo . . . If you are always situated on the sattva-guṇa, then everything is clear to be done. Sattva-guṇa means prakāṣa. Everything is clear, full knowledge. And rajo-guṇa is not clear. The example is given: just like the wood. There is fire, but the first symptom of fire, wood, you'll find smoke. When you set fire in the wood, first of all smoke comes. So smoke . . . First of all wood, then smoke, then fire. And from fire, when you engage the fire for fire sacrifice, that is the ultimate. Everything coming from the same source, from earth. The wood is coming from wood, the smoke is coming from smoke, the fire is coming . . . And fire, when engaged in fire sacrifice—svāhā—then it is proper use of fire. If one stays in the wood platform, that is completely forgetfulness. When one stays in the smoke platform, there is little light. When one is staying in fire platform, then full light. And when the light is engaged in Kṛṣṇa's service, that is perfect. We have to understand like that.

So Prahlāda Mahārāja is Vaiṣṇava. Vaiṣṇava qualification is,

<div class="quote_verse">
:tṛṇād api sunīcena
:taror api sahiṣṇunā
:amāninā mānadena
:kīrtanīyaḥ sadā hariḥ
:([[Vanisource:CC Adi 17.31|CC Adi 17.31]])
</div>

Vaiṣṇava is always humble—meek and humble. That is Vaiṣṇava. Vaiṣṇava is powerful, but still he is very meek and humble. So here is the sign. Prahlāda Mahārāja is so qualified that immediately Lord Nṛsiṁha-deva put His hand on the head: "My dear child, you have suffered so much. Now be pacified." This is Prahlāda Mahārāja's position—immediately accepted by the Lord. But he's thinking, "I am so lowborn in the family of passionate family," ugra-jāteḥ. He's not proud that "Now Nṛsiṁha-deva has touched my head. Ah. Who is like me? I am the greatest personality." This is not Vaiṣṇava. Sanātana Gosvāmī, when he approached Caitanya Mahāprabhu, he presented himself, nīca jāti nīca karma nīca saṅgī: "I am born of very low grade family, and my duties are also very low grade, and my association are also very low grade." So Sanātana Gosvāmī was born in a very respectable brāhmaṇa family, but because he accepted the service of Muhammadan king, actually he lost his all brahminical culture. He did not lose, but superficially it appeared, because he was mixing with the Muhammadans, eating with them, sitting with them, talking with them. But he gave up. Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha. He understood, "What I am doing? I am committing suicide." Jāniyā śuniyā viṣa khāinu. Narottama dāsa Ṭhākura says that "I am taking poison knowingly." Unknowingly one may take poison, but if knowingly one takes poison, that is very regrettable. So Narottama dāsa Ṭhākura said,

<div class="quote_verse">
:hari hari biphale janama goṅāinu
:manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā,
:jāniyā śuniyā viṣa khāinu
</div>

So we are trying to preach this Kṛṣṇa consciousness movement all over the world, but still, if people do not take to this Kṛṣṇa consciousness movement, then he is drinking poison knowingly. This is the position. He is drinking poison. That's a fact. It is not that we are imagining something, theorizing. They are charging us, "Brainwash." Yes, it is brainwash. It is . . . All the dirty things, stools, are there in the brain, and we are trying to wash them.
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Lord Krsna said, "If this is so, how can ordinary kings, who falsely think themselves the most powerful beings within the material world, usurp a brahmana's property? I do not think that taking poison is as dangerous as taking a brahmana's property"

2025-01-19T15:16:38Z

DharmendraP:

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[[Category:Krsna Book Chapter 64 - The Story of King Nrga]]
[[Category:Krsna Book Chapters 01 to 90]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
If this is so, how can ordinary kings, who falsely think themselves the most powerful beings within the material world, usurp a brāhmaṇa’s property? I do not think that taking poison is as dangerous as taking a brāhmaṇa’s property. For ordinary poison there is treatment—one can be relieved from its effects—but if one drinks the poison of taking a brāhmaṇa’s property, there is no remedy for the mistake. The perfect example is King Nṛga. He was very powerful and very pious, but due to the small mistake of unknowingly usurping a brāhmaṇa’s cow, he was condemned to the abominable life of a lizard.
</div>

<div class="quote_link">
[[Vanisource:KB 64|Krsna Book, 64]]
</div>
<div class="text">
“My dear Supreme Lord Kṛṣṇa, because You have given me this body of a demigod, I will have to go to some heavenly planet; so I am taking this opportunity to beg for Your mercy. I pray that I may have the benediction of never forgetting Your lotus feet, no matter to which form of life or planet I may be transferred. You are all-pervading, present everywhere as cause and effect. You are the cause of all causes, and Your power is unlimited. You are the Absolute Truth, the Supreme Personality of Godhead and the Supreme Brahman. I therefore offer my respectful obeisances unto You again and again. My dear Lord, Your body is full of transcendental bliss and knowledge, and You are eternal. You are the master of all mystic powers; therefore You are known as Yogeśvara. Kindly accept me as an insignificant particle of dust at Your lotus feet.”

Before entering the heavenly planets, King Nṛga circumambulated the Lord, touched his helmet to the Lord’s lotus feet and bowed before Him. Seeing the airplane from the heavenly planets present before him, he was given permission by the Lord to board it. After the departure of King Nṛga, Lord Kṛṣṇa expressed His appreciation for the King’s devotion to the brāhmaṇas as well as his charitable disposition and his performance of Vedic rituals. Therefore, it is recommended that if one cannot directly become a devotee of the Lord, one should follow the Vedic principles of life. This will enable him, one day, to see the Lord by being promoted either directly to the spiritual kingdom or, indirectly, to the heavenly kingdom, where he has hope of being transferred to the spiritual planets.

At this time, Lord Kṛṣṇa was present among His relatives who were members of the kṣatriya class. To teach them through the exemplary character of King Nṛga, He said, “Even though a kṣatriya king may be as powerful as fire, it is not possible for him to usurp the property of a brāhmaṇa and utilize it for his own purpose. If this is so, how can ordinary kings, who falsely think themselves the most powerful beings within the material world, usurp a brāhmaṇa’s property? I do not think that taking poison is as dangerous as taking a brāhmaṇa’s property. For ordinary poison there is treatment—one can be relieved from its effects—but if one drinks the poison of taking a brāhmaṇa’s property, there is no remedy for the mistake. The perfect example is King Nṛga. He was very powerful and very pious, but due to the small mistake of unknowingly usurping a brāhmaṇa’s cow, he was condemned to the abominable life of a lizard. Ordinary poison affects only those who drink it, and ordinary fire can be extinguished simply by pouring water on it, but the araṇi fire ignited by the spiritual potency of a brāhmaṇa who is dissatisfied can burn to ashes the whole family of a person who provokes such a brāhmaṇa. [Formerly, the brāhmaṇas used to ignite the fire of sacrifice not with matches or any other external fire but with their powerful mantras, called araṇi.] If someone even touches a brāhmaṇa’s property, his family is ruined for three generations. However, if a brāhmaṇa’s property is forcibly taken away, the taker’s family for ten generations before him and ten generations after will be subject to ruination. On the other hand, if someone becomes a pure Vaiṣṇava, or devotee of the Lord, ten generations of his family before his birth and ten generations after will be liberated.”

Lord Kṛṣṇa continued: “If some foolish king who is puffed up by his wealth, prestige and power wants to usurp a brāhmaṇa’s property, he should be understood to be clearing his path to hell; he does not know how much he has to suffer for such an unwise act. If someone takes away the property of a very liberal brāhmaṇa who is encumbered by a large dependent family, then such a usurper is put into the hell known as Kumbhīpāka; not only is he put into this hell, but his family members also have to accept such a miserable condition of life. A person who takes away a brāhmaṇa’s property, whether it was originally given by him or by someone else, is condemned to live for at least sixty thousand years as a miserable insect in stool. Therefore I instruct you, all My boys and relatives present here, do not, even by mistake, take the possession of a brāhmaṇa and thereby pollute your whole family. If someone even wishes to possess such property, let alone attempts to take it away by force, the duration of his life will be reduced. He will be defeated by his enemies, and after being bereft of his royal position, when he gives up his body he will become a serpent, giving trouble to all other living entities. My dear boys and relatives, I therefore advise you that even if a brāhmaṇa becomes angry with you and calls you by ill names or curses you, still you should not retaliate. On the contrary, you should smile, tolerate him and offer your respects to the brāhmaṇa. You know very well that even I Myself offer My obeisances to the brāhmaṇas with great respect three times daily. You should therefore follow My instruction and example. I shall not forgive anyone who does not follow them, and I shall punish him. You should learn from the example of King Nṛga that even if someone unknowingly usurps the property of a brāhmaṇa, he is put into a miserable condition of life.”

Thus Lord Kṛṣṇa, who is always engaged in purifying the conditioned living entities, gave instruction not only to His family members and the inhabitants of Dvārakā but to all the members of human society. After this, the Lord entered His palace.
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For ordinary poison there is treatment - one can be relieved from its effects - but if one drinks the poison of taking a brahmana's property, there is no remedy for the mistake. The perfect example is King Nrga

2025-01-19T15:13:56Z

DharmendraP:

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
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<div id="KB64_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="68" link="KB 64" link_text="Krsna Book 64">
<div class="heading">At this time, Lord Kṛṣṇa was present among His relatives who were members of the kṣatriya class. To teach them through the exemplary character of King Nṛga, He said, “Even though a kṣatriya king may be as powerful as fire, it is not possible for him to usurp the property of a brāhmaṇa and utilize it for his own purpose. If this is so, how can ordinary kings, who falsely think themselves the most powerful beings within the material world, usurp a brāhmaṇa's property? I do not think that taking poison is as dangerous as taking a brāhmaṇa's property. For ordinary poison there is treatment—one can be relieved from its effects—but if one drinks the poison of taking a brāhmaṇa's property, there is no remedy for the mistake. The perfect example is King Nṛga.
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<span class="link">[[Vanisource:KB 64|Krsna Book 64]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When King Nṛga elected to receive the results of his impious activities, he was given the body of a lizard because of the mistake in his pious activities; thus he could not be directly converted to a higher status of life like a great demigod. However, along with his pious activities, he thought of Kṛṣṇa, so he was quickly released from the body of a lizard and given the body of a demigod. By worshiping the Supreme Lord, those who desire material opulences are given the bodies of powerful demigods. Sometimes these demigods can see the Supreme Personality of Godhead face to face, but they are still not yet eligible to enter into the spiritual kingdom, the Vaikuṇṭha planets. However, if the demigods continue to be devotees of the Lord, the next chance they get they will enter into the Vaikuṇṭha planets.</p>
<p>Having attained the body of a demigod, King Nṛga, continuing to remember everything, said, “My dear Lord, You are the Supreme Lord and are worshiped by all the demigods. You are not one of the ordinary living entities; You are the Supreme Person, Puruṣottama. You are the source of all happiness for all living entities; therefore You are known as Govinda. You are the Lord of those living entities who have accepted material bodies and those who have not yet accepted material bodies. (Among the living entities who have not accepted material bodies are those who hover in the material world as evil spirits or live in the ghostly atmosphere. However, those who live in the spiritual kingdom, the Vaikuṇṭhalokas, have bodies not made of material elements.) You, my Lord, are infallible. You are the Supreme, the purest of all living entities. You live in everyone's heart. You are the shelter of all living entities, Nārāyaṇa. Being seated in the heart of all living beings, You are the supreme director of everyone's sensual activities; therefore, You are called Hṛṣīkeśa.</p>
<p>"My dear Supreme Lord Kṛṣṇa, because You have given me this body of a demigod, I will have to go to some heavenly planet; so I am taking this opportunity to beg for Your mercy. I pray that I may have the benediction of never forgetting Your lotus feet, no matter to which form of life or planet I may be transferred. You are all-pervading, present everywhere as cause and effect. You are the cause of all causes, and Your power is unlimited. You are the Absolute Truth, the Supreme Personality of Godhead and the Supreme Brahman. I therefore offer my respectful obeisances unto You again and again. My dear Lord, Your body is full of transcendental bliss and knowledge, and You are eternal. You are the master of all mystic powers; therefore You are known as Yogeśvara. Kindly accept me as an insignificant particle of dust at Your lotus feet."</p>
<p>Before entering the heavenly planets, King Nṛga circumambulated the Lord, touched his helmet to the Lord's lotus feet and bowed before Him. Seeing the airplane from the heavenly planets present before him, he was given permission by the Lord to board it. After the departure of King Nṛga, Lord Kṛṣṇa expressed His appreciation for the King's devotion to the brāhmaṇas as well as his charitable disposition and his performance of Vedic rituals. Therefore, it is recommended that if one cannot directly become a devotee of the Lord, one should follow the Vedic principles of life. This will enable him, one day, to see the Lord by being promoted either directly to the spiritual kingdom or, indirectly, to the heavenly kingdom, where he has hope of being transferred to the spiritual planets.</p>
<p>At this time, Lord Kṛṣṇa was present among His relatives who were members of the kṣatriya class. To teach them through the exemplary character of King Nṛga, He said, “Even though a kṣatriya king may be as powerful as fire, it is not possible for him to usurp the property of a brāhmaṇa and utilize it for his own purpose. If this is so, how can ordinary kings, who falsely think themselves the most powerful beings within the material world, usurp a brāhmaṇa's property? I do not think that taking poison is as dangerous as taking a brāhmaṇa's property. For ordinary poison there is treatment—one can be relieved from its effects—but if one drinks the poison of taking a brāhmaṇa's property, there is no remedy for the mistake. The perfect example is King Nṛga. He was very powerful and very pious, but due to the small mistake of unknowingly usurping a brāhmaṇa's cow, he was condemned to the abominable life of a lizard. Ordinary poison affects only those who drink it, and ordinary fire can be extinguished simply by pouring water on it, but the araṇi fire ignited by the spiritual potency of a brāhmaṇa who is dissatisfied can burn to ashes the whole family of a person who provokes such a brāhmaṇa. (Formerly, the brāhmaṇas used to ignite the fire of sacrifice not with matches or any other external fire but with their powerful mantras, called araṇi.) If someone even touches a brāhmaṇa's property, his family is ruined for three generations. However, if a brāhmaṇa's property is forcibly taken away, the taker's family for ten generations before him and ten generations after will be subject to ruination. On the other hand, if someone becomes a pure Vaiṣṇava, or devotee of the Lord, ten generations of his family before his birth and ten generations after will be liberated.”</p>
<p>Lord Kṛṣṇa continued: “If some foolish king who is puffed up by his wealth, prestige and power wants to usurp a brāhmaṇa's property, he should be understood to be clearing his path to hell; he does not know how much he has to suffer for such an unwise act. If someone takes away the property of a very liberal brāhmaṇa who is encumbered by a large dependent family, then such a usurper is put into the hell known as Kumbhīpāka; not only is he put into this hell, but his family members also have to accept such a miserable condition of life. A person who takes away a brāhmaṇa's property, whether it was originally given by him or by someone else, is condemned to live for at least sixty thousand years as a miserable insect in stool. Therefore I instruct you, all My boys and relatives present here, do not, even by mistake, take the possession of a brāhmaṇa and thereby pollute your whole family. If someone even wishes to possess such property, let alone attempts to take it away by force, the duration of his life will be reduced. He will be defeated by his enemies, and after being bereft of his royal position, when he gives up his body he will become a serpent, giving trouble to all other living entities. My dear boys and relatives, I therefore advise you that even if a brāhmaṇa becomes angry with you and calls you by ill names or curses you, still you should not retaliate. On the contrary, you should smile, tolerate him and offer your respects to the brāhmaṇa. You know very well that even I Myself offer My obeisances to the brāhmaṇas with great respect three times daily. You should therefore follow My instruction and example. I shall not forgive anyone who does not follow them, and I shall punish him. You should learn from the example of King Nṛga that even if someone unknowingly usurps the property of a brāhmaṇa, he is put into a miserable condition of life.”</p>
<p>Thus Lord Kṛṣṇa, who is always engaged in purifying the conditioned living entities, gave instruction not only to His family members and the inhabitants of Dvārakā but to all the members of human society. After this, the Lord entered His palace.</p>
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When these varieties become intolerable, social condition unbearable, then he commits suicide. So this sunyavadi, mayavadi means it is spiritual suicide, because they have no information of the spiritual varieties

2024-11-10T14:49:02Z

DharmendraP:

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<h3>Srimad-Bhagavatam Lectures</h3>
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O the śūnyavādī and the nirviśeṣavādī, they want to make these varieties of enjoyment zero. That is called nirvāṇa philosophy, Buddha philosophy, that "These varieties of enjoyment is followed by painful condition, so you should make this variety zero." Just like sometimes one commits suicide. When these varieties become intolerable, social condition unbearable, then he commits suicide. So this śūnyavādī, māyāvādī means it is spiritual suicide, because they have no information of the spiritual varieties. Anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). They do not know that these varieties of enjoyment can be executed with the Supreme Personality of Godhead, and that will endure eternally, and we shall enjoy eternally. That they cannot understand. That is the difference between Vaiṣṇava and others.
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[[Vanisource:750709 - Lecture SB 06.01.25 - Chicago|750709 - Lecture SB 06.01.25 - Chicago]]
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We are all eternal. We want everything eternally existing. If you want that, then you place your love in Kṛṣṇa. This is the difference. Kṛṣṇa consciousness means if you practice here, following the inhabitants of Vṛndāvana either as gopī or as cowherd boy or as flowers, trees, water. . . Vṛndāvana is not vacant. It is full of varieties. Without varieties, there is no enjoyment. Variety is the mother of enjoyment. So the Māyāvādī philosophers, nirviśeṣa-śūnyavādi. . . There are philosophers, they are trying to negate these varieties. They are disgusted with the varieties. Everyone is disgusted. The same child, when he grows up, he becomes disobedient to the father and breaks. He goes away. The father is broken-hearted: "Oh, I loved this child, and he became so unfaithful. He has done so much harm, and he has gone away." Broken-hearted. Broken-heart. . . That you will have to experience in the material world.

So the śūnyavādī and the nirviśeṣavādī, they want to make these varieties of enjoyment zero. That is called nirvāṇa philosophy, Buddha philosophy, that "These varieties of enjoyment is followed by painful condition, so you should make this variety zero." Just like sometimes one commits suicide. When these varieties become intolerable, social condition unbearable, then he commits suicide. So this śūnyavādī, māyāvādī means it is spiritual suicide, because they have no information of the spiritual varieties. Anādṛta-yuṣmad-aṅghrayaḥ ([[Vanisource:SB 10.2.32|SB 10.2.32]]). They do not know that these varieties of enjoyment can be executed with the Supreme Personality of Godhead, and that will endure eternally, and we shall enjoy eternally. That they cannot understand. That is the difference between Vaiṣṇava and others. They, being disgusted. . . Brahma satyaṁ jagan mithyā, Śaṅkara's philosophy, impersonalist, that "Take to Brahman. The so-called varieties of enjoyment in this material world is mithyā, false. So take to Brahman, merge into the Brahman, and remain there perpetually. Don't seek after these varieties of enjoyment."
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We are not meant for material realization. We are meant for spiritual realization, the human form. So that we should take advantage of. That is the mission of human form of life. If we miss this, then we are committing suicide

2024-11-10T14:48:27Z

DharmendraP:

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This spiritual realization is easier than any kind of material realization. Because we are not meant for material realization. We are meant for spiritual realization, the human form. So that we should take advantage of. That is the mission of human form of life. If we miss this, then we are committing suicide.
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[[Vanisource:690505 - Lecture Excerpt - Boston|690505 - Lecture Excerpt - Boston]]
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If you want to make . . . if you want to have peace of this soul, of your mind, of your society, of your family, simply by amassing money, by material advance, it will never be possible. But if you improve a little in spiritual life, you become immediately happy.

So your business is how to become happy, because by nature you are happy. Diseased condition, that happiness being checked. So this is our diseased condition, this material, conditional life, this body. So as one intelligent person puts himself under the treatment of a physician to get out of the disease, similarly, human life is meant for putting himself to the expert physician who can cure you from your material disease. That is your business. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam ([[Vanisource:SB 11.3.21|SB 11.3.21]]).

That is the injunction of all Vedic literature. Just like Kṛṣṇa, Kṛṣṇa is teaching Arjuna. Arjuna is surrendering to Kṛṣṇa, śiṣyas te 'ham sädhi māṁ prapannam ([[Vanisource:BG 2.7 (1972)|BG 2.7]])

"My dear Kṛṣṇa, so long I was speaking with You just as friends. Now I surrender unto You as Your student, as Your disciple. You become my spiritual master and teach me properly." This is the process. Arjuna is exampling himself that he's accepting Kṛṣṇa as the spiritual master, teacher. And then Kṛṣṇa began to teach the Bhagavad-gītā, and he changed his decision, and he was freed from all anxieties. This is spiritual life.

So this spiritual realization is easier than any kind of material realization. Because we are not meant for material realization. We are meant for spiritual realization, the human form. So that we should take advantage of. That is the mission of human form of life. If we miss this, then we are committing suicide.

Go on.

Puruṣottama: So the reason why material progress doesn't work simply because everything in the material world is temporary. Nothing is actually real, nothing is permanent, it's a reflection of reality. The reality is actually spiritual, you can't find something real, you can't find something permanent in a temporary situation.

An example is that if you see the reflection of some fruit in a mirror and it looks very nice and you become very hungry and if we try to get the fruit. So you're not going to get it, no matter how hard you try. This is the material advancement, this is the material content, you're looking for eternal happiness, looking for a permanent solution to all your problems but you're turning to a reflection of reality.

Your not at the real thing, real happiness is not even in the material world. People think that, "If I had a car, if I had a beautiful wife, if I had this or that then I'll be happy." Actually it's a reflection, it's just trying to get off the mirror. Trying to get the fruit through the mirror. It doesn't work that way you have to be intelligent enough to realise this is not real. It's just a reflection and you must turn and face to the real fruit.

It's behind you, you couldn't see it but you must turn around that's what Kṛṣṇa consciousness is. It's turning to Kṛṣṇa, it's turning to the reality everyone in the material world is so intent, just fix the mind, I must get the fruit, I must get . . . I must have happiness, I must have success, I must have this I must have that. And then they don't use their intelligence they are so deluded by the illusion of the mirror they can't think correctly. They don't realise this is simply an illusion.

The process of turning to reality, the process is very simple. Simply if we hear, simply hear about Kṛṣṇa come to this temple and hear of Kṛṣṇa's name in chanting. Hear about the pastimes of Kṛṣṇa, hear about the words of Kṛṣṇa as he spoke Bhagavad-gītā and this is . . . this is turning to Kṛṣṇa. This is what it means to turn to Kṛṣṇa-through your ears. Through your mind, your consciousness, just to engage in Kṛṣṇa. Return to reality and then you will see as all the devotees here see. It's a permanent solution and permanent happiness. It is not just temporary it's not a reflection.

Mahārāja Parīkṣit was a great saintly King, he found out that he was going to die in seven days. So he sought out Śukadeva Gosvāmī a great saintly person and he asked him about what is the absolute truth. What is Kṛṣṇa? And Śukadeva Gosvāmī the great Saint said: "You have asked the most intelligent question. You have asked about Kṛṣṇa. You've asked about the absolute truth." This is the most intelligent thing we can do. All day long everyone is asking questions, every second there is a question coming in our mind. And in the next second there is an answer. This goes on and on eternally.

In the Śrīmad-Bhāgavatam-our spiritual master wrote that even the birds and the trees every second there is question and answer on and on. Where will I get food next, how will I do this how will I do that. Always questions and answers, there is no end to them. Until you ask about Kṛṣṇa until you ask that final question. The question about the absolute truth and this brings you to the ultimate answer and that answer is that you are the servant of God.

Everything you see around us is here simply for the pleasure of Kṛṣṇa, we ourselves were created simply for the pleasure of God. There is no other meaning to our existence but to please God. But in the material consciousness the idea is how can I get pleasure from myself. So this is actually finding the absolute truth. The absolute truth is in everything, a balance, all the food, all the trees, the air, the mountains, the beautiful things.

Everything's here simply because Kṛṣṇa wants it here for His enjoyment. We are here simply for Kṛṣṇa's enjoyment. So if our consciousness is saying: "How can I enjoy, how can I get pleasure out of all these things." Then we are going against the absolute truth and how can we possibly be happy ? So first we have to surrender and we have to realise everything is here for the pleasure of God so let me use everything for the pleasure of God.

Let me utilise all my time, all my energy. If I have money then I will give my money, I will use my words, I will use to speak about Kṛṣṇa. I will use my ears to hear about Kṛṣṇa, glorify Kṛṣṇa, tell people about Kṛṣṇa and work for Kṛṣṇa.

So this latest perfection-go back in our constitutional position as the servant of God. In the material world being a servant is in a lower position but actually in spiritual life it is just the opposite. It's in a higher position. You reach perfection, you don't become unhappy. In the material world a servant could be kicked by his master and treated ill and he is unhappy.

That's why we don't like the idea of being a servant. We like the idea of being a master but actually to become the servant of God is not like that, it is blissful. Just like if the son thinks that, "Oh I don't want to obey my father, I want to be independent on my own." So the little child runs away from home thinking that he is going to be independent, he is going to get pleasure for himself.

So he's just going to suffer, he is not going to enjoy but then finally when he realises that I must go back to my father I'm not independent, I am eternally dependent on my father as long as I am in this position. So he goes back to his father and it is not an unpleasant meeting, the father doesn't . . . he isn't very mad and he beats him and hurts him.

Surrendering to Kṛṣṇa is not like that, that Kṛṣṇa becomes very angry with you. No it is a very blissful occasion being reunited with your father, reuniting in your actual position it's a very blissful reunion to meet Kṛṣṇa again. This is Kṛṣṇa consciousness, to go back to home back to Godhead. It's actually all everybody wants, spiritual life.

We are looking for the pleasure of spiritual life in the material world. If we simply tell people we can find the pleasure in the spiritual world that's where it really is and the way that you do that is to simply chant the name of Kṛṣṇa. Chant:

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:hare kṛṣṇa, hare kṛṣṇa, kṛṣṇa kṛṣṇa, hare hare
:hare rāma, hare rāma, rāma rāma, hare hare
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This is practically engaging ourselves in the service of Kṛṣṇa, practically turning to Him. It is not vague, it is not uncertain, you're saying Kṛṣṇa's names, you're engaging all your sense in Kṛṣṇa. And you can see for yourself practically, "Yes I'm back with Kṛṣṇa. I'm making progress in spiritual life."

Prabhupāda: Brahmānanda you can speak some?

Brahmānanda: This platform of God consciousness for being reunited with the absolute truth, being fixed in the eternal natural position of the soul as sac-cid-ānanda vigraha in full blissful knowledge in perfect form as a servitor of the Supreme Personality of Godhead cannot be realised by the attempt of exploration of the central role and cannot be understood or approached by force of mind or intelligence. So nobody who is willing to spend his lifetime in the false and illusory creating pursuits of this world is able to come to the final conclusion of how to bring about that eternal blissful feeling which he so much desires and neither is he able to advise anybody else as to what the cause of all causes is and to how he can obtain himself that realm of unalloyed happiness.

So the process for finding out the absolute truth is not to search in this world, nor is it to speculate by means of our mind and intelligence but it is to accept the absolute truth as it is presented by the Personality of Godhead Himself. Who is the original spiritual master seated in everybody's heart and he can be known as soon as one is willing to turn his attention towards Him.

The inner God or the Personality of Godhead seated in the heart is one of two gurus and the other guru is the external guru or spiritual master who appears to the enquiring soul and by the mercy of Godhead himself and it is said in the scripture that by the mercy of the Personality of Godhead Kṛṣṇa one receives a bona-fide spiritual master and by the mercy of the bona-fide spiritual master one receives Kṛṣṇa.

So one should be enquiring after the absolute truth and this has been determined that no one should seek for pleasure in this material world. That we cannot presume ourselves to be God. The obvious fact is that we are not God. The additional obvious fact is that if we are not God now we can never become God because God is never not God. So here we are in this platform of not God and we are being kicked by other not God's and thinking very puffed up thoughts that we are very big.

So Kṛṣṇa is presenting to us a darśana of humility, that you have to give up your vain pursuits and give up your pride and you must surrender to Him. He is not begging for your attention in the way that somebody wants some money, some false teacher is begging. He is complete in Himself and what He wants only is your love. If you can find out the secret and find out somebody who can teach you that secret, the art of love of God then your life will become perfect.

So Kṛṣṇa kindly sends a spiritual master and if we can turn our ear to Him and listen with a submissive attitude and not really challenging state of mind then we can appreciate the presentation of the absolute truth. Just as it is presented by the Personality of Godhead Himself. Why? Because the realised soul takes dictation from the Personality of Godhead directly without any distortion he makes no addition or subtraction according to his own imagination but presents the absolute truth just as it is an eternally being presented by the Personality of Godhead Kṛṣṇa Himself.

And so we can accept it from him and make no error, just as a child can accept from his mother, "What is this?" "This is a watch." So we can also accept what is the absolute truth? -Kṛṣṇa from the realised soul and the realised soul has no other business in this world except to deliver the fallen souls back home to Kṛṣṇa which is tantamount to delivering Kṛṣṇa to them. So you have to be willing to accept Kṛṣṇa and Kṛṣṇa is already willing to accept you.

Summarised by Puruṣottama so nicely who has advised us to turn our attention in the direction of the Personality of Godhead. The Lord can satisfy all our desires it is described in the Vedas as satisfying fully all the desires of all beings from time immemorial. So whatever you want you can get it from the Personality of Godhead He is supplying everything to everyone. And so we should turn our attention towards Him and accept this highest blessing which is love of Himself.

And in such consciousness we can live this life peacefully, happily, in ecstatic joyous consciousness without making any error in our life. Without wasting our time, losing all doubt as to the mission of our life and come to the steady conclusion of intelligence. That we are parts and parcels eternal servitors of the Personality of Godhead.

Prabhupāda: So now you can . . . if you have got any question, you can pose.
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Unless one is extremely advanced in spiritual consciousness, household life is nothing but a dark well in which one commits suicide

2024-11-10T14:47:42Z

DharmendraP:

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<h3>SB Canto 9</h3>
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If one wants relief from the miserable condition of material life, one must voluntarily give up his lusty relationship with his wife; otherwise there is no question of self-realization. Unless one is extremely advanced in spiritual consciousness, household life is nothing but a dark well in which one commits suicide. Prahlāda Mahārāja therefore recommended that in due time, at least after one's fiftieth year, one must give up household life and go to the forest.
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<div class="quote_link">
[[Vanisource:SB 9.19.12|SB 9.19.12, Translation and Purport]]
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<div class="quote_translation">
O my dear wife with beautiful eyebrows, I am exactly like that he-goat, for I am so poor in intelligence that I am captivated by your beauty and have forgotten the real task of self-realization.
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<div class="text">
If one remains a victim of the so-called beauty of his wife, his family life is nothing but a dark well. Hitvātma-pātaṁ gṛham andha-kūpam. Existence in such a dark well is certainly suicidal. If one wants relief from the miserable condition of material life, one must voluntarily give up his lusty relationship with his wife; otherwise there is no question of self-realization. Unless one is extremely advanced in spiritual consciousness, household life is nothing but a dark well in which one commits suicide. Prahlāda Mahārāja therefore recommended that in due time, at least after one's fiftieth year, one must give up household life and go to the forest. Vanaṁ gato yad dharim āśrayeta ([[Vanisource:SB 7.5.5|SB 7.5.5]]). There one should seek shelter at the lotus feet of Hari.
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The spiritual master is the captain, and you take advantage. Your, this human body is a good boat. So good boat, favorable condition, good captain—take advantage of crossing this ocean. Otherwise you are committing suicide

2024-11-10T14:45:03Z

DharmendraP:

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[[Category:Prabhupada Speaks - Morning Walks, 1975]]
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1975_Conversations_and_Morning_Walks" class="sub_section" sec_index="8" parent="Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3>
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<div id="MorningWalkOctober51975Mauritius_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="201" link="Morning Walk -- October 5, 1975, Mauritius" link_text="Morning Walk -- October 5, 1975, Mauritius">
<div class="heading">The spiritual master is the captain, and you take advantage. Your, this human body is a good boat. So good boat, favorable condition, good captain—take advantage of crossing this ocean. Otherwise you are committing suicide.
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<mp3player>https://s3.amazonaws.com/vanipedia/clip/751005mw.mau_clip5.mp3</mp3player>
<span class="link">[[Vanisource:Morning Walk -- October 5, 1975, Mauritius|Morning Walk -- October 5, 1975, Mauritius]]: </span><div class="text"><p style="display: inline;">Indian man (4): How would you know what to consume and what not, Swamijī?</p>
<p>Prabhupāda: That is stated in the śāstra. Kṛṣṇa says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati ([[Vanisource:BG 9.26 (1972)|BG 9.26]]). Patram means vegetable, leaves; puṣpam, flower. In this way, whatever He says, you collect and offer to Him and take prasādam. Then you are not responsible. And if you collect for yourself even patram without offering to Kṛṣṇa, if you take, you are responsible for killing. It doesn't matter whether you kill a big animal or a small plant. You are responsible. Just like a soldier. He kills hundreds and thousands of men and he is given gold medal. And as soon as he kills one man for his sense gratification he is hanged. Eh? Is it not? He can say, "I have killed so many men. At that time I was not hanged. I was given gold medal. How is that? (laughter) I have killed only one man. I am going to be hanged?" That is law. You cannot do anything on your own account, sense gratification. Then you are responsible. Yajñārthāt karmaṇo 'nyatra loko 'ya karma-bandhanaḥ. Everything is stated. Read Bhagavad-gītā very thoroughly and try to understand. Then everything will be clear, how to live, how to organize society. We have to live. The same thing: we are also working, we are also eating, we are sleeping, we are also marrying—but according to Kṛṣṇa's direction. Then it is Kṛṣṇa conscious life and perfect life. And as soon as you do anything whimsically, at your will, then you are responsible. Kṛṣṇa or His representative. Kṛṣṇa is giving instruction, and His representative is explaining. In both ways Kṛṣṇa is helping. So even so much facility being offered to you, if you don't take advantage, then you are committing suicide. Ātmahā. Ātmahā. Just like the sea is now calm and quiet. If you want to go somewhere, take advantage of it. And if you start your boat while it is cyclone, then you'll be drowned. So Kṛṣṇa has left the book of instruction, Bhagavad-gītā. It is favorable condition. And the spiritual master is the captain, and you take advantage. Your, this human body is a good boat. So good boat, favorable condition, good captain—take advantage of crossing this ocean. Otherwise you are committing suicide. Daivī hy eṣā guṇamayī mama māyā duratyayā ([[Vanisource:BG 7.14 (1972)|BG 7.14]]). It is very difficult to cross over this ocean of nescience, but these are the favorable conditions. One should take advantage of these favorable conditions and cross over this ocean of nescience.</p>
<p>Devotee (5): Many people, they don't want to accept a captain. They want to go all alone.</p>
<p>Prabhupāda: Let them be drowned. Who can check them? If they do not accept good captain, let them be drowned. There is no regret for them. Let them go to hell. They are going, actually. For their dog's obstinacy they are going to hell. Adānta-gobhir viṣatāṁ tamiśram ([[Vanisource:SB 7.5.30|SB 7.5.30]]). This is stated. Because they cannot control their senses they are going to hell.</p>
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The exact word used in Srimad-Bhagavatam is pasu-ghna, which means killing animals or killing oneself. Persons who are not self-realized and who are not interested in spiritual realization are killing themselves; they are committing suicide

2024-11-10T14:44:32Z

DharmendraP:

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{{terms|"The exact word used in Śrīmad-Bhāgavatam is paśu-ghna, which means killing animals or killing oneself. Persons who are not self-realized and who are not interested in spiritual realization are killing themselves; they are committing suicide"}}
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
The exact word used in Śrīmad-Bhāgavatam is paśu-ghna, which means killing animals or killing oneself. Persons who are not self-realized and who are not interested in spiritual realization are killing themselves; they are committing suicide. Because this human form of life is especially meant for self-realization, by neglecting this important part of his activities one simply wastes his time like the animals. So he is paśu-ghna. The other meaning of the word refers to those who are actually killing animals.
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<div class="quote_link">
[[Vanisource:KB Introduction|KB Introduction]]
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<div class="text">
This kṛṣṇa-kathā will also be very much appealing to the most materialistic persons because Kṛṣṇa’s pastimes with the gopīs (cowherd girls) are exactly like the loving affairs between young girls and boys within this material world. Actually, the sex feeling found in human society is not unnatural because this same sex feeling is there in the original Personality of Godhead. The pleasure potency is called Śrīmatī Rādhārāṇī. The attraction of loving affairs on the basis of sex feeling is the original feature of the Supreme Personality of Godhead, and we, the conditioned souls, being part and parcel of the Supreme, have such feelings also, but they are experienced within a perverted, minute condition. Therefore, when those who are after sex life in this material world hear about Kṛṣṇa’s pastimes with the gopīs, they will relish transcendental pleasure, although it appears to be materialistic. The advantage will be that they will gradually be elevated to the spiritual platform. In the Bhāgavatam it is stated that if one hears the pastimes of Lord Kṛṣṇa with the gopīs, from authorities with submission, then he will be promoted to the platform of transcendental loving service to the Lord, and the material disease of lust within his heart will be completely vanquished. In other words, such hearing will counteract material sex life.

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

King Parīkṣit was especially interested in hearing kṛṣṇa-kathā because he knew that his forefathers, particularly his grandfather, Arjuna, were victorious in the great Battle of Kurukṣetra only because of Kṛṣṇa. We may also take this material world as a Battlefield of Kurukṣetra. Everyone is struggling hard for existence on this battlefield, and at every step there is danger. According to Mahārāja Parīkṣit, the Battlefield of Kurukṣetra was just like a vast ocean full of dangerous animals. His grandfather Arjuna had to fight with such great heroes as Bhīṣma, Droṇa, Karṇa and many others who were not ordinary fighters. Such warriors have been compared to the timiṅgila fish in the ocean. The timiṅgila fish can very easily swallow up big whales. The great fighters on the Battlefield of Kurukṣetra could swallow many, many Arjunas very easily, but simply due to Kṛṣṇa’s mercy, Arjuna was able to kill all of them. Just as one can cross with no exertion over the little bit of water contained in the hoofprint of a calf, so Arjuna, by the grace of Kṛṣṇa, was able to very easily jump over the ocean of the Battle of Kurukṣetra.

Mahārāja Parīkṣit very much appreciated Kṛṣṇa’s activities for many other reasons. Not only was his grandfather saved by Kṛṣṇa, but he himself also was saved by Kṛṣṇa. By the end of the Battle of Kurukṣetra, all the members of the Kuru dynasty, both the sons and grandsons on the side of Dhṛtarāṣṭra and those on the side of the Pāṇḍavas, had died in the fighting. Except the five Pāṇḍava brothers, everyone died on the Battlefield of Kurukṣetra. Mahārāja Parīkṣit was at that time within the womb of his mother. His father, Abhimanyu, the son of Arjuna, also died on the Battlefield of Kurukṣetra, and so Mahārāja Parīkṣit was a posthumous child. When he was in the womb of his mother, a brahmāstra weapon was released by Aśvatthāmā to kill the child. When Parīkṣit Mahārāja’s mother, Uttarā, approached Kṛṣṇa, Kṛṣṇa, seeing the danger of abortion, entered her womb as the Supersoul and saved Mahārāja Parīkṣit. Mahārāja Parīkṣit’s other name is Viṣṇurāta because he was saved by Lord Viṣṇu Himself while still within the womb.
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The ambitious Mayavadi philosophers desire to merge into the existence of the Lord, and this may be accepted as sayujya-mukti. However, this form of mukti means denying one’s individual existence. In other words, it is a kind of spiritual suicide

2024-11-10T14:43:46Z

DharmendraP:

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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 06 Purports - The Liberation of Sarvabhauma Bhattacarya]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Madhya-lila</h3>
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<div class="quote">
<div class="quote_heading">
The ambitious Māyāvādī philosophers desire to merge into the existence of the Lord, and this may be accepted as sāyujya-mukti. However, this form of mukti means denying one’s individual existence. In other words, it is a kind of spiritual suicide. This is absolutely opposed to the philosophy of bhakti-yoga.
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<div class="quote_link">
[[Vanisource:CC Madhya 6.169|CC Madhya 6.169, Translation and Purport]]
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<div class="quote_translation">
“Śrīla Vyāsadeva presented the Vedānta philosophy for the deliverance of conditioned souls, but if one hears the commentary of Śaṅkarācārya, everything is spoiled.
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<div class="text">
<div class="purport">

Factually, the devotional service of the Lord is described in the Vedānta-sūtra, but the Māyāvādī philosophers, the Śaṅkarites, prepared a commentary known as Śārīraka-bhāṣya, in which the transcendental form of the Lord is denied. The Māyāvādī philosophers think that the living entity is identical with the Supreme Soul, Brahman. Their commentaries on the Vedānta-sūtra are completely opposed to the principle of devotional service. Caitanya Mahāprabhu therefore warns us to avoid these commentaries. If one indulges in hearing the Śaṅkarite Śārīraka-bhāṣya, he will certainly be bereft of all real knowledge.

The ambitious Māyāvādī philosophers desire to merge into the existence of the Lord, and this may be accepted as sāyujya-mukti. However, this form of mukti means denying one’s individual existence. In other words, it is a kind of spiritual suicide. This is absolutely opposed to the philosophy of bhakti-yoga. Bhakti-yoga offers immortality to the individual conditioned soul. If one follows the Māyāvādī philosophy, he misses his opportunity to become immortal after giving up the material body. The immortality of the individual person is the highest perfectional stage a living entity can attain.

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Pure devotees like King Kulasekhara are particularly careful to avoid a process that will end in their becoming one with the existence of the Lord, a state known as advandva, nonduality. This is simply spiritual suicide

2024-11-10T14:41:53Z

DharmendraP:

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[[Category:Mukunda-mala-stotra Chapters 01 to 06]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Mukunda-mala-stotra (mantras 1 to 6 only)</h3>
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<div class="quote">
<div class="quote_heading">
Pure devotees like King Kulaśekhara are particularly careful to avoid a process that will end in their becoming one with the existence of the Lord, a state known as advandva, nonduality. This is simply spiritual suicide. Out of the five kinds of salvation, advandva is the most abominable for a devotee. A pure devotee denounces such oneness with the Lord as worse than going to hell.
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[[Vanisource:MM 4|Mukunda-mala-stotra mantra 4, Translation and Purport]]
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<div class="quote_translation">
O Lord Hari, it is not to be saved from the dualities of material existence or the grim tribulations of the Kumbhīpāka hell that I pray to Your lotus feet. Nor is my purpose to enjoy the soft-skinned beautiful women who reside in the gardens of heaven. I pray to Your lotus feet only so that I may remember You alone in the core of my heart, birth after birth.
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<div class="text">
There are two classes of men: the atheists and the theists. The atheists have no faith in the Supreme Personality of Godhead, while the theists have various degrees of faith in Him.

The atheists are faithless on account of their many misdeeds in their present and past lives. They fall into four categories: (1) the gross materialists, (2) the immoral sinners, (3) the number-one fools, and (4) those who are bewildered by māyā despite their mundane erudition. No one among these four classes of atheist ever believes in the Supreme Personality of Godhead, what to speak of offering prayers unto His lotus feet.

The theists, on the other hand, have faith in the Lord and pray to Him with various motives. One attains such a theistic life not by chance but as a result of performing many pious acts in both the present life and the past life. Such pious men also belong to four categories: (1) the needy, (2) those who have fallen into difficulty, (3) those who are inquisitive about the transcendental science, and (4) the genuine philosophers. The philosophers and those who are inquisitive are better than those in categories (1) and (2). But a pure devotee is far above these four classes of pious men, for he is in the transcendental position.

The needy pious man prays to God for a better standard of life, and the pious man who has fallen into material difficulty prays in order to get rid of his trouble. But the inquisitive man and the philosopher do not pray to God for amelioration of mundane problems. They pray for the ability to know Him as He is, and they try to reach Him through science and logic. Such pious men are generally known as theosophists.

Needy pious men pray to God to improve their economic condition because all they know is sense gratification, while those in difficulty ask Him to free them from a hellish life of tribulations. Such ignorant people do not know the value of human life. This life is meant to prepare one to return to the absolute world, the kingdom of God.

A pure devotee is neither a needy man, a man fallen into difficulty, nor an empiric philosopher who tries to approach the Divinity on the strength his own imperfect knowledge. A pure devotee receives knowledge of the Divinity from the right source — the disciplic succession of realized souls who have followed strictly the disciplinary method of devotional service under the guidance of bona fide spiritual masters. It is not possible to know the transcendental nature of the Divinity by dint of one's imperfect sense perception, but the Divinity reveals Himself to a pure devotee in proportion to the transcendental service rendered unto Him.

King Kulaśekhara is a pure devotee, and as such he is not eager to improve himself by the standards of the empiric philosophers, distressed men, or fruitive workers of this world. Pious acts may lead a mundane creature toward the path of spiritual realization, but practical activity in the domain of devotional service to the Lord need not wait for the reactions of pious acts. A pure devotee does not think in terms of his personal gain or loss because he is fully surrendered to the Lord. He is concerned only with the service of the Lord and always engages in that service, and for this reason his heart is the Lord's home. The Lord being absolute, there is no difference between Him and His service. A pure devotee's heart is always filled with ideas about executing the Lord's service, which is bestowed upon the pure devotee through the transparent medium of the spiritual master.

The spiritual master in the authoritative line of disciplic succession is the "son of God," or in other words the Lord's bona fide representative. The proof that he is bona fide is his invincible faith in God, which protects him from the calamity of impersonalism. An impersonalist cannot be a bona fide spiritual master, for such a spiritual master's only purpose in life must be to render service to the Lord. He preaches the message of Godhead as the Lord's appointed agent and has nothing to do with sense gratification or the mundane wrangling of the impersonalists. No one can render devotional service to an impersonal entity because such service implies a reciprocal personal relationship between the servant and the master. In the impersonal school the so-called devotee is supposed to merge with the Lord and lose his separate existence.

Pure devotees like King Kulaśekhara are particularly careful to avoid a process that will end in their becoming one with the existence of the Lord, a state known as advandva, nonduality. This is simply spiritual suicide. Out of the five kinds of salvation, advandva is the most abominable for a devotee. A pure devotee denounces such oneness with the Lord as worse than going to hell.

As His separated expansions, the living beings are part and parcel of the Lord. The Lord expands Himself into plenary parts and separated parts to enjoy transcendental pastimes, and if a living being refuses to engage in these transcendental blissful pastimes, he is at liberty to merge into the Absolute. This is something like a son's committing suicide instead of living with his father according to the rules the father sets down. By committing suicide, the son thus sacrifices the happiness he could have enjoyed by engaging in a filial loving relationship with his father and enjoying his father's estate. A pure devotee persistently avoids such a criminal policy, and King Kulaśekhara is guiding us to avoid this pitfall.

The king also says that the reason he is praying to the Lord is not to be saved from the Kumbhīpāka hell. Laborers in gigantic iron and steel mills suffer tribulations similar to those in the Kumbhīpāka hell. Kumbhī means "pot," and pāka means "boiling." So if a person were put into a pot of oil and the pot were set to boiling, he would have some idea of the suffering in Kumbhīpāka hell.

There are innumerable hellish engagements in the modern so-called civilization, and by the grace of the Lord's illusory energy people think these hellish engagements are a great fortune. Modern industrial factories fully equipped with up-to-date machines are so many Kumbhīpāka hells, and the organizers of these enterprises regard them as indispensable for the advancement of economic welfare. The mass of laborers exploited by the organizers directly experience the "welfare" conditions in these factories, but what the organizers do not know is that by the law of karma they will in due time become laborers in similar Kumbhīpāka hells.

Intelligent persons certainly want to be saved from such Kumbhīpāka hells, and they pray to God for this benediction. But a pure devotee does not pray in this way. A pure devotee of Nārāyaṇa looks equally upon the happiness enjoyed in heaven, the transcendental bliss of becoming one with the Lord, and the tribulations experienced in the Kumbhīpāka hell. He is not concerned with any of them because he is always engaged in the transcendental loving service of the Lord. By the grace of the Lord, even in the Kumbhīpāka hell a pure devotee can adjust the situation and turn it into Vaikuṇṭha.

The Bhagavad-gītā and all other revealed scriptures say that the Lord accompanies every living being in His localized aspect of Paramātmā, the Supersoul. Therefore even a living being destined to reside in the Kumbhīpāka hell is accompanied by his eternal companion, the Lord. But by His inconceivable power the Lord remains aloof from these hellish circumstances, just as the sky remains separate from the air although seemingly mixed with it.

Similarly, the pure devotee of the Lord does not live anywhere in this material world, although He appears to live among mundane creatures. Actually, the devotee lives in Vaikuṇṭha. In this way the Supreme Lord bestows upon His pure devotee the inconceivable power that allows him to stay aloof from all mundane circumstances and reside eternally in the spiritual world. The devotee does not want this power consciously or unconsciously, but the Lord is careful about His devotee, just as a mother is always careful about her little child, who is completely dependent on her care.

A pure devotee like King Kulaśekhara refuses to associate with beautiful soft-skinned women. There are different grades of women on different planets in the universe. Even on the earth there are different types of women who are enjoyed by different types of men. But on higher planets there are women many, many millions of times more beautiful than the women on this planet, and there are also many pleasure abodes where they can be enjoyed. The best of all of these is the Nandana Gardens on Svargaloka. In the Nandana Gardens — a "Garden of Eden" — those who are qualified can enjoy varieties of beautiful women called Apsarās. The demigods generally enjoy the company of the Apsarās in the same way that the great Mogul kings and nawabs enjoyed their harems. But these kings and nawabs are like straw before the demigods of Svargaloka, which lies in the third stratum of the universe.

The inner tendency to enjoy is in the core of every living being's heart. But in the diseased state of material existence the living being misuses that tendency. The more he increases this diseased, conditioned state, the longer he extends his period of material existence. The śāstras advise, therefore, that a living entity should accept only those sense-enjoyable objects necessary for the upkeep of the material body and reject those that are just for sense gratification. In this way he will reduce the tendency for sense enjoyment. This restraint cannot be imposed by force; it must be voluntary.

Such restraint automatically develops in the course of one's executing devotional service. Thus one who is already engaged in devotional service need not restrain his senses artificially. A pure devotee like King Kulaśekhara, therefore, neither desires sense enjoyment nor exerts himself to restrain his senses; rather, he tries only to engage himself in the transcendental loving service of the Lord, without any stop.
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Material suicide causes loss of the physical body, and spiritual suicide causes loss of the individual identity

2024-11-10T14:40:46Z

DharmendraP:

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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="SB31424_0" class="quote" parent="SB_Canto_3" book="SB" index="554" link="SB 3.14.24" link_text="SB 3.14.24">
<div class="heading">The last resort of the ghostly characters in human society is to take shelter of suicide, either material or spiritual. Material suicide causes loss of the physical body, and spiritual suicide causes loss of the individual identity.
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<span class="link">[[Vanisource:SB 3.14.24|SB 3.14.24, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Lord Śiva, the king of the ghosts, sitting on the back of his bull carrier, travels at this time, accompanied by ghosts who follow him for their welfare.</p>
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<div class="purport text"><p>Lord Śiva, or Rudra, is the king of the ghosts. Ghostly characters worship Lord Śiva to be gradually guided toward a path of self-realization. Māyāvādī philosophers are mostly worshipers of Lord Śiva, and Śrīpāda Śaṅkarācārya is considered to be the incarnation of Lord Śiva for preaching godlessness to the Māyāvādī philosophers. Ghosts are bereft of a physical body because of their grievously sinful acts, such as suicide. The last resort of the ghostly characters in human society is to take shelter of suicide, either material or spiritual. Material suicide causes loss of the physical body, and spiritual suicide causes loss of the individual identity. Māyāvādī philosophers desire to lose their individuality and merge into the impersonal spiritual brahmajyoti existence. Lord Śiva, being very kind to the ghosts, sees that although they are condemned, they get physical bodies. He places them into the wombs of women who indulge in sexual intercourse regardless of the restrictions on time and circumstance. Kaśyapa wanted to impress this fact upon Diti so that she might wait for a while.</p>
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Junior Haridasa went to the confluence of the Ganges and Yamuna and committed suicide. In his spiritual body, however, he continued to sing devotional songs, and Sri Caitanya Mahaprabhu heard them

2024-11-10T14:39:16Z

DharmendraP:

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Antya-lila" class="sub_section" sec_index="3" parent="Sri_Caitanya-caritamrta" text="CC Antya-lila"><h3>CC Antya-lila</h3>
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<div class="heading">Śrī Caitanya Mahāprabhu rejected Junior Haridāsa, and despite all the requests of the Lord's stalwart devotees, the Lord did not accept him again. One year after this incident, Junior Haridāsa went to the confluence of the Ganges and Yamunā and committed suicide. In his spiritual body, however, he continued to sing devotional songs, and Śrī Caitanya Mahāprabhu heard them.
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<span class="link">[[Vanisource:CC Antya 2 Summary|CC Antya 2 Summary]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The purport of this chapter is explained by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows. Kṛṣṇadāsa Kavirāja Gosvāmī, the author of Śrī Caitanya-caritāmṛta, wanted to explain direct meetings with Śrī Caitanya Mahāprabhu, meetings with those empowered by Him, and His āvirbhāva appearance. Thus he described the glories of Nṛsiṁhānanda and other devotees. A devotee named Bhagavān Ācārya was exceptionally faithful to the lotus feet of Śrī Caitanya Mahāprabhu. Nevertheless, his brother, Gopāla Bhaṭṭa Ācārya, discoursed upon the commentary of impersonalism (Māyāvāda). Śrīla Svarūpa Dāmodara Gosvāmī, the secretary of Śrī Caitanya Mahāprabhu, forbid Bhagavān Ācārya to indulge in hearing that commentary. Later, when Junior Haridāsa, following the order of Bhagavān Ācārya, went to collect alms from Mādhavīdevī, he committed an offense by talking intimately with a woman although he was in the renounced order. Because of this, Śrī Caitanya Mahāprabhu rejected Junior Haridāsa, and despite all the requests of the Lord's stalwart devotees, the Lord did not accept him again. One year after this incident, Junior Haridāsa went to the confluence of the Ganges and Yamunā and committed suicide. In his spiritual body, however, he continued to sing devotional songs, and Śrī Caitanya Mahāprabhu heard them. When the Vaiṣṇavas of Bengal went to see Śrī Caitanya Mahāprabhu, these incidents became known to Svarūpa Dāmodara and others.</p>
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Immediately after committing suicide in this way, he went in his spiritual body to Sri Caitanya Mahaprabhu and received the mercy of the Lord. However, he still remained invisible

2024-11-10T14:38:20Z

DharmendraP:

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<h2>Sri Caitanya-caritamrta</h2>
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Immediately after committing suicide in this way, he went in his spiritual body to Śrī Caitanya Mahāprabhu and received the mercy of the Lord. However, he still remained invisible.
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[[Vanisource:CC Antya 2.148|CC Antya 2.148, Translation]]
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Immediately after committing suicide in this way, he went in his spiritual body to Śrī Caitanya Mahāprabhu and received the mercy of the Lord. However, he still remained invisible
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If we do not utilize this human form of life for spiritual cultivation, then we are practically committing suicide

2024-11-10T14:36:49Z

DharmendraP:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG104NewYorkJanuary31967_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="332" link="Lecture on BG 10.4 -- New York, January 3, 1967" link_text="Lecture on BG 10.4 -- New York, January 3, 1967">
<div class="heading">If we do not utilize this human form of life for spiritual cultivation, then we are practically committing suicide.
</div>
<span class="link">[[Vanisource:Lecture on BG 10.4 -- New York, January 3, 1967|Lecture on BG 10.4 -- New York, January 3, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Material knowledge, any subject matter you can take, but that is temporary. Just like this body is temporary, similarly, any material knowledge you acquire, either you become a chemist or physicist or a medical man or an engineer, whatever you may acquire knowledge, all this knowledge will finish as soon as this body is finished. You forget. Death means forgetfulness.</p>
<p>Because the spirit does not die, eternal, so spiritual knowledge continues. If you develop spiritual knowledge... Suppose cent percent spiritual knowledge you acquire in this body. Then that will continue with you. Even after destruction of this body that spiritual knowledge will continue with you, and when you get next body, you begin... You finished your ten percent. You will begin again from eleven percent. That knowledge will not be lost. That is the law of nature. Spiritual knowledge... In the Bhagavad-gītā we have studied already, svalpam apy asya dharmasya trāyate mahato bhayāt. If you cultivate spiritual knowledge even one percent, two percent, that can render you greater service because it will continue. Once spiritual knowledge begun, it will not be stopped. The best thing is to finish it cent percent in this life because this human form of life is meant for cultivating spiritual knowledge.</p>
<p>It is not meant for material enjoyment. Material enjoyment means eating, sleeping, and defending and mating. These four principles, they are called material enjoyment. Just like we see advertisement. The other day I was seeing the New York Times magazine. So all advertisements were based on mating. That's all. So because mating is most attractive, therefore the shopkeepers, they advertise their dress, putting before one very nice girl. Because our attraction is for mating, so as soon as we see a nice girl our attention is diverted immediately. That is the psychology. So these are all material enjoyments: eating, sleeping, defending and mating.</p>
<p>And spiritual enjoyment is just opposite. There is no sense enjoyment. There is self-realization, or purifying the senses. Spiritual enjoyment means purifying the senses. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). It is a purificatory process. And as soon as you purify your senses, then you become in full Kṛṣṇa consciousness and become eligible for being transferred to the spiritual world.</p>
<p>So this human form of life is specially meant for cultivation of spiritual knowledge. Because in any other form of life... There are eight million four-hundred-thousands of species of life, and the best developed consciousness form of life is the human form of life, especially civilized men. There are 400,000 species of human beings. Human being means with two hands and two legs. So not all of them are efficient, but they have got this Kṛṣṇa consciousness dormant. Even in the lowest aboriginal stage of life there is dormant Kṛṣṇa consciousness. But civilized life, Aryan, Aryan family, they are quite competent to deve..., culture, to cultivate this knowledge.</p>
<p>So jñāna, knowledge, means distinguishing between spirit and matter. And this knowledge should be cultivated and taken full advantage in this life. That is successful life. In the Śrīmad-Bhāgavatam it is stated, tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ ([[Vanisource:SB 1.5.18|SB 1.5.18]]). Now, a living entity, a spiritual spark, is wandering, wandering from, not only from one country to another country or from one body to another, but one planet to another. The qualification of a living entity is called sarva-ga. Sarva-ga. Sarva means all, and ga means one can go. You can go anywhere.</p>
<p>Just like you have the facility of traveling over the surface of the world or in the outer space on the earth. But you cannot go beyond the orbit. This is called conditioned life. In conditioned life we are limited in our traveling. But in spiritual life you can travel anywhere. The best example is Nārada Muni. He can travel anywhere he likes. Even in this universe we have got a planet which is called Siddhaloka, a planet of the perfect. Not perfect completely, but they are called siddha. Siddha means almost perfect. The inhabitants of that planet, they can travel without any aid of a sputnik or aeroplane from one planet to another. We get this information from Śrīmad-Bhāgavata. So in spiritual life we have got complete freedom to move, to act, to enjoy. So that spiritual knowledge should be cultivated. That is the best utilization of this human form of life.</p>
<p>If we do not utilize this human form of life for spiritual cultivation, then we are practically committing suicide. Ātma-han.</p>
<p>There is a very nice Sanskrit verse that... Just like you have to cross a great ocean. Now, if you want to cross Atlantic Ocean from New York to England, then you must have a very nice ship and a good captain and the atmosphere very favorable. Then it is very easy to cross. So that example is given in a Sanskrit verse, nṛ-deham ādyaṁ su-labhaṁ su-kalpam. Now, to cross this ocean of material existence... This is ocean. It is compared with ocean. Bhava-sāgara. Sāgara means ocean. So to cross this ocean you have got very nice ship. What is that? Nṛ-deham. This human form of life. Nṛ-deham ādyam. It is very nice ship. And su-labhaṁ su-labhaṁ su-durlabham. Su-labham means this kind of ship you cannot get always. It is an opportunity.</p>
<p>This is an opportunity because we do not know what is going to happen in my next life. There is no guarantee that in next life you are going to take your birth in America or in human form of life. There is no guarantee. Therefore, so long you have got this opportunity, you must fully utilize it. Nṛ-deham ādyam su-labhaṁ su-durlabham. Su-labham, by opportunity, by fortune we have got this, su-labham. And su-durlabham. Su-durlabham means it is very difficult to get this body, because... Just imagine. By gradual evolutionary process from the aquatic to the plant life, then from plant life to worm life, then from worm life to bird's life, then from bird's life to beast life, from beast life to human life—this is the gradual process of evolution. So therefore this human form of life is very difficult to get. By some fortune you have got now. So therefore it is said, su-labhaṁ su-durlabham.</p>
<p>And you have got this nice ship. And guru-karṇa-dhāram. And if you have got a nice spiritual master who is captain, good captain, who can help you to ply your ship on the same. So nṛ-deham ādyam su-labhaṁ su-durlabham. And atmosphere is Kṛṣṇa consciousness, created by the Supreme Lord by delivering you the message of Bhagavad-gītā. So you have got very good atmosphere. Just you compare in the same way: If in Atlantic Ocean there is no wind, there is no hurricane, and you have got a very good ship and very good captain, now take this opportunity of crossing. If you don't cross, then you are committing suicide. Oh, very nice.</p>
<p>So these are the opportunities of developing your knowledge in Kṛṣṇa consciousness and spiritual culture. And the advantage is that as soon as you become fully conscious of your constitutional position, then you are freed from this material entanglement. This is called jñānam. Jñānam asammohaḥ. Don't be very hesitant. Asammohaḥ means if you want to acquire some knowledge, you should acquire it maybe slowly but acquire it very surely, step by step. Don't be impatient. Asammohaḥ. Not that blindly accepting something and thinking that "I have got all knowledge. Finished." No.</p>
<p>You have got developed consciousness, you have got intelligence, but that intelligence, consciousness, depends also on your mode of living, on your mode of behavior. Therefore one has to become a brāhmaṇa, sāttvika, in the modes of goodness. Then you will be patient, patient, śānta, peaceful. If you become hesitant, then you cannot. This is called asammohaḥ.</p>
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If one does not take advantage of this opportunity (to follow a spiritual master's guide), one wastes the human form of life. Wasting time and life in this way is the same as committing suicide

2024-11-10T14:36:22Z

DharmendraP:

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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 4</h3>
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One also gets a favorable wind by the mercy of Kṛṣṇa, and that wind is the instructions of Kṛṣṇa. The human body is the boat, the instructions of Lord Kṛṣṇa are the favorable winds, and the spiritual master is the navigator. The spiritual master knows well how to adjust the sails to catch the winds favorably and steer the boat to its destination. If, however, one does not take advantage of this opportunity, one wastes the human form of life. Wasting time and life in this way is the same as committing suicide.
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[[Vanisource:SB 4.23.28|SB 4.23.28, Translation and Purport]]
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Any person who engages himself within this material world in performing activities that necessitate great struggle, and who, after obtaining a human form of life—which is a chance to attain liberation from miseries—undertakes the difficult tasks of fruitive activities, must be considered to be cheated and envious of his own self.
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In this material world people are engaged in different activities simply to achieve a little success in sense gratification. The karmīs are engaged in performing very difficult activities, and thus they open gigantic factories, build huge cities, make big scientific discoveries, etc. In other words, they are engaged in performing very costly sacrifices in order to be promoted to the higher planetary systems. Similarly, yogīs are engaged in achieving a similar goal by accepting the tedious practices of mystic yoga. Jñānīs are engaged in philosophical speculation in order to gain release from the clutches of material nature. In these ways everyone is engaged in performing very difficult tasks simply for the gratification of the senses. All of these are considered to be engaged in sense gratificatory activities (or viṣaya) because they all demand some facility for material existence. Actually the results of such activities are temporary. As Kṛṣṇa Himself proclaims in Bhagavad-gītā ([[Vanisource:BG 7.23 (1972)|BG 7.23]]), antavat tu phalaṁ teṣām: "The fruits [of those who worship the demigods] are limited and temporary." Thus the fruits of the activities of the yogīs, karmīs and jñānīs are ephemeral. Moreover, Kṛṣṇa says, tad bhavaty alpa-medhasām: "They are simply meant for men of small intelligence." The word viṣaya denotes sense gratification. The karmīs flatly state that they want sense gratification. The yogīs also want sense gratification, but they want it to a higher degree. It is their desire to show some miraculous results through the practice of yoga. Thus they strive very hard to achieve success in becoming smaller than the smallest or greater than the greatest, or in creating a planet like earth or, as scientists, by inventing so many wonderful machines. Similarly, the jñānīs are also engaged in sense gratification, for they are simply interested in becoming one with the Supreme. Thus the aim of all these activities is sense gratification to a higher or a lower degree. The bhaktas, however, are not interested in sense gratificatory practices; they are simply satisfied to get an opportunity to serve the Lord. Although they are satisfied in any condition, there is nothing they cannot obtain, because they are purely engaged in the service of the Lord.

The wives of the demigods condemn the performers of sense gratificatory activities as vañcita, cheated. Those so engaged are actually killing themselves (ātma-hā). As stated in Śrīmad-Bhāgavatam ([[Vanisource:SB 11.20.17|SB 11.20.17]]):

<div class="quote_verse">
:nṛ-deham ādyaṁ sulabhaṁ sudurlabhaṁ
:plavaṁ sukalpaṁ guru-karṇadhāram
:mayānukūlena nabhasvateritaṁ
:pumān bhavābdhiṁ na taret sa ātma-hā
</div>

When one wants to cross a large ocean, he requires a strong boat. It is said that this human form of life is a good boat by which one can cross the ocean of nescience. In the human form of life one can obtain the guidance of a good navigator, the spiritual master. One also gets a favorable wind by the mercy of Kṛṣṇa, and that wind is the instructions of Kṛṣṇa. The human body is the boat, the instructions of Lord Kṛṣṇa are the favorable winds, and the spiritual master is the navigator. The spiritual master knows well how to adjust the sails to catch the winds favorably and steer the boat to its destination. If, however, one does not take advantage of this opportunity, one wastes the human form of life. Wasting time and life in this way is the same as committing suicide.

The word labdhvāpavargyam is significant in this verse, because according to Jīva Gosvāmī, āpavargyam, or the path of liberation, does not refer to merging into the impersonal Brahman but to sālokyādi-siddhi, which means attaining the very planet where the Supreme Personality of Godhead resides. There are five kinds of liberation, and one is called sāyujya-mukti, or merging into the existence of the Supreme, or the impersonal Brahman effulgence. However, since there is a chance of one's falling down again into the material sky from the Brahman effulgence, Śrīla Jīva Gosvāmī advises that in this human form of life one's only aim should be to go back home, back to Godhead. The words sa vañcitaḥ indicate that once a person has obtained the human form of life, he is actually cheated if he does not make preparations to go back home, back to Godhead. The position of all nondevotees, who are not interested in going back to Godhead, is very much lamentable, for the human form of life is meant for executing devotional service and nothing else.

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Ghosts are bereft of a physical body because of their grievously sinful acts, such as suicide. The last resort of the ghostly characters in human society is to take shelter of suicide, either material or spiritual

2024-11-10T14:35:38Z

DharmendraP:

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{{terms|"Ghosts are bereft of a physical body because of their grievously sinful acts, such as suicide. The last resort of the ghostly characters in human society is to take shelter of suicide, either material or spiritual"}}
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[[Category:Bereft]]
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[[Category:Suicide]]
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[[Category:Human Society]]
[[Category:To Take]]
[[Category:Take Shelter]]
[[Category:Either]]
[[Category:Material or Spiritual]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 14 Purports - Pregnancy of Diti in the Evening]]
[[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="SB31424_0" class="quote" parent="SB_Canto_3" book="SB" index="554" link="SB 3.14.24" link_text="SB 3.14.24">
<div class="heading">Ghosts are bereft of a physical body because of their grievously sinful acts, such as suicide. The last resort of the ghostly characters in human society is to take shelter of suicide, either material or spiritual. Material suicide causes loss of the physical body, and spiritual suicide causes loss of the individual identity. Māyāvādī philosophers desire to lose their individuality and merge into the impersonal spiritual brahma-jyotir existence.
</div>
<span class="link">[[Vanisource:SB 3.14.24|SB 3.14.24, Translation and Purport]]: </span><div class="trans text" style="display: inline; "><p style="display: inline; ">Lord Śiva, the king of the ghosts, sitting on the back of his bull carrier, travels at this time, accompanied by ghosts who follow him for their welfare.</p>
</div>
<div class="purport text"><p>Lord Śiva, or Rudra, is the king of the ghosts. Ghostly characters worship Lord Śiva to be gradually guided toward a path of self-realization. Māyāvādī philosophers are mostly worshipers of Lord Śiva, and Śrīpāda Śaṅkarācārya is considered to be the incarnation of Lord Śiva for preaching godlessness to the Māyāvādī philosophers. Ghosts are bereft of a physical body because of their grievously sinful acts, such as suicide. The last resort of the ghostly characters in human society is to take shelter of suicide, either material or spiritual. Material suicide causes loss of the physical body, and spiritual suicide causes loss of the individual identity. Māyāvādī philosophers desire to lose their individuality and merge into the impersonal spiritual brahma-jyotir existence. Lord Śiva, being very kind to the ghosts, sees that although they are condemned, they get physical bodies. He places them into the wombs of women who indulge in sexual intercourse regardless of the restrictions on time and circumstance. Kaśyapa wanted to impress this fact upon Diti so that she might wait for a while.</p>
</div>
</div>
</div>

A civilized human being has three kinds of births. The first birth is by a pure father and mother, and this birth is called birth by semen

2024-11-10T14:24:09Z

DharmendraP:

<div id="compilation">
<div id="facts">
{{terms|"A civilized human being has three kinds of births. The first birth is by a pure father and mother, and this birth is called birth by semen"}}
{{notes|}}
{{compiler|Iswaraj}}
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[[Category:Civilized Human Beings]]
[[Category:Three Kinds of Births]]
[[Category:First Birth]]
[[Category:Pure]]
[[Category:Father And Mother]]
[[Category:Is Called...]]
[[Category:Semen]]
[[Category:Bhagavatam Verses Spoken by Narada Muni - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 04 Chapter 31 - Narada Instructs 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">
A civilized human being has three kinds of births. The first birth is by a pure father and mother, and this birth is called birth by semen.
</div>

<div class="quote_link">
[[Vanisource:SB 4.31.10|SB 4.31.10, Translation and Purport]]
</div>
<div class="quote_translation">
A civilized human being has three kinds of births. The first birth is by a pure father and mother, and this birth is called birth by semen. The next birth takes place when one is initiated by the spiritual master, and this birth is called sāvitra. The third birth, called yājñika, takes place when one is given the opportunity to worship Lord Viṣṇu. Despite the opportunities for attaining such births, even if one gets the life-span of a demigod, if one does not actually engage in the service of the Lord, everything is useless. Similarly, one's activities may be mundane or spiritual, but they are useless if they are not meant for satisfying the Lord.
</div>
<div class="text">
<div class="purport">

The word śaukra janma means "taking birth by seminal discharge." Animals can take their birth in this way too. However, a human being can be reformed from the śaukra janma, as recommended in the Vedic civilization. Before the birth takes place, or before father and mother unite, there is a ceremony called garbhādhāna-saṁskāra, which must be adopted. This garbhādhāna-saṁskāra is especially recommended for higher castes, especially the brāhmaṇa caste. It is said in the śāstras that if the garbhādhāna-saṁskāra is not practiced among the higher castes, the entire family becomes śūdra. It is also stated that in this age of Kali, everyone is śūdra due to the absence of the garbhādhāna-saṁskāra. This is the Vedic system. According to the pāñcarātrika system, however, even though everyone is a śūdra due to the absence of the garbhādhāna-saṁskāra, if a person has but a little tendency to become Kṛṣṇa conscious, he should be given the chance to elevate himself to the transcendental platform of devotional service. Our Kṛṣṇa consciousness movement adopts this pāñcarātrika-vidhi, as advised by Śrīla Sanātana Gosvāmī, who says:

<div class="quote_verse">
:yathā kāñcanatāṁ yāti
:kāṁsyaṁ rasa-vidhānataḥ
:tathā dīkṣā-vidhānena
:dvijatvaṁ jāyate nṛṇām
</div>

"As bell metal, when mixed with mercury, is transformed to gold, a person, even though not golden pure, can be transformed into a brāhmaṇa, or dvija, simply by the initiation process." (Hari-bhakti-vilāsa 2.12) Thus if one is initiated by a proper person, he can be accepted as twice-born immediately. In our Kṛṣṇa consciousness movement, we therefore offer the student his first initiation and allow him to chant the Hare Kṛṣṇa mahā-mantra. By chanting the Hare Kṛṣṇa mahā-mantra regularly and following the regulative principles, one becomes qualified to be initiated as a brāhmaṇa, because unless one is a qualified brāhmaṇa he cannot be allowed to worship Lord Viṣṇu. This is called yājñika janma. In our Kṛṣṇa consciousness society, unless one is twice initiated—first by chanting Hare Kṛṣṇa and second by the Gāyatrī mantra—he is not allowed to enter the kitchen or Deity room to execute duties. However, when one is elevated to the platform on which he can worship the Deity, his previous birth does not matter.

<div class="quote_verse">
:caṇḍālo 'pi dvija-śreṣṭho
:hari-bhakti-parāyaṇaḥ
:hari-bhakti-vihīnaś ca
:dvijo 'pi śvapacādhamaḥ
</div>

"Even if one is born in the family of a caṇḍāla, if one engages in the devotional service of the Lord, he becomes the best of brāhmaṇas. But even a brāhmaṇa who is devoid of devotional service is on the level of the lowest dog-eater." If a person is advanced in devotional service, it does not matter whether he was born in a caṇḍāla family. He becomes purified. As Śrī Prahlāda Mahārāja said:

<div class="quote_verse">
:viprād dviṣaḍ-guṇa-yutād aravinda-nābha-
:pādāravinda-vimukhāc chvapacaṁ variṣṭham
:([[Vanisource:SB 7.9.10|SB 7.9.10]])
</div>

Even if one is a brāhmaṇa and is qualified with all the brahminical qualifications, he is considered degraded if he is averse to worshiping the Supreme Personality of Godhead. But if a person is attached to the service of the Lord, he becomes glorified even if he is born in a caṇḍāla family. Indeed, such a caṇḍāla can deliver not only himself but all his family predecessors. Without devotional service, even a proud brāhmaṇa cannot deliver himself, and what to speak of his family. In many instances in the śāstras it is seen that even a brāhmaṇa has become a kṣatriya, vaiśya, śūdra, mleccha or non-brāhmaṇa. And there are many instances of one's being born a kṣatriya or vaiśya or even lower and, in the eighteenth year, attaining elevation to the brahminical platform by the process of initiation. Therefore Nārada Muni says:

<div class="quote_verse">
:yasya yal lakṣaṇaṁ proktaṁ
:puṁso varṇābhivyañjakam
:yad anyatrāpi dṛśyeta
:tat tenaiva vinirdiśet
:([[Vanisource:SB 7.11.35|SB 7.11.35]])
</div>

It is not a fact that because one is born in a brāhmaṇa family he is automatically a brāhmaṇa. He has a better chance to become a brāhmaṇa, but unless he meets all the brahminical qualifications, he cannot be accepted as such. On the other hand, if the brahminical qualifications are found in the person of a śūdra, he should immediately be accepted as a brāhmaṇa. To substantiate this there are many quotations from Bhāgavatam, Mahābhārata, Bharadvāja-saṁhitā and the pañcarātra, as well as many other scriptures.

As far as the duration of life of the demigods, concerning Lord Brahmā it is said:

<div class="quote_verse">
:sahasra-yuga-paryantam
:ahar yad brahmaṇo viduḥ
:rātriṁ yuga-sahasrāntāṁ
:te 'ho-rātra-vido janāḥ
:([[Vanisource:BG 8.17 (1972)|BG 8.17]])
</div>

The duration of one day of Brahmā is one thousand times greater than the four yugas, aggregating 4,320,000 years. Similarly, Brahmā's one night. Brahmā lives for one hundred years of such days and nights. The word vibudhāyuṣā indicates that even if one gets a long life-span, his life-span is useless if he is not a devotee. A living entity is the eternal servitor of the Supreme Lord, and unless he comes to the platform of devotional service, his life-span, good birth, glorious activities and everything else are null and void.

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

These five are (so important in DS) (60) associating with devotees, (61) chanting the holy name of the Lord, (62) hearing the Srimad-Bhagavatam, (63) residing at a place of pilgrimage like Mathura, and (64) worshiping the Deity with faith and veneration

2024-11-10T14:12:39Z

DharmendraP:

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<div id="facts">
{{terms|"These five are (60) associating with devotees, (61) chanting the holy name of the Lord, (62) hearing the Śrīmad-Bhāgavatam, (63) residing at a place of pilgrimage like Mathurā, and (64) worshiping the Deity with faith and veneration"}}
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[[Category:These]]
[[Category:Five Items of Devotional Service to God]]
[[Category:Important]]
[[Category:Association of Devotees of God]]
[[Category:Chanting the Holy Names of God]]
[[Category:Hearing the Srimad-Bhagavatam]]
[[Category:Reside]]
[[Category:Places of Pilgrimage]]
[[Category:Likeness]]
[[Category:Mathura]]
[[Category:Deity Worship]]
[[Category:Faith in God]]
[[Category:Veneration in Devotional Service to God]]
[[Category:Worshiping God with Veneration]]
[[Category:Narada Bhakti Sutra Chapters 01 to 8 & 11 to 15]]
[[Category:Faith in the Srimad-Bhagavatam]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Narada-bhakti-sutra (sutras 1 to 8 only)</h3>
</div>
<div class="quote">
<div class="quote_heading">
Among these fifty-nine items, five are considered so important that they are mentioned again separately, thus completing the sixty-four items of devotional service. These five are (60) associating with devotees, (61) chanting the holy name of the Lord, (62) hearing the Śrīmad-Bhāgavatam, (63) residing at a place of pilgrimage like Mathurā, and (64) worshiping the Deity with faith and veneration.
</div>

<div class="quote_link">
[[Vanisource:NBS 12|Narada Bhakti Sutra 12, Translation and Purport]]
</div>
<div class="quote_translation">
One must continue to follow scriptural injunctions even after one is fixed up in determined certainty that devotional service is the only means for reaching the perfection of life.
</div>
<div class="text">
When a person becomes firmly convinced about the importance of devotional service, he surrenders unto the Supreme Lord. There are six symptoms of surrender: (1) One should perform only those actions favorable for devotional service to Kṛṣṇa. (2) One should give up everything unfavorable for discharging devotional service. (3) One should firmly believe that Kṛṣṇa will protect one in all circumstances and that no one is a better protector than Kṛṣṇa. This conviction should be distinct from the monistic philosophy that one is as good as Kṛṣṇa. Rather, one should always think that Kṛṣṇa, or God, is great and that one is always protected by Him. (4) One should have the conviction that Kṛṣṇa is one's maintainer, and one should not take shelter of any demigod for maintenance. (5) One should always remember that one's activities and desires are not independent. In other words, the devotee should feel completely dependent on Kṛṣṇa, and thus he should act and think as Kṛṣṇa desires. (6) One should always think himself the poorest of the poor and feel totally dependent on the mercy of Kṛṣṇa.

A devotee who follows these six principles of surrender always thinks, "O Lord, I am Yours in every respect; I am Your eternal servant." In this way a pure devotee becomes cleansed. There is a nice verse in this connection in the Śrīmad-Bhāgavatam ([[Vanisource:SB 11.29.34|SB 11.29.34]]):

<div class="quote_verse">
:martyo yadā tyakta-samasta-karmā
:niveditātmā vicikīrṣito me
:tadāmṛtatvaṁ pratipadyamāno
:mayātma-bhūyāya ca kalpate vai
</div>

"A person who gives up all fruitive activities and offers himself entirely unto Me, eagerly desiring to render service unto Me, achieves liberation from birth and death and is promoted to the status of sharing My own opulences." To be elevated to such a point of devotional life, one has to execute the directions of the scriptures. But even after becoming elevated in devotional life, one should not think, "Oh, I am already elevated to the highest stage; therefore I may violate the scriptural regulations for executing devotional service."

Devotional service is dormant in every living being, for by nature every living being is part and parcel of the Supreme Lord and it is the healthy condition of the part to serve the whole. It is just like the situation of the parts of the body. The hand and the leg serve the body; similarly, as part and parcel of the Supreme Lord, every living entity is bound to serve the Supreme Lord in his healthy condition. When he is not thus engaged, he is in a diseased condition, but as soon as he engages all his senses in the transcendental loving service of the Lord, he is in his normal, healthy condition.

The devotee should engage his senses in the Lord's service according to the directions of the authoritative scriptures and under the guidance of a bona fide spiritual master. The beginning of one's devotional training is to engage the ear in aural reception of the teachings of the Bhagavad-gītā and the Śrīmad-Bhāgavatam. There are many authoritative books of spiritual knowledge, but all of them are more or less supplements to the Bhagavad-gītā and Śrīmad-Bhāgavatam. Even the Nārada-bhakti-sūtra is a summary of the Bhagavad-gītā and the Śrīmad-Bhāgavatam. Therefore the beginning of devotional service is to hear these two important transcendental books of knowledge. Simply by aural reception of these two books from the bona fide spiritual master, one becomes enlightened about devotional service, which is dormant within the heart.

Devotional service executed under the guidance of the spiritual master and according to scriptural injunctions is called vaidhi-bhakti, a part of sādhana-bhakti, or devotional service in practice. The other division of sādhana-bhakti is rāgānuga-bhakti, spontaneous devotional service.

One who wishes to advance to the platform of rāgānuga-bhakti must follow the injunctions of the authoritative scriptures under the direction of the spiritual master. According to Sūtra 12, even a person on a highly elevated platform of devotional service must execute the rules and regulations of the scripture, what to speak of persons who are not elevated. In other words, neophytes in devotional service must strictly and scrupulously follow the rules and regulations of the scriptures to rise to the platform of unalloyed devotional service.

As mentioned above, such strict practice of regulative devotional service is called vaidhi-bhakti. The prime principle of vaidhi-bhakti is stated in the Śrīmad-Bhāgavatam ([[Vanisource:SB 2.1.5|SB 2.1.5]]):

<div class="quote_verse">
:tasmād bhārata sarvātmā bhagavān īśvaro hariḥ
:śrotavyaḥ kīrtitavyaś ca smartavyaś cecchatābhayam
</div>

"A person serious about making progress in devotional service must always think of the Supreme Personality of Godhead, must always chant His glories, and must always hear about His activities." These are the preliminary principles of following the scriptural rules and regulations.

The Śrīmad-Bhāgavatam ([[Vanisource:SB 11.5.2|SB 11.5.2]]) states,

<div class="quote_verse">
:mukha-bāhūru-pādebhyaḥ puruṣasyāśramaiḥ saha
:catvāro jajñire varṇā guṇair viprādayaḥ pṛthak::
</div>

Every person, whatever he may be, emanates from some part of the universal form of the Supreme Lord, the virāṭ-puruṣa. The brāhmaṇas (intelligentsia) emanate from the face, the kṣatriyas (warriors and administrators) emanate from the arms, the vaiśyas (farmers and merchants) emanate from the thighs, and the śūdras (laborers) emanate from the feet. But wherever we may be situated, we have some particular function to execute in the service of the Supreme Whole, the Personality of Godhead. If we do not, therefore, engage our particular propensities in the service of the Lord, then we are fallen, just like a useless limb amputated from the body.

According to the Padma Purāṇa, the sum and substance of all the regulative principles of the scripture is that Lord Viṣṇu, or Kṛṣṇa, should always be remembered and should never be forgotten. We should therefore mold our lives in such a way that in every activity we shall be able to remember the Supreme Lord. Any activity that reminds one of the Supreme Lord is a regulative principle in devotional service, and any activity that makes one forget the Supreme Lord is a forbidden activity for a devotee. In the Caitanya-caritāmṛta ([[Vanisource:CC Madhya 22.115|Madhya 22.115-28]]), Lord Caitanya lists sixty-four regulative principles one must follow to be elevated to the highest platform of devotional service. And, as stressed here in Sūtra 12, even after being elevated to the highest platform of devotional service, one must continue following the scriptural injunctions for devotional life. The sixty-four regulative principles are as follows:

(1) To accept a bona fide spiritual master. (2) To become initiated by the spiritual master. (3) To engage oneself in the service of the spiritual master. (4) To receive instructions from the spiritual master and inquire about advancing on the path of devotional service. (5) To follow in the footsteps of previous ācāryas and follow the directions given by the spiritual master. (6) To give up anything for the satisfaction of Kṛṣṇa, and to accept anything for the satisfaction of Kṛṣṇa. (7) To live in a place where Kṛṣṇa is present—a city like Vṛndāvana or Mathurā, or a Kṛṣṇa temple. (8) To minimize one's means of living as much as one can, while living comfortably to execute devotional service. (9) To observe fasting days, such as Ekādaśī. (10) To worship cows, brāhmaṇas, Vaiṣṇavas, and sacred trees like the banyan.

These ten principles of devotional service are the beginning. Additional principles are as follows: (11) One should avoid committing offenses against the holy name, the Deity, etc. (12) One should avoid associating with nondevotees. (13) One should not aspire to have many disciples. (14) One should not unnecessarily divert his attention by partially studying many books so as to appear very learned. For devotional service, it is sufficient to scrutinizingly study books like the Bhagavad-gītā, the Śrīmad-Bhāgavatam, and the Caitanya-caritāmṛta. (15) One should not be disturbed in either loss or gain. (16) One should not allow oneself to be overwhelmed by lamentation for any reason. (17) One should not blaspheme the demigods, although one should not worship them. Similarly, one should not criticize other scriptures, although one should not follow the principles therein. (18) One should not tolerate blasphemy of the Supreme Lord or His devotees. (19) One should not indulge in idle talks, such as those about relationships between men and women. (20) One should not unnecessarily disturb any living being, whatever he may be.

The above-mentioned twenty items are the doorway to devotional service. And among them, the first three—namely, acceptance of the spiritual master, initiation by the spiritual master, and service to the spiritual master—are the most important. Then come the following items: (21) To hear about the Lord. (22) To chant His glories. (23) To remember Him. (24) To serve and meditate upon the lotus feet of the Lord and His devotees. (25) To worship Him. (26) To pray to Him. (27) To think of oneself as the Lord's eternal servant. (28) To become the Lord's friend. (29) To offer everything to the Lord. (30) To dance before the Deity. (31) To sing before the Deity. (32) To inform the Lord of everything about one's life. (33) To bow down to the Lord. (34) To offer respect to the spiritual master and the Supreme Lord by standing up at the appropriate time. (35) To follow the spiritual master or the Supreme Lord in procession. (36) To visit places of pilgrimage and temples of the Supreme Lord. (37) To circumambulate the temple. (38) To recite prayers. (39) To chant the Lord's name softly to oneself. (40) To chant the Lord's name loudly in congregation. (41) To smell incense and flowers offered to the Deity. (42) To eat the remnants of food offered to the Deity. (43) To regularly attend the ārati offered to the Deity, as well as special festivals. (44) To regularly look upon the Deity. (45) To offer one's dearmost possessions to the Supreme Lord. (46) To meditate on the Lord's name, form, pastimes, etc. (47) To water the tulasī plant. (48) To serve the Lord's devotees. (49) To try to live in Vṛndāvana or Mathurā. (50) To relish the topics of the Śrīmad-Bhāgavatam. (51) To take all kinds of risks for Kṛṣṇa. (52) To always expect the mercy of Kṛṣṇa. (53) To observe ceremonies like Janmāṣṭamī (the appearance day of Lord Kṛṣṇa) and Rāma-navamī (the appearance day of Lord Rāmacandra) with devotees. (54) To fully surrender to Kṛṣṇa. (55) To observe special regulations like those followed during the month of Kārttika (Oct.-Nov.). (56) To mark the body with Vaiṣṇava tilaka (clay markings). (57) To mark the body with the holy names of God. (58) To accept the remnants of garlands that have been offered to the Supreme Lord. (59) To drink caraṇāmṛta, the water that has washed the lotus feet of the Deity.

Among these fifty-nine items, five are considered so important that they are mentioned again separately, thus completing the sixty-four items of devotional service. These five are (60) associating with devotees, (61) chanting the holy name of the Lord, (62) hearing the Śrīmad-Bhāgavatam, (63) residing at a place of pilgrimage like Mathurā, and (64) worshiping the Deity with faith and veneration.
</div>
</div>
</div>

That very SB I (Sukadeva) shall recite before you because you are the most sincere devotee of Lord Krsna. One who gives full attention and respect to hearing Srimad-Bhagavatam achieves unflinching faith in the Supreme Lord, the giver of salvation

2024-11-10T14:10:02Z

DharmendraP:

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<div id="facts">
{{terms|"That very Śrīmad-Bhāgavatam I shall recite before you because you are the most sincere devotee of Lord Kṛṣṇa. One who gives full attention and respect to hearing Śrīmad-Bhāgavatam achieves unflinching faith in the Supreme Lord, the giver of salvation"}}
{{notes|}}
{{compiler|HanumanIC}}
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[[Category:Srimad-Bhagavatam, Canto 02 Chapter 01 - The First Step in God Realization]]
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vaniquotes]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
[[Category:Faith in the Srimad-Bhagavatam]]
</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">
That very Śrīmad-Bhāgavatam I shall recite before you because you are the most sincere devotee of Lord Kṛṣṇa. One who gives full attention and respect to hearing Śrīmad-Bhāgavatam achieves unflinching faith in the Supreme Lord, the giver of salvation.
</div>

<div class="quote_link">
[[Vanisource:SB 2.1.10|SB 2.1.10, Translation and Purport]]
</div>
<div class="quote_translation">
That very Śrīmad-Bhāgavatam I shall recite before you because you are the most sincere devotee of Lord Kṛṣṇa. One who gives full attention and respect to hearing Śrīmad-Bhāgavatam achieves unflinching faith in the Supreme Lord, the giver of salvation.
</div>
<div class="text">
Śrīmad-Bhāgavatam is recognized Vedic wisdom, and the system of receiving Vedic knowledge is called avaroha-panthā, or the process of receiving transcendental knowledge through bona fide disciplic succession. For advancement of material knowledge there is a need for personal ability and researching aptitude, but in the case of spiritual knowledge, all progress depends more or less on the mercy of the spiritual master. The spiritual master must be satisfied with the disciple; only then is knowledge automatically manifest before the student of spiritual science. The process should not, however, be misunderstood to be something like magical feats whereby the spiritual master acts like a magician and injects spiritual knowledge into his disciple, as if surcharging him with an electrical current. The bona fide spiritual master reasonably explains everything to the disciple on the authorities of Vedic wisdom. The disciple can receive such teachings not exactly intellectually, but by submissive inquiries and a service attitude. The idea is that both the spiritual master and the disciple must be bona fide. In this case, the spiritual master, Śukadeva Gosvāmī, is ready to recite exactly what he has learned from his great father Śrīla Vyāsadeva, and the disciple, Mahārāja Parīkṣit, is a great devotee of Lord Kṛṣṇa. A devotee of Lord Kṛṣṇa is he who believes sincerely that by becoming a devotee of the Lord one becomes fully equipped with everything spiritual. This teaching is imparted by the Lord Himself in the pages of the Bhagavad-gītā, in which it is clearly described that the Lord (Śrī Kṛṣṇa) is everything, and that to surrender unto Him solely and wholly makes one the most perfectly pious man. This unflinching faith in Lord Kṛṣṇa prepares one to become a student of Śrīmad-Bhāgavatam, and one who hears Śrīmad-Bhāgavatam from a devotee like Śukadeva Gosvāmī is sure to attain salvation at the end, as Mahārāja Parīkṣit did. The professional reciter of Śrīmad-Bhāgavatam and the pseudodevotees whose faith is based on one week's hearing are different from Śukadeva Gosvāmī and Mahārāja Parīkṣit. Śrīla Vyāsadeva explained Śrīmad-Bhāgavatam unto Śukadeva Gosvāmī from the very beginning of the janmādy asya ([[Vanisource:SB 1.1.1|SB 1.1.1]]) verse, and so Śukadeva Gosvāmī also explained it to the king. Lord Kṛṣṇa is described as the Mahāpuruṣa in the Śrīmad-Bhāgavatam ([[Vanisource:SB 11|Canto Eleven]]) in His devotional feature as Lord Śrī Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu is Lord Kṛṣṇa Himself in His devotional attitude, descended on earth to bestow special favors upon the fallen souls of this age of Kali. There are two verses particularly suitable to offer as prayers to this Mahāpuruṣa feature of Lord Kṛṣṇa.

<div class="quote_verse">
:dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁ
:tīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyam
:bhṛtyārti-haṁ praṇata-pāla bhavābdhi-potaṁ
:vande mahā-puruṣa te caraṇāravindam
:([[Vanisource:SB 11.5.33|SB 11.5.33]])
</div>

<div class="quote_verse">
:tyaktvā su-dustyaja-surepsita-rājya-lakṣmīṁ
:dharmiṣṭha ārya-vacasā yad agād araṇyam
:māyā-mṛgaṁ dayitayepsitam anvadhāvad
:vande mahā-puruṣa te caraṇāravindam
:([[Vanisource:SB 11.5.34|SB 11.5.34]])
</div>

In other words, puruṣa means the enjoyer, and mahāpuruṣa means the supreme enjoyer, or the Supreme Personality of Godhead Śrī Kṛṣṇa. One who deserves to approach the Supreme Lord Śrī Kṛṣṇa is called the mahā-pauruṣika. Anyone who hears Śrīmad-Bhāgavatam attentively from its bona fide reciter is sure to become a sincere devotee of the Lord, who is able to award liberation. There was none so attentive as Mahārāja Parīkṣit in the matter of hearing Śrīmad-Bhāgavatam, and there was none so qualified as Śukadeva Gosvāmī to recite the text of Śrīmad-Bhāgavatam. Therefore, anyone who follows in the footsteps of either the ideal reciter or the ideal hearer, Śukadeva Gosvāmī and Mahārāja Parīkṣit respectively, will undoubtedly attain salvation like them. Mahārāja Parīkṣit attained salvation by hearing only, and Śukadeva Gosvāmī attained salvation only by reciting. Recitation and hearing are two processes out of nine devotional activities, and by strenuously following the principles, either in all or by parts, one can attain the absolute plane. So the complete text of Śrīmad-Bhāgavatam, beginning with the janmādy asya ([[Vanisource:SB 1.1.1|SB 1.1.1]]) verse up to the last one in the Twelfth Canto ([[Vanisource:SB 12.13.23|SB 12.13.23]]), was spoken by Śukadeva Gosvāmī for the attainment of salvation by Mahārāja Parīkṣit. In the Padma Purāṇa, it is mentioned that Gautama Muni advised Mahārāja Ambarīṣa to hear regularly Śrīmad-Bhāgavatam as it was recited by Śukadeva Gosvāmī, and herein it is confirmed that Mahārāja Ambarīṣa heard Śrīmad-Bhāgavatam from the very beginning to the end, as it was spoken by Śukadeva Gosvāmī. One who is actually interested in the Bhāgavatam, therefore, must not play with it by reading or hearing a portion from here and a portion from there; one must follow in the footsteps of great kings like Mahārāja Ambarīṣa or Mahārāja Parīkṣit and hear it from a bona fide representative of Śukadeva Gosvāmī.
</div>
</div>
</div>

One who gives full attention and respect to hearing Srimad-Bhagavatam achieves unflinching faith in the Supreme Lord, the giver of salvation

2024-11-10T14:08:05Z

DharmendraP:

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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_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
</div>
<div id="SB2110_0" class="quote" parent="SB_Canto_2" book="SB" index="11" link="SB 2.1.10" link_text="SB 2.1.10">
<div class="heading">That very Śrīmad-Bhāgavatam I shall recite before you because you are the most sincere devotee of Lord Kṛṣṇa. One who gives full attention and respect to hearing Śrīmad-Bhāgavatam achieves unflinching faith in the Supreme Lord, the giver of salvation.
</div>
<span class="link">[[Vanisource:SB 2.1.10|SB 2.1.10, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">That very Śrīmad-Bhāgavatam I shall recite before you because you are the most sincere devotee of Lord Kṛṣṇa. One who gives full attention and respect to hearing Śrīmad-Bhāgavatam achieves unflinching faith in the Supreme Lord, the giver of salvation.</p>
</div>
<div class="purport text"><p>Śrīmad-Bhāgavatam is recognized Vedic wisdom, and the system of receiving Vedic knowledge is called avaroha-panthā, or the process of receiving transcendental knowledge through bona fide disciplic succession. For advancement of material knowledge there is a need for personal ability and researching aptitude, but in the case of spiritual knowledge, all progress depends more or less on the mercy of the spiritual master. The spiritual master must be satisfied with the disciple; only then is knowledge automatically manifest before the student of spiritual science. The process should not, however, be misunderstood to be something like magical feats whereby the spiritual master acts like a magician and injects spiritual knowledge into his disciple, as if surcharging him with an electrical current. The bona fide spiritual master reasonably explains everything to the disciple on the authorities of Vedic wisdom. The disciple can receive such teachings not exactly intellectually, but by submissive inquiries and a service attitude. The idea is that both the spiritual master and the disciple must be bona fide. In this case, the spiritual master, Śukadeva Gosvāmī, is ready to recite exactly what he has learned from his great father Śrīla Vyāsadeva, and the disciple, Mahārāja Parīkṣit, is a great devotee of Lord Kṛṣṇa. A devotee of Lord Kṛṣṇa is he who believes sincerely that by becoming a devotee of the Lord one becomes fully equipped with everything spiritual. This teaching is imparted by the Lord Himself in the pages of the Bhagavad-gītā, in which it is clearly described that the Lord (Śrī Kṛṣṇa) is everything, and that to surrender unto Him solely and wholly makes one the most perfectly pious man. This unflinching faith in Lord Kṛṣṇa prepares one to become a student of Śrīmad-Bhāgavatam, and one who hears Śrīmad-Bhāgavatam from a devotee like Śukadeva Gosvāmī is sure to attain salvation at the end, as Mahārāja Parīkṣit did. The professional reciter of Śrīmad-Bhāgavatam and the pseudodevotees whose faith is based on one week's hearing are different from Śukadeva Gosvāmī and Mahārāja Parīkṣit. Śrīla Vyāsadeva explained Śrīmad-Bhāgavatam unto Śukadeva Gosvāmī from the very beginning of the janmādy asya ([[Vanisource:SB 1.1.1|SB 1.1.1]]) verse, and so Śukadeva Gosvāmī also explained it to the king. Lord Kṛṣṇa is described as the Mahāpuruṣa in the Śrīmad-Bhāgavatam (Canto Eleven) in His devotional feature as Lord Śrī Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu is Lord Kṛṣṇa Himself in His devotional attitude, descended on earth to bestow special favors upon the fallen souls of this age of Kali. There are two verses particularly suitable to offer as prayers to this Mahāpuruṣa feature of Lord Kṛṣṇa.</p>
:dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁ
:tīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyam
:bhṛtyārti-haṁ praṇata-pāla bhavābdhi-potaṁ
:vande mahā-puruṣa te caraṇāravindam
:([[Vanisource:SB 11.5.33|SB 11.5.33]])
:tyaktvā su-dustyaja-surepsita-rājya-lakṣmīṁ
:dharmiṣṭha ārya-vacasā yad agād araṇyam
:māyā-mṛgaṁ dayitayepsitam anvadhāvad
:vande mahā-puruṣa te caraṇāravindam
:([[Vanisource:SB 11.5.34|SB 11.5.34]])
<p>In other words, puruṣa means the enjoyer, and mahāpuruṣa means the supreme enjoyer, or the Supreme Personality of Godhead Śrī Kṛṣṇa. One who deserves to approach the Supreme Lord Śrī Kṛṣṇa is called the mahā-pauruṣika. Anyone who hears Śrīmad-Bhāgavatam attentively from its bona fide reciter is sure to become a sincere devotee of the Lord, who is able to award liberation. There was none so attentive as Mahārāja Parīkṣit in the matter of hearing Śrīmad-Bhāgavatam, and there was none so qualified as Śukadeva Gosvāmī to recite the text of Śrīmad-Bhāgavatam. Therefore, anyone who follows in the footsteps of either the ideal reciter or the ideal hearer, Śukadeva Gosvāmī and Mahārāja Parīkṣit respectively, will undoubtedly attain salvation like them. Mahārāja Parīkṣit attained salvation by hearing only, and Śukadeva Gosvāmī attained salvation only by reciting. Recitation and hearing are two processes out of nine devotional activities, and by strenuously following the principles, either in all or by parts, one can attain the absolute plane. So the complete text of Śrīmad-Bhāgavatam, beginning with the janmādy asya ([[Vanisource:SB 1.1.1|SB 1.1.1]]) verse up to the last one in the Twelfth Canto ([[Vanisource:SB 12.13.23|SB 12.13.23]]), was spoken by Śukadeva Gosvāmī for the attainment of salvation by Mahārāja Parīkṣit. In the Padma Purāṇa, it is mentioned that Gautama Muni advised Mahārāja Ambarīṣa to hear regularly Śrīmad-Bhāgavatam as it was recited by Śukadeva Gosvāmī, and herein it is confirmed that Mahārāja Ambarīṣa heard Śrīmad-Bhāgavatam from the very beginning to the end, as it was spoken by Śukadeva Gosvāmī. One who is actually interested in the Bhāgavatam, therefore, must not play with it by reading or hearing a portion from here and a portion from there; one must follow in the footsteps of great kings like Mahārāja Ambarīṣa or Mahārāja Parīkṣit and hear it from a bona fide representative of Śukadeva Gosvāmī.</p>
</div>
</div>
</div>

Faith in Krsna is also divided into three stages and described in Srimad-Bhagavatam. First-class attachment, second-class attachment, and third-class attachment are also explained in Srimad-Bhagavatam in the Eleventh Canto. BG 1972 purports

2024-11-10T14:06:51Z

DharmendraP:

<div id="compilation">
<div id="facts">
{{terms|"First-class attachment, second-class attachment, and third-class attachment are also explained"}}
{{notes|}}
{{compiler|Pooja}}
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[[Category:Eleventh Canto of the Srimad-Bhagavatam]]
[[Category:Bhagavad-gita As It Is - 1972 Purports, Chapter 09 - Vaniquotes]]
[[Category:Bhagavad-gita As It Is - 1972 Purports, Chapters 01 to 18 - Vaniquotes]]
[[Category:Faith in the Srimad-Bhagavatam]]
</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">
Sometimes these third-class persons in Kṛṣṇa consciousness have some tendency toward karma-yoga and jñāna-yoga, and sometimes they are disturbed, but as soon as the infection of karma-yoga or jñāna-yoga is vanquished, they become second-class or first-class persons in Kṛṣṇa consciousness. Faith in Kṛṣṇa is also divided into three stages and described in Śrīmad-Bhāgavatam. First-class attachment, second-class attachment, and third-class attachment are also explained in Śrīmad-Bhāgavatam in the Eleventh Canto. Those who have no faith even after hearing about Kṛṣṇa and the excellence of devotional service, who think that it is simply eulogy, find the path very difficult, even if they are supposedly engaged in devotional service.
</div>

<div class="quote_link">
[[Vanisource:BG 9.3 (1972)|BG 9.3 (1972), Translation and Purport]]
</div>
<div class="quote_translation">
Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world.
</div>
<div class="text">
The faithless cannot accomplish this process of devotional service; that is the purport of this verse. Faith is created by association with devotees. Unfortunate people, even after hearing all the evidence of Vedic literature from great personalities, still have no faith in God. They are hesitant and cannot stay fixed in the devotional service of the Lord. Thus faith is a most important factor for progress in Kṛṣṇa consciousness. In the Caitanya-caritāmṛta it is said that one should have complete conviction that simply by serving the Supreme Lord Śrī Kṛṣṇa he can achieve all perfection. That is called real faith. In the Śrīmad-Bhāgavatam ([[Vanisource:SB 3.4.12|SB 3.4.12]]) it is stated that by giving water to the root of a tree, its branches, twigs and leaves become satisfied, and by supplying food to the stomach all the senses of the body become satisfied, and, similarly, by engaging in the transcendental service of the Supreme Lord, all the demigods and all the living entities automatically become satisfied.

After reading Bhagavad-gītā one should promptly come to the conclusion of Bhagavad-gītā: one should give up all other engagements and adopt the service of the Supreme Lord, Kṛṣṇa, the Personality of Godhead. If one is convinced of this philosophy of life, that is faith. Now the development of that faith is the process of Kṛṣṇa consciousness.

There are three divisions of Kṛṣṇa conscious men. In the third class are those who have no faith. If they are engaged in devotional service officially, for some ulterior purpose, they cannot achieve the highest perfectional stage. Most probably they will slip, after some time. They may become engaged, but because they haven't complete conviction and faith, it is very difficult for them to continue in Kṛṣṇa consciousness. We have practical experience in discharging our missionary activity that some people come and apply themselves to the Kṛṣṇa consciousness with some hidden motive, and as soon as they are economically a little well-situated, they give up this process and take to their old ways again. It is only by faith that one can advance in Kṛṣṇa consciousness. As far as the development of faith is concerned, one who is well versed in the literatures of devotional service and has attained the stage of firm faith is called a first-class person in Kṛṣṇa consciousness. And in the second class are those who are not very advanced in understanding the devotional scriptures but who automatically have firm faith that Kṛṣṇa bhakti or service to Kṛṣṇa is the best course and so in good faith have taken it up. Thus they are superior to the third class who have neither perfect knowledge of the scriptures nor good faith but by association and simplicity are trying to follow. The third-class person in Kṛṣṇa consciousness may fall down, but when one is in the second class or first class, he does not fall down. One in the first class will surely make progress and achieve the result at the end. As far as the third-class person in Kṛṣṇa consciousness is concerned, although he has faith in the conviction that devotional service to Kṛṣṇa is very good, he has no knowledge of Kṛṣṇa through the scriptures like Śrīmad-Bhāgavatam and Bhagavad-gītā. Sometimes these third-class persons in Kṛṣṇa consciousness have some tendency toward karma-yoga and jñāna-yoga, and sometimes they are disturbed, but as soon as the infection of karma-yoga or jñāna-yoga is vanquished, they become second-class or first-class persons in Kṛṣṇa consciousness. Faith in Kṛṣṇa is also divided into three stages and described in Śrīmad-Bhāgavatam. First-class attachment, second-class attachment, and third-class attachment are also explained in Śrīmad-Bhāgavatam in the Eleventh Canto. Those who have no faith even after hearing about Kṛṣṇa and the excellence of devotional service, who think that it is simply eulogy, find the path very difficult, even if they are supposedly engaged in devotional service. For them there is very little hope in gaining perfection. Thus faith is very important in the discharge of devotional service.
</div>
</div>
</div>

Actually the meaning of the words of the Bhagavad-gita or Srimad-Bhagavatam are revealed to one strictly following the orders of the spiritual master. They are also revealed to one who has equal faith in the Supreme Personality of Godhead

2024-11-10T14:02:02Z

DharmendraP:

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<div id="facts">
{{terms|"Actually the meaning of the words of the Bhagavad-gītā or Śrīmad-Bhāgavatam are revealed to one strictly following the orders of the spiritual master. They are also revealed to one who has equal faith in the Supreme Personality of Godhead"}}
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[[Category:Sri Caitanya-caritamrta, Madhya-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
[[Category:Faith in the Srimad-Bhagavatam]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
“Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.”(Śvetāśvatara Up. 6.23) Actually the meaning of the words of the Bhagavad-gītā or Śrīmad-Bhāgavatam are revealed to one strictly following the orders of the spiritual master. They are also revealed to one who has equal faith in the Supreme Personality of Godhead. In other words, being faithful to both Kṛṣṇa and the spiritual master is the secret of success in spiritual life.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 9.98|CC Madhya 9.98, Translation and Purport]]
</div>
<div class="quote_translation">
The brāhmaṇa replied, "I am illiterate and therefore do not know the meaning of the words. Sometimes I read the Bhagavad-gītā correctly and sometimes incorrectly, but in any case I am doing this in compliance with the orders of my spiritual master."
</div>
<div class="text">
This is a good example of a person who had become so successful that he was able to capture the attention of Śrī Caitanya Mahāprabhu even while reading the Bhagavad-gītā incorrectly. His spiritual activities did not depend on material things such as correct pronunciation. Rather, his success depended on strictly following the instructions of his spiritual master.

<div class="quote_verse">
:yasya deve parā bhaktir yathā deve tathā gurau
:tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ
:[ŚU 6.23]
</div>

“Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.”(Śvetāśvatara Up. 6.23) Actually the meaning of the words of the Bhagavad-gītā or Śrīmad-Bhāgavatam are revealed to one strictly following the orders of the spiritual master. They are also revealed to one who has equal faith in the Supreme Personality of Godhead. In other words, being faithful to both Kṛṣṇa and the spiritual master is the secret of success in spiritual life.
</div>
</div>
</div>

To come to that platform of understanding of things as they are, that is not a very common thing, and therefore such persons who attain to it, they are described as - great souls

2024-09-22T12:08:43Z

DharmendraP:

<div id="compilation">
<div id="facts">
{{terms|"To come to that platform of understanding of things as they are, that is not a very common thing, and therefore such persons who attain to it, they are described as "great souls"}}
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[[Category:Attain]]
[[Category:Common Platform]]
[[Category:Description]]
[[Category:Great Souls]]
</div>
<div id="section">
<h2>Correspondence</h2>
</div>
<div id="sub_section">
<h3>1973 Correspondence</h3>
</div>
<div class="quote">
<div class="quote_heading">
Actual fact is that this material world is a miserable, negative place, full of danger at every step, duhkhalayam asasvatam, temporary abode of death, birth, disease and old-age, home of suffering and pain only. To come to that platform of understanding of things as they are, that is not a very common thing, and therefore such persons who attain to it, they are described as "great souls".
</div>

<div class="quote_link">
[[Vanisource:730430 - Letter to Lynne Ludwig written from Los Angeles|730430 - Letter to Lynne Ludwig written from Los Angeles]]
</div>
<div class="text">
Please accept my blessings. I beg to acknowledge receipt of your letter from California dated November 27, 1972, and I have noted the contents carefully, although due to extensively travelling and preaching tour in India, I have not yet got the opportunity to reply you at length until now. Your complaint is that you have met two of my young disciples in California and they appeared to you as having "a very negative outlook towards the people they meet." Of course, I do not know the case, what are the circumstances, but kindly forgive my beloved disciples any unkindness or indiscretions on their part. After all, to give up one's life completely for serving the Lord is not so easy thing. And Maya, or the illusory material energy, she tries especially hard to try to get back and entrap those who have left her service to become Devotees. So sometimes in the neophyte stage of devotional service, in order to withstand the attack of Maya and remain strong under all conditions of temptation, young or inexperienced devotees will adopt an attitude against those things or persons possibly harmful, threatening to their tender devotional creeper. They may even over-indulge in such feelings just to protect themselves, and thus they will appear to some non-devotees, who are perhaps themselves still very enamoured by the material energy of Maya, as being negative or pessimistic.

But actual fact is that this material world is a miserable, negative place, full of danger at every step, duhkhalayam asasvatam, temporary abode of death, birth, disease and old-age, home of suffering and pain only. To come to that platform of understanding of things as they are, that is not a very common thing, and therefore such persons who attain to it, they are described as "great souls":

mam upetya punar janmaduhkhalayam asasvatamnapnuvanti mahatmanahsamsiddhim paramam gatah([[Vanisource:BG 8.15 (1972)|BG 8.15]])

This verse is spoken by Krishna, or God, Himself in Bhagavad-gita so who can be more final authority? That means that anyone who has understood that the material worlds are places of misery and temporaryness, duhkhalayam asasvatam, they never return here again, and because they are mahatmanah, the great souls, Krishna keeps them with Him, having qualified themselves to escape this nasty place by becoming His pure devotees. So the point is that to make advancement in spiritual life, everything material, unless it is utilized to serve and please Krishna, must be viewed with a pessimistic eye. We are not very much hopeful for any lasting pleasure or satisfaction for our deepest cravings within this realm of gross matter.
</div>
</div>
</div>

This is the common platform - Bhagavad-gita. Everyone, come and take to Krsna consciousness. Understand God and learn how to love Him, and your life will be perfect

2024-09-22T12:08:01Z

DharmendraP:

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{{terms|"this is the common platform - Bhagavad-gītā. Everyone, come and take to Kṛṣṇa consciousness. Understand God and learn how to love Him, and your life will be perfect"}}
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{{compiler|Soham}}
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[[Category:This Is]]
[[Category:Common Platform]]
[[Category:Bhagavad-gita]]
[[Category:Everyone]]
[[Category:Come]]
[[Category:Taking to Krsna Consciousness]]
[[Category:Understanding God]]
[[Category:Learn How To]]
[[Category:Loving God]]
[[Category:Your Life]]
[[Category:Will Be]]
[[Category:Perfect]]
[[Category:Civilization and Transcendence Chapters 01 to 14]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Civilization and Transcendence</h3>
</div>
<div class="quote">
<div class="quote_heading">
If you do not know how to test my statement, then you may refuse to accept it. That is another thing. You may also accept iron as gold. That is your ignorance: you do not know what gold is. But if you actually know what God is, you will accept Kṛṣṇa as God. There is no doubt about it. So this is the common platform - Bhagavad-gītā. Everyone, come and take to Kṛṣṇa consciousness. Understand God and learn how to love Him, and your life will be perfect.
</div>

<div class="quote_link">
[[Vanisource:CAT 12 How to Love God|Civilization and Transcendence, 1]]
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<div class="text">
Puṣṭa Kṛṣṇa: Next question, Śrīla Prabhupāda. "As the world is coming to be divided into just two classes - atheist and theist - is it not advisable for all religions to come together? And what positive steps can be taken in this direction?"

Śrīla Prabhupāda: The steps to be taken have already been explained - this Kṛṣṇa consciousness movement. The atheist class and the theist class will always exist. This is the nature of the material world. Even at home - the father may be an atheist like Hiraṇyakaśipu, and the son a theist like Prahlāda. So atheists and theists will always exist - in the family, in the community, in the nation.

But the theists should follow the instructions of the Bhagavad-gītā and take shelter at Kṛṣṇa's lotus feet, giving up other, so-called religious principles. That will bring religious unity. Religion without a clear conception of God is humbug, bogus. Religion means to accept the order of God. So if you have no clear conception of God, if you do not know who God is, there is no question of accepting His order. Find this verse in the Sixth Canto of Śrīmad-Bhāgavatam: dharmaṁ tu sākṣād bhagavat-praṇītam ([[Vanisource:SB 6.3.19|SB 6.3.19]]).

Hari-sauri:

<div class="quote_verse">
:dharmaṁ tu sākṣād bhagavat-praṇītam
:na vai vidur ṛṣayo nāpi devāḥ
:na siddha-mukhyā asurā manuṣyāḥ
:kuto nu vidyādhara-cāraṇādayaḥ
</div>

"Real religious principles are enacted by . . ."

Śrīla Prabhupāda: Ah. "Real." Go on.

Hari-sauri: "Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great sages who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the demons, ordinary human beings, Vidyādharas, and Cāraṇas."

Śrīla Prabhupāda: Hm. Read the next verses also.

Hari-sauri: ([[Vanisource:SB 6.3.20-21|SB 6.3.20-21]])

<div class="quote_verse">
:svayambhūr nāradaḥ śaṁbhuḥ
:kumāraḥ kapilo manuḥ
:prahlādo janako bhīṣmo
:balir vaiyāsakir vayam
</div>

:dvādaśaite vijānīmo

<div class="quote_verse">
:dharmaṁ bhāgavataṁ bhaṭāḥ
:guhyaṁ viśuddhaṁ durbodhaṁ
:yaj jñātvāmṛtam aśnute
</div>

"Lord Brahmā, Bhagavān Nārada, Lord Śiva, the four Kumāras, Lord Kapila (the son of Devahūti), Svayāmbhuva Manu, Prahlāda Mahārāja, Janaka Mahārāja, Bhīṣmadeva, Bali Mahārāja, Śukadeva Gosvāmī, and I myself (Yamarāja) know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhāgavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. This transcendental religious principle is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead."

Śrīla Prabhupāda: So these mahājanas-Brahmā, Nārada, Lord Śiva, and so on - they know what the principles of religion are. Religion means bhāgavata-dharma, understanding God and our relationship with God. That is religion. You may call it "Hindu religion" or "Muslim religion" or "Christian religion," but in any case, real religion is that which teaches how to love God. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje: ([[Vanisource:SB 1.2.6|SB 1.2.6]]) if by following some religious system you come to the platform of loving God, then your religious system is perfect. Otherwise, it is simply a waste of time - bogus religion, without a clear conception of God. So we have to understand what God is and what He says, and we have to abide by His orders. Then there is real religion, there is real understanding of God, and everything is complete.

Puṣṭa Kṛṣṇa: Śrīla Prabhupāda, one may ask why someone like Christ or Moses is not mentioned among the mahājanas.

Śrīla Prabhupāda: There are mahājanas among the Christian saints. They include Christ, and in addition to Christ, so many others - St. Matthew, St. Thomas, and so forth. These mahājanas are mentioned in the Bible. A mahājana is one who strictly follows the original religion and knows things as they are. And that means he must be coming in the paramparā, the system of disciplic succession.

For instance, Arjuna learned Bhagavad-gītā directly from Kṛṣṇa. Therefore Arjuna is a mahājana. So you should learn from Arjuna. You follow the way Arjuna acted and the way Arjuna understood Kṛṣṇa. Then mahājano yena gataḥ sa panthāḥ: (CC Madhya 17.186) you are following the mahājana - you are on the real path. Just as we are. In these verses from Śrīmad-Bhāgavatam is a list of mahājanas, including Svāyambhu, or Lord Brahmā. So this sampradāya of ours is called the Brahma-sampradāya. Our sampradāya also includes Nārada, another mahājana. Sambhu, or Lord Siva, is still another mahājana. He has his own sampradāya, the Rudra-sampradāya. And similarly, Lakṣmī, the goddess of fortune, has the Śrī-sampradāya.

So we must belong to one these sampradāyas. Sampradāya-vihinā ye mantrās te niṣphalā matāḥ: if you do not belong to a bona fide sampradāya, originating from a mahājana, then your religious process is useless. You cannot concoct some religious system. So whether you follow the Christian mahājanas or the Vedic mahājanas, it doesn't matter. But you have to follow the mahājanas. If a Christian says, "I don't believe in St. Thomas," what kind of Christian is he? It doesn't matter which mahājana we are discussing. The real mahājana is he who is strictly following the principles enunciated by God. Then he is following a real religious system. Otherwise, there is no question of religion. The so-called follower is simply a mano-dharmī, a mental speculator. Mental speculation is not religion. Religion is the order of God, and one who follows that order - he is religious. That's all.

Puṣṭa Kṛṣṇa: Then as far as I can understand, Śrīla Prabhupāda, you're saying that there's no need to maintain sectarian labels, that there's one religion in the world.

Śrīla Prabhupāda: One religion exists already: how to love God. This is the one religion. Will the Christians say, "No, we don't want to love God"? Will the Muhammadans say, "No, no, we don't want to love God"? So religion means how to love God, and any religion which teaches how to love God - that is perfect. It doesn't matter whether you are Christian or Muslim or Hindu.

Dharmaṁ tu sākṣād bhagavat-praṇītam: ([[Vanisource:SB 6.3.19|SB 6.3.19]]) "Real religion is directly enunciated by Bhagavān, the Supreme Personality of Godhead." So, Bhagavān, Lord Kṛṣṇa, says, "surrender unto Me." Of course, you cannot surrender until you love. For instance, you are surrendered to me. Even though I am not from your country, because you have love for me, you surrender. If I say, "do this," you'll do it. Why? Because you love me. So when will there be surrender to God? When one loves God - when one reaches the platform where he thinks, "O Lord, I love You; I can sacrifice everything for You." That is the basic principle of religion.

Therefore, that religion is perfect which teaches its followers how to love God. So let everyone come to this platform of loving God. That is Kṛṣṇa consciousness. We are teaching nothing but how to love God, how to sacrifice everything for God. That is real religion. Otherwise, it is all a bogus waste of time, simply a following of ritualistic ceremonies. That is not religion. That is superfluous. As stated in the Śrīmad-Bhāgavatam ([[Vanisource:SB 1.2.8|1.2.8]]),

<div class="quote_verse">
:dharmaḥ svanuṣṭhitaḥ puṁsāṁ
:viṣvaksena kathāsu yaḥ
:notpādayed yadi ratiṁ
:śrama eva hi kevalam
</div>

"You are very good; you are following your religious principles very strictly. That's all right - but what about your love of God?" "Oh, that I do not know." So, the Bhāgavatam says, śrama eva hi kevalam: "Your religion is simply a waste of time - simply laboring. That's all. If you have not learned how to love God, then what is the meaning of your religion?"

But when you're actually on the platform of love of God, you understand your relationship with God: "I am part and parcel of God - and this dog is also part and parcel of God. And so is every other living entity." Then you'll extend your love to the animals also. If you actually love God, then your love for insects is also there, because you understand, "This insect has got a different kind of body, but he is also part and parcel of God - he is my brother." Samaḥ sarveṣu bhūteṣu: you look upon all living beings equally. Then you cannot maintain slaughterhouses. If you maintain slaughterhouses and disobey the order of Christ in the Bible - "Thou shall not kill" - and you proclaim yourself a Christian, your so-called religion is simply a waste of time. Śrama eva hi kevalam: ([[Vanisource:SB 1.2.8|SB 1.2.8]]) your going to the church and everything is simply a waste of time, because you have no love for God. That foolishness is going on all over the world. People are stamping themselves with some sectarian label, but there is no real religion.

So if all people are to come together on one platform, they have to accept the principles of Bhagavad-gītā. The first principle is that Kṛṣṇa is the Supreme Personality of Godhead. If you do not accept in the beginning that Kṛṣṇa is the Supreme Lord, then try to understand this gradually. That is education. You can begin by accepting that there is somebody who is supreme.

Now, if I say, "Kṛṣṇa is the Supreme Lord," you may say, "Why is Kṛṣṇa the Supreme Lord? Kṛṣṇa is Indian." No. He is God. For example, the sun rises first over India, then over Europe. But that does not mean the European sun is different from the Indian sun. Similarly, although Kṛṣṇa appeared in India, now He has come to the Western countries through this Kṛṣṇa consciousness movement.

So you should try to understand whether Kṛṣṇa is God or not. But He is God. There is no doubt about it. If you have the intelligence to understand what God is, then try to understand. But Kṛṣṇa is God, undoubtedly. So take to Kṛṣṇa consciousness and abide by the order of Kṛṣṇa. Then everyone can come together on the same religious platform. One religion, Kṛṣṇa consciousness.

Puṣṭa Kṛṣṇa: Śrīla Prabhupāda, sometimes in our preaching activities we meet people who claim to be very devout Christians or Muslims but at the same time blaspheme Kṛṣṇa. Is it possible that such persons can actually be associates of God?

Śrīla Prabhupāda: No. If one is serious about understanding what God is, then he will accept Kṛṣṇa as the Supreme Lord. Once he knows what God is, he'll understand, "Here is God-Kṛṣṇa." If he remains in darkness and does not learn what God is, then how will he understand Kṛṣṇa? He'll understand Kṛṣṇa as one of us. That's all. But if he knows what God is, then he'll understand about Kṛṣṇa: "Yes, here is God."

For instance, if a person knows what gold is, then anywhere he comes upon gold, he'll understand, "Here is gold." He won't think gold is available in one shop only. And if a person knows what God is, what the meaning of "God" is, then in Kṛṣṇa he will find God in fullness. Kṛṣṇas tu bhagavān svayam: ([[Vanisource:SB 1.3.28|SB 1.3.28]]) "Kṛṣṇa Himself is the Supreme Personality of Godhead." The śāstra explains what Bhagavān, or God, is, and how Kṛṣṇa is Bhagavān. You should understand and see from the activities of Kṛṣṇa whether He is or is not Bhagavān. It requires a good brain to understand. If I say, "Here is God," now it is up to you to test my statement. If you know what God is, then test my statement about Kṛṣṇa, and then you'll accept Him as God. If you do not know how to test my statement, then you may refuse to accept it. That is another thing. You may also accept iron as gold. That is your ignorance: you do not know what gold is. But if you actually know what God is, you will accept Kṛṣṇa as God. There is no doubt about it.

So this is the common platform - Bhagavad-gītā. Everyone, come and take to Kṛṣṇa consciousness. Understand God and learn how to love Him, and your life will be perfect.

Puṣṭa Kṛṣṇa: But many people claim to have the best religion, Śrīla Prabhupāda.

Śrīla Prabhupāda: But we have to look at the result. how will we decide what is real religion? Sa vai puṁsāṁ paro dharmaḥ yato bhaktir adhokṣaje: ([[Vanisource:SB 1.2.6|SB 1.2.6]]) by seeing whether the followers have learned how to love God. If one has no love of God, then what is the use of claiming that one's religion is the best? Where is the sign of love of Godhead? That is to be seen. Everyone will say, "My understanding is the best." But there must be practical proof.

If someone claims to have the best religion, we ask, "Tell us how to love God. What is your process of loving God? If you do not know your relationship with God and others' relationship with God, then how can you love God?" That process of loving God is lacking. Nobody can give a clear conception of God. If you have no understanding of what God is, where is the question of love? Love is not mere fantasy or imagination. You cannot love air. You love a person, a beautiful person. If you merely say, "I love the air, I love the sky," what question is there of love? There must be a person. So who is that person we want to love?

Unfortunately, most people have no personal conception of God. Nor can they describe the Lord's personal beauty, knowledge, strength - His fullness in the six personal opulences. There is no such description. They have some conception of God, but actually they do not know what God is. But religion means you must know God and love Him. Love is something tangible. It is not merely fantasy or imagination. So we Kṛṣṇa conscious people accept Kṛṣṇa as God, and we are worshiping Kṛṣṇa, and we are making progress.

Puṣṭa Kṛṣṇa: Recently a priest visited us and admitted that he didn't know what God looks like. He couldn't say anything about God, but he said he loved God.

Śrīla Prabhupāda: Then? What kind of love is it?

Puṣṭa Kṛṣṇa: Nor did he say his people were very enthusiastic about coming to church. He said, "At best they come once a week." He said that's all that is necessary.

Śrīla Prabhupāda: Well, love does not mean that you come once a week to my house. Love means you come to my house every day, give me some present, and take something from me. Śrīla Rūpa Gosvāmī describes the symptoms of love in his Upadeṣāmṛta (4);

<div class="quote_verse">
:dadāti pratigṛhṇāti
:guhyam ākhyāti pṛcchati
:bhuṅkte bhojayate caiva
:ṣaḍ-vidhaṁ prīti-lakṣaṇam
</div>

If you love somebody, you must give him something, and you must accept something from him. You must disclose your mind to him, and he should disclose his mind to you. And you should give him some eatable, and whatever eatable thing he offers, you accept. These six kinds of exchange develop love.

But if you do not even know the person, then where is the question of love? Suppose you love some boy or some girl, then you will give some present, and he or she gives you some present - that develops love. You give something to eat, and whatever he or she gives you to eat, you eat. You disclose your mind: "My dear such-and-such, I love you. This is my ambition." And he or she makes some disclosure. These are the exchanges of love.

But if there is no person-to-person meeting, where is the question of love? If I claim to love somebody, but I visit his house only once a week and ask,"Please give me such-and-such," where is the exchange of love? Love means there is some exchange. If you love somebody but you have not given anything to that person or taken anything from him, where is the love?

The conclusion is, religion means to love God, and that means you must know who God is. There is no alternative. You must know the person who is God. Then you can have loving exchanges with Him. That we are teaching. We are asking our disciples to rise early in the morning and offer maṅgala ārati, then bhoga ārati, to the Lord in His form as the Deity in the temple. Are we such fools and rascals that we are wasting time worshiping a "doll"? Sometimes people think like that. But that is not a fact. When you enter the temple, you know definitely, "Here is Kṛṣṇa. He is God, and we must love Him like this." That is the superexcellence of this Kṛṣṇa consciousness movement. We do everything definitely, on the positive platform. Is that clear? Does anyone have any further question?

Pradyumna: Śrīla Prabhupāda, you're saying we must know God before we can love Him. So that means devotional service is preceded by knowledge.

Śrīla Prabhupāda: Yes, that is the process given in the Bhagavad-gītā. There are eighteen chapters, and the whole eighteen chapters are education - how to know God. When Arjuna at last comes to complete awareness, he accepts, "Kṛṣṇa, You are paraṁ brahma, the Supreme Personality of Godhead." Then Arjuna surrendered, as Kṛṣṇa advised - sarva-dharmān parityajya ([[Vanisource:BG 18.66|BG 18.66]]). But unless you know God, how will you surrender? If some third-class man comes and says, "Surrender to me," will you do that? "Why should I surrender to you?" You must know, "Now, here is God. I must surrender." Eighteen chapters describe God and how to know God, and then Kṛṣṇa proposes, "Surrender unto Me." Then Arjuna does it: "Yes." So without knowing God, how can you surrender to Him? It is not possible.

So the Bhagavad-gītā is the science of how to know God. The preliminary science. If you want to know more, then read Śrīmad-Bhāgavatam. And if you are in intense love with God, read Caitanya-caritāmṛta - how your love for God can be still more intensified. That is Caitanya-caritāmṛta. So Bhagavad-gītā is the preliminary book: to understand God and surrender. And from the surrendering point, further progress - that is Śrīmad-Bhāgavatam. And when the love is intense, to make it more intensified - that is Caitanya-caritāmṛta. Caitanya Mahāprabhu was mad after God. He cried, śūnyāyitam jagat sarvaṁ govinda viraheṇa me: "I find everything vacant without Kṛṣṇa." That is the supreme ecstasy.

So these things cannot happen without love. If you love somebody and he's not there, you find everything vacant. So Śrī Caitanya Mahāprabhu felt this way about Kṛṣṇa - lover and beloved. Śūnyāyitaṁ jagat sarvaṁ govinda viraheṇa me: "I see everything vacant without Govinda." That is the supreme stage of love. Is that clear or not?

Pradyumna: There's just one more thing, Śrīla Prabhupāda. What's the minimum knowledge one must have to . . .

Śrīla Prabhupāda: God is great. That's all. God is great. Kṛṣṇa proved that He's great. Therefore He's God. Everyone says, "God is great." Allah-u-akbar, the Muslims say: "God is great." And Hindus say, paraṁ brahma: "You are the Supreme Spirit." So God is great. And when Kṛṣṇa was present, He proved that He is all-great. Therefore He's God. If you accept that God is great, and if you find somebody who is great in everything, then He is God. How can you deny it? You can see how great Kṛṣṇa is simply by considering His Bhagavad-gītā. Five thousand years have passed since Kṛṣṇa spoke Bhagavad-gītā, and still it is accepted as the greatest book of knowledge all over the world. Even people from other religions who are really learned accept it. That is proof of the greatness of Kṛṣṇa - this knowledge. Who can give such knowledge? That is the proof that He is God. Kṛṣṇa has all opulences in full, including knowledge. Other than here in Kṛṣṇa's words, where is such knowledge throughout the whole world? Every line is sublime knowledge. If you study Bhagavad-gītā scrutinizingly, you'll understand that Kṛṣṇa is the Supreme Lord.
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The warning is already there, and responsible leaders of religious sects must meet together and form a common platform of a league of devotees of the Lord. There is no need for self-realized souls to live in a secluded place

2024-09-22T12:07:28Z

DharmendraP:

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<div id="facts">
{{terms|"The warning is already there, and responsible leaders of religious sects must meet together and form a common platform of a league of devotees of the Lord. There is no need for self-realized souls to live in a secluded place"}}
{{notes|}}
{{compiler|Nabakumar}}
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[[Category:Already]]
[[Category:Responsible]]
[[Category:Leaders Must]]
[[Category:Religious Sects]]
[[Category:Meet]]
[[Category:Together]]
[[Category:Form]]
[[Category:Common Platform]]
[[Category:League of Devotees]]
[[Category:Platform of a Devotee of God]]
[[Category:There Is No Need For...]]
[[Category:Self-realized Souls]]
[[Category:Live In]]
[[Category:Secluded Place]]
[[Category:Light of the Bhagavata Chapters 01 to 48]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Light of the Bhagavata</h3>
</div>
<div class="quote">
<div class="quote_heading">
The warning is already there, and responsible leaders of religious sects must meet together and form a common platform of a league of devotees of the Lord. There is no need for self-realized souls to live in a secluded place. Perfect self-realized souls, engaged in the service of the Lord, are unafraid of māyā, just as law-abiding citizens of a state never fear the police.
</div>

<div class="quote_link">
[[Vanisource:LOB 6|Light of the Bhagavata 6, Translation and Purport]]
</div>
<div class="quote_translation">
On hearing the sound of the torrential rains, the frogs come out of the mountain caves and begin to chant, like brahmacārīs who chant the Vedic hymns by the order of the spiritual master.
</div>
<div class="text">
In this age of a godless civilization, the sages of world-recognized religious sects who believe in God must come out of their secluded places and preach the science of God, the Supreme Will, to the people in general. Hindus, Muslims, Christians, and the members of the other sects that have convincing faith in the authority of God must not sit idly now and silently watch the rapid growth of a godless civilization. There is the supreme will of God, and no nation or society can live in peace and prosperity without acceptance of this vital truth.

The warning is already there, and responsible leaders of religious sects must meet together and form a common platform of a league of devotees of the Lord. There is no need for self-realized souls to live in a secluded place. Perfect self-realized souls, engaged in the service of the Lord, are unafraid of māyā, just as law-abiding citizens of a state never fear the police. Such fearless devotees of God always speak scientifically about the existence of God, even at the risk of death. Such devotees of God feel compassion for the mass of people, who have completely forgotten the Supreme Lord and who engage in the false pursuit of happiness that ends in the sense pleasures enjoyed by the hogs and dogs.
</div>
</div>
</div>

The aim of ISKCON is not to found a new religious sect, but to invoke the living entity's dormant love of God, and thus provide the human society of all faiths with a common platform of clear theistic knowledge and practice

2024-09-22T12:05:57Z

DharmendraP:

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{{terms|"The aim of ISKCON is not to found a new religious sect, but to invoke the living entity's dormant love of God, and thus provide the human society of all faiths with a common platform of clear theistic knowledge and practice"}}
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</div>
<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1968_Correspondence" class="sub_section" sec_index="3" parent="Correspondence" text="1968 Correspondence"><h3>1968 Correspondence</h3>
</div>
<div id="LettertoRolandMichenerGovernorGeneralofCanadaMontreal24August1968_0" class="quote" parent="1968_Correspondence" book="Let" index="285" link="Letter to Roland Michener (Governor-General of Canada) -- Montreal 24 August, 1968" link_text="Letter to Roland Michener (Governor-General of Canada) -- Montreal 24 August, 1968">
<div class="heading">The aim of ISKCON is not to found a new religious sect, but to invoke the living entity's dormant love of God, and thus provide the human society of all faiths with a common platform of clear theistic knowledge and practice.
</div>
<span class="link">[[Vanisource:Letter to Roland Michener (Governor-General of Canada) -- Montreal 24 August, 1968|Letter to Roland Michener (Governor-General of Canada) -- Montreal 24 August, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">ISKCON (the International Society of Krishna Consciousness) is a non-lucrative organization, whose purpose is to promote the well-being of human society by drawing its attention to God. We are a non-sectarian society, and our members include people from Christian, Jewish and Moslem as well as Hindu faiths. The aim of ISKCON is not to found a new religious sect, but to invoke the living entity's dormant love of God, and thus provide the human society of all faiths with a common platform of clear theistic knowledge and practice. Members of ISKCON may retain their own respective religious faiths, as ISKCON is meant to establish a clear, practical common formulation of the common ideal of all theists, and to defeat the unnecessary dogmatic wranglings that now divide and invalidate the theistic camp. This common ideal of theism is to develop love of God.</p>
<p>We are following in the footsteps of Lord Caitanya to invoke the dormant love of Godhead. The sum and substance of this teaching is that the living entity is eternally the subordinate servant of God, but unfortunately, being sophisticated by illusion, everyone in the human society is trying to predominate over others without accepting the Supreme Predominator. A case in point is the recent Russian invasion of Czechoslovakia.</p>
<p>ISKCON is trying to train people to be situated in that pure condition of life by simple methods, encouraging them to associate always in the matters of God consciousness or Krishna Consciousness, and actually I have good results in the sense that since I have come to the Western countries to preach this cult, my disciples have taken to this principle unhesitatingly although they belong to different faiths and cultures. So I think this propagation of love of Godhead can be pushed forward more and more with good results.</p>
<p>I came to Montreal in the month of June, desiring to stay here, and your Immigration department has kindly accepted me as a landed immigrant. As such, I wish to make Montreal my headquarters for this cultural or religious propaganda in the Western world. I was in search of a nice place in the city, fortunately, I have found one at 722 Sherbrooke Street West, and it is understood that Your Excellency is the ultimate disposer of this property.</p>
</div>
</div>
</div>

That common platform (for religious unity) can be achieved in transcendental devotional service. This is the verdict of Sri Caitanya Mahaprabhu

2024-09-22T12:04:34Z

DharmendraP:

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<div id="facts">
{{terms|"that common platform can be achieved in transcendental devotional service. This is the verdict of Śrī Caitanya Mahāprabhu"}}
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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 25 Purports - How All the Residents of Varanasi Became Vaisnavas]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
The world is anxious for religious unity, and that common platform can be achieved in transcendental devotional service. This is the verdict of Śrī Caitanya Mahāprabhu.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 25.121|CC Madhya 25.121, Translation and Purport]]
</div>
<div class="quote_translation">
“‘As far as religious principles are concerned, there is a consideration of the person, the country, the time and the circumstance. In devotional service, however, there are no such considerations. Devotional service is transcendental to all such considerations.
</div>
<div class="text">
When we are on the material platform, there are different types of religions—Hinduism, Christianity, Islam, Buddhism and so on. These are instituted for a particular time, a particular country or a particular person. Consequently there are differences. Christian principles are different from Hindu principles, and Hindu principles are different from Muslim and Buddhist principles. These may be considered on the material platform, but when we come to the platform of transcendental devotional service, there are no such considerations. The transcendental service of the Lord (sādhana-bhakti) is above these principles. The world is anxious for religious unity, and that common platform can be achieved in transcendental devotional service. This is the verdict of Śrī Caitanya Mahāprabhu. When one becomes a Vaiṣṇava, he becomes transcendental to all these limited considerations. This is confirmed by Lord Kṛṣṇa in the Bhagavad-gītā ([[Vanisource:BG 14.26 (1972)|BG 14.26]]):

<div class="quote_verse">
:māṁ ca yo ‘vyabhicāreṇa bhakti-yogena sevate
:sa guṇān samatītyaitān brahma-bhūyāya kalpate
</div>

“One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.” The devotional activities of the Kṛṣṇa consciousness movement are completely transcendental to material considerations. As far as different faiths are concerned, religions may be of different types, but on the spiritual platform, everyone has an equal right to execute devotional service. That is the platform of oneness and the basis for a classless society. In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura confirms that one has to learn from a bona fide spiritual master about religious principles, economic development, sense gratification and ultimately liberation. These are the four divisions of regulated life, but they are on the material platform. On the spiritual platform, the four principles are jñāna, vijñāna, tad-aṅga and tad-rahasya. Rules, regulations and restrictions are on the material platform, but on the spiritual platform one has to be equipped with transcendental knowledge, which is above the principles of religious rituals. Mundane religious activity is known as smārta-viddhi, but transcendental devotional service is called gosvāmi-viddhi. Unfortunately many so-called gosvāmīs are on the platform of smārta-viddhi, yet they try to pass as gosvāmi-viddhi, and thus the people are cheated. Gosvāmī-viddhi is strictly explained in Sanātana Gosvāmī’s Hari-bhakti-vilāsa, wherein it is stated:

<div class="quote_verse">
:yathā kāñcanatāṁ yāti kāṁsyaṁ rasa-vidhānataḥ
:tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām
</div>

“By chemical manipulation, bell metal is turned into gold when touched by mercury; similarly, when a person is properly initiated, he can acquire the qualities of a brāhmaṇa.” The conclusion is that devotional service is open for everyone, regardless of caste, creed, time and country. This Kṛṣṇa consciousness movement is functioning according to this principle.
</div>
</div>
</div>

Persons who, due to being initiated by another sect of religious faith, do not find devotional service as the common platform for approaching the Supreme Personality of Godhead, also cannot understand Krsna consciousness

2024-09-22T12:03:34Z

DharmendraP:

<div id="compilation">
<div id="facts">
{{terms|"Persons who, due to being initiated by another sect of religious faith, do not find devotional service as the common platform for approaching the Supreme Personality of Godhead, also cannot understand Krsna consciousness"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 32 Purports - Entanglement in Fruitive Activities]]
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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_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB33240_0" class="quote" parent="SB_Canto_3" book="SB" index="1349" link="SB 3.32.40" link_text="SB 3.32.40">
<div class="heading">Persons who, due to being initiated by another sect of religious faith, do not find devotional service as the common platform for approaching the Supreme Personality of Godhead, also cannot understand Kṛṣṇa consciousness. We have experience that some students come to join us, but because of being biased in some particular type of faith, they leave our camp and become lost in the wilderness.
</div>
<span class="link">[[Vanisource:SB 3.32.40|SB 3.32.40, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">It is not to be instructed to persons who are too greedy and too attached to family life, nor to persons who are nondevotees and who are envious of the devotees and of the Personality of Godhead.</p>
</div>
<div class="purport text"><p>Persons who are always planning to do harm to other living entities are not eligible to understand Kṛṣṇa consciousness and cannot enter into the realm of transcendental loving service to the Lord. Also, there are so-called disciples who become submissive to a spiritual master most artificially, with an ulterior motive. They also cannot understand what Kṛṣṇa consciousness or devotional service is. Persons who, due to being initiated by another sect of religious faith, do not find devotional service as the common platform for approaching the Supreme Personality of Godhead, also cannot understand Kṛṣṇa consciousness. We have experience that some students come to join us, but because of being biased in some particular type of faith, they leave our camp and become lost in the wilderness. Actually, Kṛṣṇa consciousness is not a sectarian religious faith; it is a teaching process for understanding the Supreme Lord and our relationship with Him. Anyone can join this movement without prejudice, but unfortunately there are persons who feel differently. It is better, therefore, not to instruct the science of Kṛṣṇa consciousness to such persons.</p>
<p>Generally, materialistic persons are after some name, fame and material gain, so if someone takes to Kṛṣṇa consciousness for these reasons, he will never be able to understand this philosophy. Such persons take to religious principles as a social decoration. They admit themselves into some cultural institution for the sake of name only, especially in this age. Such persons also cannot understand the philosophy of Kṛṣṇa consciousness. Even if one is not greedy for material possessions but is too attached to family life, he also cannot understand Kṛṣṇa consciousness. Superficially, such persons are not very greedy for material possessions, but they are too attached to wife, children and family improvement. When a person is not contaminated by the above-mentioned faults yet at the ultimate issue is not interested in the service of the Supreme Personality of Godhead, or if he is a nondevotee, he also cannot understand the philosophy of Kṛṣṇa consciousness.</p>
</div>
</div>
</div>

Man and animal, they have got common platform of these four principles of life: eating, sleeping, mating and defending. The only extra qualification of man is that he can come to understand what is Krsna and what is God. That is his special qualification

2024-09-22T11:47:44Z

DharmendraP:

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{{terms|"man and animal, they have got common platform of these four principles of life: eating, sleeping, mating and defending. The only extra qualification of man is that he can come to understand what is Kṛṣṇa and what is God. That is his special qualification"}}
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</div>
<div id="section">
<h2>Lectures</h2>
</div>
<div id="sub_section">
<h3>General Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
The distinction between animal and man is that . . . man and animal, they have got common platform of these four principles of life: eating, sleeping, mating and defending. The only extra qualification of man is that he can come to understand what is Kṛṣṇa and what is God. That is his special qualification. But because they are trying to keep themselves within the limit of sense gratification, they're coming again and again to that same platform, eating, sleeping, mating and defending, without Kṛṣṇa consciousness. So this is the secret how to become Kṛṣṇa conscious. We should not limit ourself under certain area. And how it is possible? That is Kṛṣṇa consciousness, that "I am eternal servant of Kṛṣṇa, or God." That is Kṛṣṇa consciousness. So if we keep ourself within some limit, then it will be not possible to understand what is Kṛṣṇa consciousness. Matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta gṛha . . . these are verses . . . Bhāgavata verses can be explained for so many days. They are so important.
</div>

<div class="quote_link">
[[Vanisource:681115 - Lecture - Los Angeles|681115 - Lecture - Los Angeles]]
</div>
<div class="text">
The basic principle is wrong. Gṛha-vrata. The concept of life is wrong. Gṛha-vratānām. And why they want to be limited by this poor concept of life? This is called material existence. Adānta-gobhir viśatāṁ tamisram ([[Vanisource:SB 7.5.30|SB 7.5.30]]). This limited concept of life is due to unbridled sense. This limited concept of life they want to keep, because they want to satisfy their senses. I am going to the assembly, United Nation, but I am keeping myself as American or as German, as Russian or Indian that, "My nation shall be happy in this way." Indian is thinking in that way, American is thinking that way, Russian is thinking in another way, another way.

They are keeping themself in that limited area, and what benefit they will derive simply by wasting time in the assembly and talking? This is called gṛha-vratānām. So one has to go outside this limited area. That is called brahma-bhūtaḥ stage. Then they'll have real Kṛṣṇa consciousness. Matir na kṛṣṇe parato svato.

So why I want that I shall be happy in this way? I make my own plan, "My nation will be happy in this way." This is called saṁsāra, adānta-gobhir, because I want to satisfy my senses. Adānta-gobhir viśatāṁ tamisram. And the position is punaḥ punaś carvita-carvaṇānām ([[Vanisource:SB 7.5.30|SB 7.5.30]]). Punaḥ punaś carvita-car . . . carvita-carvaṇa means chewing the chewed.

Something is chewed and thrown away in the street, and if somebody comes and chews again that thrown away article, he cannot get any juice out of it. Similarly, we are making plan, but because it is on the platform of sense gratification, the whole thing is coming to the four principles of animal life—eating, sleeping, mating, defending. That's all. That means in a circle, coming to the same animal platform.

The distinction between animal and man is that . . . man and animal, they have got common platform of these four principles of life: eating, sleeping, mating and defending. The only extra qualification of man is that he can come to understand what is Kṛṣṇa and what is God. That is his special qualification. But because they are trying to keep themselves within the limit of sense gratification, they're coming again and again to that same platform, eating, sleeping, mating and defending, without Kṛṣṇa consciousness.

So this is the secret how to become Kṛṣṇa conscious. We should not limit ourself under certain area. And how it is possible? That is Kṛṣṇa consciousness, that "I am eternal servant of Kṛṣṇa, or God." That is Kṛṣṇa consciousness. So if we keep ourself within some limit, then it will be not possible to understand what is Kṛṣṇa consciousness. Matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta gṛha . . . these are verses . . . Bhāgavata verses can be explained for so many days. They are so important. Yes.

The another verse is that why they are keeping themself within the limit of this sense gratificatory platform. That is answered in Bhāgavata:

<div class="quote_verse">
:na te viduḥ svārtha-gatiṁ hi viṣṇuṁ
:durāśayā ye bahir-artha-māninaḥ
:([[Vanisource:SB 7.5.31|SB 7.5.31]])
</div>

This is very important. These foolish persons, they do not know what is the ultimate goal of their life. Na te viduḥ svārtha-gatiṁ hi viṣṇum. They do not know that their self-interest . . . everyone is self-interest. Everyone is eager to look after his self-interest, but they do not know what is the self-interest. Durāśayā.

Because they do not know, therefore, out of ulterior motive, they are thinking that, "Satisfaction in the material way of life will give me ultimate pleasure or ultimate satisfaction. That is my ultimate goal." Therefore the scientist, the politician, everyone is trying, making their own plan. And what is that plan? By manipulating this external energy, dura . . . bahir-artha, bahir-artha-māninaḥ.
</div>
</div>
</div>

In the land of Bharatavarsa there are many hundreds and thousands of places of pilgrimage distributed all over the country, and by traditional practice the common man visits such holy places during all seasons of the year

2024-09-22T11:30:02Z

DharmendraP:

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<div id="facts">
{{terms|"In the land of Bhāratavarṣa there are many hundreds and thousands of places of pilgrimage distributed all over the country, and by traditional practice the common man visits such holy places during all seasons of the year"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 01 Purports - Questions by Vidura]]
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</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
In the land of Bhāratavarṣa there are many hundreds and thousands of places of pilgrimage distributed all over the country, and by traditional practice the common man visits such holy places during all seasons of the year. Some of the arcā representations of the Lord situated in different places of pilgrimage are mentioned herewith. The Lord is present at Mathurā (the birthplace of Lord Kṛṣṇa) as Adi-keśava; the Lord is present at Purī (Orissa) as Lord Jagannātha (also known as Puruṣottama); He is present at Allahabad (Prayāga) as Bindu-mādhava; at Mandara Hill He is present as Madhusūdana. In the Ānandāraṇya, He is known as Vāsudeva, Padmanābha and Janārdana; at Viṣṇukāñcī, He is known as Viṣṇu; and at Māyāpura, He is known as Hari. There are millions and billions of such arcā forms of the Lord distributed all over the universe. All these arcā-mūrtis are summarized in the Caitanya-caritāmṛta in the following words:
</div>

<div class="quote_link">
[[Vanisource:SB 3.1.17|SB 3.1.17, Translation and Purport]]
</div>
<div class="quote_translation">
By his piety, Vidura achieved the advantages of the pious Kauravas. After leaving Hastināpura, he took shelter of many places of pilgrimages, which are the Lord's lotus feet. With a desire to gain a high order of pious life, he traveled to holy places where thousands of transcendental forms of the Lord are situated.
</div>
<div class="text">
<div class="purport">

Vidura was undoubtedly a highly elevated and pious soul, otherwise he would not have taken his birth in the Kaurava family. To have high parentage, to possess wealth, to be highly learned and to have great personal beauty are all due to past pious acts. But such pious possessions are not sufficient for obtaining the grace of the Lord and being engaged in His transcendental loving service. Vidura considered himself less pious, and therefore he decided to travel to all the great places of pilgrimage in the world in order to achieve greater piety and advance nearer to the Lord. At that time, Lord Kṛṣṇa was personally present in the world, and Vidura could have at once approached Him directly, but he did not do so because he was not sufficiently freed from sin. One cannot be one hundred percent devoted to the Lord unless and until he is completely free from all effects of sin. Vidura was conscious that by the association of the diplomatic Dhṛtarāṣṭra and Duryodhana he had lost his piety and was therefore not fit to associate at once with the Lord. In Bhagavad-gītā ([[Vanisource:BG 7.28 (1972)|BG 7.28]]) this is confirmed in the following verse:

<div class="quote_verse">
:yeṣāṁ tv anta-gataṁ pāpaṁ<dd>janānāṁ puṇya-karmaṇām
:te dvandva-moha-nirmuktā
:bhajante māṁ dṛḍha-vratāḥ
</div>

Persons who are sinful asuras like Kaṁsa and Jarāsandha cannot think of Lord Kṛṣṇa as the Supreme Personality of Godhead, the Absolute Truth. Only those who are pure devotees, those who follow the regulative principles of religious life as prescribed in the scriptures, are able to engage themselves in karma-yoga and then jñāna-yoga and thereafter, by pure meditation, can understand pure consciousness. When God consciousness is developed, one can take advantage of the association of pure devotees. Syān mahat-sevayā viprāḥ puṇya-tīrtha-niṣevaṇāt: one is able to associate with the Lord even during the existence of this life.

Places of pilgrimages are meant for eradicating the sins of the pilgrims, and they are distributed all over the universe just to give facility to all concerned for attaining pure existence and God realization. One should not be satisfied, however, merely by visiting the places of pilgrimage and performing one's prescribed duties; he should be eager to meet the great souls who are already there, engaged in the service of the Lord. In each and every place of pilgrimage, the Lord is present in His various transcendental forms.

These forms are called arcā-mūrtis, or forms of the Lord which can be easily appreciated by the common man. The Lord is transcendental to our mundane senses. He cannot be seen with our present eyes, nor can He be heard with our present ears. To the degree that we have entered into the service of the Lord or to the proportion to which our lives are freed from sins, we can perceive the Lord. But even though we are not free from sins, the Lord is kind enough to allow us the facility of seeing Him in His arcā-mūrtis in the temple. The Lord is all-powerful, and therefore He is able to accept our service by presentation of His arcā form. No one, therefore, should foolishly think the arcā in the temple to be an idol. Such an arcā-mūrti is not an idol but the Lord Himself, and to the proportion to which one is free from sins, he is able to know the significance of the arcā-mūrti. The guidance of a pure devotee is therefore always required.

In the land of Bhāratavarṣa there are many hundreds and thousands of places of pilgrimage distributed all over the country, and by traditional practice the common man visits such holy places during all seasons of the year. Some of the arcā representations of the Lord situated in different places of pilgrimage are mentioned herewith. The Lord is present at Mathurā (the birthplace of Lord Kṛṣṇa) as Adi-keśava; the Lord is present at Purī (Orissa) as Lord Jagannātha (also known as Puruṣottama); He is present at Allahabad (Prayāga) as Bindu-mādhava; at Mandara Hill He is present as Madhusūdana. In the Ānandāraṇya, He is known as Vāsudeva, Padmanābha and Janārdana; at Viṣṇukāñcī, He is known as Viṣṇu; and at Māyāpura, He is known as Hari. There are millions and billions of such arcā forms of the Lord distributed all over the universe. All these arcā-mūrtis are summarized in the Caitanya-caritāmṛta in the following words:

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:sarvatra prakāśa tāṅra—bhakte sukha dite<dd>jagatera adharma nāśi' dharma sthāpite
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"The Lord has so distributed Himself all over the universe just to give pleasure to the devotees, to give the common man facility to eradicate his sins, and to establish religious principles in the world."

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When one realizes that "I have no connection with this body, this country, this wife, these children, these are all illusory," that is called liberation. That is called brahma-bhutah prasannatma

2024-08-25T10:31:02Z

DharmendraP:

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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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When one realizes that "I have no connection with this body, this country, this wife, these children, this soc . . . these are all illusory," that is called liberation. That is called brahma-bhūtaḥ prasannātmā (BG 18.54). People are suffering, identifying himself with these false things, which is not. Ātmānaṁ tri-guṇātmakam. Tri-guṇa, these, all these materials, they are manufactured by the three modes of material nature.
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[[Vanisource:740118 - Lecture SB 01.16.22 - Honolulu|740118 - Lecture SB 01.16.22 - Honolulu]]
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<div class="text">
When one realizes that "I have no connection with this body, this country, this wife, these children, this soc . . . these are all illusory," that is called liberation. That is called brahma-bhūtaḥ prasannātmā ([[Vanisource:BG 18.54 (1972)|BG 18.54]]). People are suffering, identifying himself with these false things, which is not. Ātmānaṁ tri-guṇātmakam. Tri-guṇa, these, all these materials, they are manufactured by the three modes of material nature, and he's . . . he has no connection with the material nature. But somehow or other, he is now fallen in the ocean of the . . . just like you have no connection with the ocean. Your place of living is land. But somehow or other, if you are thrown in the Pacific Ocean, that is a very troublesome business. You have to swim always. You have to protect . . . but still, you are unsafe. It doesn't matter you are a very great swimmer. Doesn't matter. When you are in the Pacific Ocean, you are in danger. So similarly, when that very man is taken away from the Pacific Ocean and put into the land, then he becomes prasannātmā, "Oh, I am saved."
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When one comes to understand that "I'm spirit soul," aham brahma, "I'm not this matter," so immediately he becomes jolly, prasannatma. And what is the sign of jolliness? Na socati na kanksati. He has no more any hankering, no more any lamentation

2024-08-25T10:26:54Z

DharmendraP:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB61813NewYorkJuly241971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="599" link="Lecture on SB 6.1.8-13 -- New York, July 24, 1971" link_text="Lecture on SB 6.1.8-13 -- New York, July 24, 1971">
<div class="heading">When one comes to understand that "I'm spirit soul," ahaṁ brahma, "I'm not this matter," so immediately he becomes jolly, prasannātmā. And what is the sign of jolliness? Na śocati na kāṅkṣati. He has no more any hankering, no more any lamentation. Within this world, everyone is subjected to these categories of life. We are lamenting for the loss and we are hankering for some gain. But real gain is to understand oneself, what I am.
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<span class="link">[[Vanisource:Lecture on SB 6.1.8-13 -- New York, July 24, 1971|Lecture on SB 6.1.8-13 -- New York, July 24, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Yasyātma-buddhiḥ kuṇape tri-dhātuke ([[Vanisource:SB 10.84.13|SB 10.84.13]]). The śāstra says one who has accepted this body, which is made of three elements... According to Āyurveda, this body's made of three elements: kapha, pitta, vāyu—mucus, bile and air. Development. There is great machinery within this body. You are taking food; you are transforming into liquid. Whatever you can absorb, that goes to become blood. And what you cannot absorb, that becomes urine. It comes out. Therefore in old age, or those who are diseased, they cannot absorb. They pass more urine. Therefore they become lean and thin, weak. They cannot make blood. So many machinery work is going on. And when that secretion comes to the heart, it turns into blood. Then the blood is distributed by air. It becomes solidified. It becomes flesh, it becomes muscle, it becomes bone. So many things are going on. But what we know? We say that "It is my body." What do you know about your body? Still he says that "I am God." He does not know what is going within his body, and still he's supposed to be God. So yasyātma-buddhiḥ kuṇape tri-dhātuke ([[Vanisource:SB 10.84.13|SB 10.84.13]]). The, this bag of stool, urine, blood, bones, if one takes it that intelligence comes out of this stool, urines, and blood, and bone, then he's a fool. Can you create intelligence by taking stool and urine and bones and blood and mix it in laboratory, make some intelligence? Is it possible? But they're thinking like that. "I am this body."</p>
<p>Therefore śāstra says,</p>
:yasyātma-buddhiḥ kuṇape tri-dhātuke
:sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
:yat-tīrtha-buddhiḥ salile na karhicij
:janeṣv abhijñeṣu sa eva go-kharaḥ
:([[Vanisource:SB 10.84.13|SB 10.84.13]])
<p>Yasyātma-buddhiḥ kuṇape tri-dhātuke. Anyone who has accepted this body as self and the bodily production or bodily relationship—"Wife, children, family, they are my own men..." Yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu. Kalatra means wife. Kalatra ādi. Ādi means beginning. Because I am alone. As soon as I get, accept a wife, immediately there are children and then..., and children. Then expansion. So kalatra ādi. Strī. Strī means "which expands." So kalatrādiṣu, beginning from wife and other expansions, that is mine. Yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ ([[Vanisource:SB 10.84.13|SB 10.84.13]]). Bhauma means the land, the land of birth. That is ijya-dhīḥ, worshipable. People are giving life for the land wherein he's born. But he does not know that he's neither this land, nor this body, nor this wife, nor these children, nor this country, nor this society. He's spirit soul. Ahaṁ brahmāsmi. This is realization of knowledge. When he comes to this knowledge, then he becomes happy.</p>
:brahma-bhūtaḥ prasannātmā
:na śocati na kāṅkṣati
:samaḥ sarveṣu bhūteṣu
:mad-bhaktiṁ labhate parām
:([[Vanisource:BG 18.54 (1972)|BG 18.54]])
<p>When one comes to understand that "I'm spirit soul," ahaṁ brahma, "I'm not this matter," so immediately he becomes jolly, prasannātmā. And what is the sign of jolliness? Na śocati na kāṅkṣati. He has no more any hankering, no more any lamentation. Within this world, everyone is subjected to these categories of life. We are lamenting for the loss and we are hankering for some gain. But real gain is to understand oneself, what I am.</p>
<p>So, so long we have got this bodily concept of life, so long we have to abide by the laws of material nature, by the laws of the state, or any other laws. Because this body is conditional. Every one of us who are sitting in this meeting has got a different body. Because everyone is under different condition, varieties, varieties of condition. Therefore I'm responsible. If I do not atone for the sinful activities I'm doing within this body, then I have to suffer in my next body because I'll get another body according to my karma. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram ([[Vanisource:BG 8.6 (1972)|BG 8.6]]). Kalevaram means this body. That is a nature's law. So Śukadeva Gosvāmī recommended that considering the gravity of your sinful life, you should undergo a type of atonement. They are prescribed in the śāstras. You have to do that. Otherwise, there is no rescue. Exactly like that, if you have committed murder, if you become killed here, then your sinful activities is neutralized. Otherwise, you'll have to suffer next life. So when a king orders a subject, or the state orders that "This man should be hanged," it is not cruelty to him. It is mercy. They do not know. It is a mercy. Otherwise why... Every state, anywhere you go, the law is there, "Life for life."</p>
<p>So atonement must be done. But King Parīkṣit Mahārāja, he's very intelligent. He says, "All right, Sir, there is atonement. By performing some type of atonement I become free from the sinful activities." Suppose a man, he has committed murder and he's killed. So the sinful reaction of his committing a murder is neutralized. But it does not mean that next time, next life he'll not again kill another man. That is not guaranteed. Exactly like that, you are diseased, the physician gives you medicine, you are cured. But it is not guarantee that you'll not be attacked again by that type of disease. That is not guarantee. One man is suffering from venereal disease, and it is painful. Doctor gives some painful injection. Some way or other, he's cured, but again he's attacked with venereal disease, again comes to the doctor. There are many instances like that. A man has committed theft and he was punished. He was taken to the government custody and he was punished for six months or one year. And comes back. Again he commits the theft. Why? This is intelligent question. So, so Parīkṣit Mahārāja inquires from Śukadeva that 'Atonement, that's all right. You are prescribing atonement. That is all right, to counteract the sinful activities. But why a man commits again the same sinful activities? What is the remedy for that?"</p>
<p>This is intelligent question. He says: dṛṣṭvā, dṛṣṭa-śrutābhyāṁ yat pāpam ([[Vanisource:SB 6.1.9|SB 6.1.9]]). Dṛṣṭa means just like one man sees this man has committed murder and he's hanged. Everyone sees. And in the lawbook it is said that if a man commits murder he'll be hanged. So śruta means we have heard it from authoritative sources; lawbook is authoritative source. Just like śāstra. Śāstra and lawbook is the same. Śāstra means that which controls. Śās-dhātu. Śāstra, śastra, śāsana, śiṣya comes from the same root. Śiṣya. Śiṣya also comes from the same root. Śiṣya means one agrees voluntarily to be governed by the spiritual master. He's called śiṣya. And śāsana, the government. So śāstra means that regulates our daily activities. So here it is called... Śāstra is learned by hearing, not by licking, not by seeing. Just like here is a śāstra, bhagavat-śāstra. You cannot learn it by seeing or by touching or... You have to learn it by hearing. Śās... This is called śruta. Therefore Vedas are called Śrutis. Śruti. Tad-vijñānārthaṁ sa gurum eva abhigacchet samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (MU 1.2.12). So śruta, śruta means hearing from authoritative sources, either you take a scripture or lawbook. So one knows that in every śāstra, every scripture, every lawbook, man is warned: "Don't commit theft; you'll be punished. Don't tell lie; you'll be punished. Don't do this; you'll be punished. Don't kill. Thou shalt not kill. Otherwise, you'll be punished." But nobody's caring. Why? What is the remedy for that? Everything is there. Dṛṣṭa, practical experience, and śruta,... Śruta means heard also from authoritative sources. So he says, dṛṣṭa-śrutābhyāṁ yat pāpam ([[Vanisource:SB 6.1.9|SB 6.1.9]]). Everyone knows it, jānan, everyone knows that this is pāpa, this is sinful activity. Everyone knows. Nobody can say that "I do not know that is sinful activities." Who does not know that stealing is sinful, committing murder is sinful, or so many other things? So Parīkṣit Mahārāja inquires that dṛṣṭa-śrutābhyāṁ yat pāpaṁ jānann apy ātmano 'hitam ([[Vanisource:SB 6.1.9|SB 6.1.9]]). "And he knows that 'It is not good for me; if I steal I'll be arrested, I'll be punished, I'll be put into jail. That is not a very comfortable life.' He knows that." Karoti bhūyo vivaśaḥ. "But he commits again and again, vivaśaḥ, as if forced by something, forced by something." Karoti bhūyo vivaśaḥ prāyaścittam atho katham ([[Vanisource:SB 6.1.9|SB 6.1.9]]).</p>
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When one is self-realized that he is not this body, he is the spirit soul, brahma-bhutah, then what are the symptoms? Now, prasannatma: he becomes immediately very jolly

2024-08-25T10:24:56Z

DharmendraP:

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<h3>Srimad-Bhagavatam Lectures</h3>
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<div class="quote">
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When one is self-realized that he is not this body, he is the spirit soul, brahma-bhūtaḥ, then what are the symptoms? Now, prasannātmā: he becomes immediately very jolly.
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[[Vanisource:750519 - Lecture SB - Melbourne|750519 - Lecture SB - Melbourne]]
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:brahma-bhūtaḥ prasannātmā
:na śocati na kāṅkṣati
:samaḥ sarveṣu bhūteṣu
:mad-bhaktiṁ labhate parām
:([[Vanisource:BG 18.54 (1972)|BG 18.54]])
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When one is self-realized that he is not this body, he is the spirit soul, brahma-bhūtaḥ, then what are the symptoms? Now, prasannātmā: he becomes immediately very jolly.

So long we are materially engrossed, bodily concept of life, there will be always anxiety. This is the test. Anyone who is in anxiety, means he is materially situated. And anyone who is elevated to the spiritual platform, he is prasannātmā. He is jolly. What is the meaning of prasannātmā? Na śocati na kāṅkṣati: he does not want anything, and if anything he has got, if is lost, he does not cry for it. That's all. Here in the material world we are hankering after something which we do not possess. And if we possess something, if it is lost, then we cry. Two business: śocana and ākāṅkṣa. Everyone is trying to be very big man. That is called ākāṅkṣa. And if he is lost of his possession, then he cries. So these two things will be finished if you become spiritually situated.
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Spiritual rejuvenation required. Aham brahmasmi: "I am not this body. I am Brahman, spiritual soul." Then you will be happy. Brahma-bhutah prasannatma na socati na kanksati (BG 18.54), samah sarvesu... Then there will be equality, fraternity, brotherhood

2024-08-25T10:22:35Z

DharmendraP:

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<h3>Bhagavad-gita As It Is Lectures</h3>
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Materially we may be very opulent, but if you starve spiritually, you cannot be happy. This is the process. So spiritual rejuvenation required. Ahaṁ brahmāsmi, "I am not this body. I am Brahman, spiritual soul." Then you will be happy. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu . . . (BG 18.54). Then there will be equality, fraternity, brotherhood. Otherwise it is all bogus, simply high-sounding words. There cannot be all these things. Come to the spiritual platform, brahma-bhūtaḥ prasannātmā na śocati na . . . samaḥ sarveṣu bhūteṣu. Then you can see equally. Otherwise you will see that "I have become human being. I have got my hands and legs, and the poor cow has no hands and legs.
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[[Vanisource:730819 - Lecture BG 02.13 - London|730819 - Lecture BG 02.13 - London]]
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If you prepare yourself . . . just like in childhood, boyhood, if you prepare yourself, nicely educated, then you get nice job, nice situation; you will be happy. Preparation for the next life. Similarly, if you prepare yourself in this life for going back to home, back to Godhead, then where is perplexity? There is no perplexity. "I am going to Kṛṣṇa. I am going back to home, back to Godhead. Now I will have not to change material body. I will have my spiritual body. I shall now play with Kṛṣṇa, dance with Kṛṣṇa, eat with Kṛṣṇa." This is Kṛṣṇa consciousness movement. This is Kṛṣṇa consciousness. Prepare yourself for the next life. Don't be . . . the people . . . the man, dying man, cries because maybe he is dreaming next life horrible life. Because according to karma . . . those who are very, very sinful, they cry, because they see horrible scenes at the time of death, and he is going to accept some type of body . . . but those who are pious, those who are devotees, they are dying without any anxiety. They are dying . . . the death may take place . . .

The example is giving that . . . foolish people may say that "You devotees, you are dying, and the sinful men, or nondevotees, they are also dying. So where is the difference?" No, there is difference. There is difference. This has been described by the example, just like a cat catches its cub and catches the mouse. So formerly we see that the cat has caught the mouse in the mouth and the cub also in the mouth, but there are difference of catching. The cub is feeling pleasure, "My mother is carrying me." And the mouse is feeling death knell, "Oh, now I am going to die." This is the difference. So although a devotee is dying and nondevotee is dying, there is difference of feeling at the time of death, like the mouse and the cub. Don't consider that both of them are dying in the same process. The process may be same, but the situation is different.

Tyaktvā dehaṁ punar janma naiti mām eti kaunteya ([[Vanisource:BG 4.9 (1972)|BG 4.9]]). This formula is there. Kṛṣṇa says, janma karma me divyaṁ yo jānāti tattvataḥ. Simply if you try to understand what is Kṛṣṇa, divyam. They are all divine, transcendental. Kṛṣṇa's activities, Kṛṣṇa's appearance, Kṛṣṇa's worship, Kṛṣṇa's temple, Kṛṣṇa's glories—everything transcendental. So if one understands these things or try to understand, even he does not understand, tries to understand, then he becomes liberated from this process of birth and death. Kṛṣṇa says. So we become very serious to understand Kṛṣṇa, and remain in Kṛṣṇa consciousness. Then this problem, birth, death, old age and disease, will be solved automatically, very easily. There will be no problem.

That is the function of the human life, to understand that "I am eternal." Kṛṣṇa says that, "In the past we existed, in the present we are existing, and in the future we shall continue to exist." Then why I have got this type of body by which I am actually . . . not actually, superficially I am not existing? So this is the problem. A dhīra means a sober man will think of this problem that, "I want to live. Why death takes place? I want to live very healthy life. Why disease comes? I don't want to become old man. Why old age comes?" Janma-mṛtyu-jarā-vyādhi ([[Vanisource:BG 13.8-12 (1972)|BG 13.9]]). These are the problems. So solve this problem simply by taking to Kṛṣṇa consciousness, simply by understanding Kṛṣṇa. And for understand Kṛṣṇa, the Bhagavad-gītā is there, so nicely explained.

So make your life successful that, "I am not this body." Simply by understand . . . "I am not this body. I am embodied within this body, encaged. But I am not this cage." Just like a bird is within the cage. The cage is not the bird. But foolish person, they are taking care of the cage, not of the bird. The bird, out of starvation, is suffering. So we are suffering spiritual starvation. Therefore nobody is happy in this material world. Spiritual starvation. Therefore we see in an opulent country like America, enough food, enough residence, enough material enjoyment, still they are becoming hippies. All over the world. They are not satisfied, because it is spiritual starvation. Materially we may be very opulent, but if you starve spiritually, you cannot be happy. This is the process.

So spiritual rejuvenation required. Ahaṁ brahmāsmi, "I am not this body. I am Brahman, spiritual soul." Then you will be happy. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu . . . ([[Vanisource:BG 18.54 (1972)|BG 18.54]]). Then there will be equality, fraternity, brotherhood. Otherwise it is all bogus, simply high-sounding words. There cannot be all these things. Come to the spiritual platform, brahma-bhūtaḥ prasannātmā na śocati na . . . samaḥ sarveṣu bhūteṣu. Then you can see equally. Otherwise you will see that "I have become human being. I have got my hands and legs, and the poor cow has no hands and legs.

Kill him and eat." No. Samaḥ sarveṣu bhūteṣu. Asamata. Unequality. Why? What right you have got to kill another animal? Because you have no vision of equality, for want of Kṛṣṇa consciousness. Therefore so-called education, culture, fraternity in this material world, all these are bogus, humbug. Simply Kṛṣṇa consciousness is the right subject matter to be studied by sane, sober, dhīra. Then the society will be happy; otherwise not.
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The word hiranya means "gold," and kasipu refers to soft cushions and bedding on which people enjoy sense gratification. The word prahlada refers to one who is always joyful in understanding Brahman. Prahlada means prasannatma, always joyful

2024-08-25T10:21:07Z

DharmendraP:

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<div id="facts">
{{terms|"The word hiraṇya means "|"gold,"|" and kaśipu refers to soft cushions and bedding on which people enjoy sense gratification. The word prahlāda, however, refers to one who is always joyful in understanding Brahman (brahma-bhūtaḥ prasannātmā (BG 18.54)). Prahlāda means prasannātmā, always joyful"}}
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{{compiler|Angela}}
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{{first|2020-11-30T17:42:27Z}}
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[[Category:Srimad-Bhagavatam, Canto 07 Chapter 05 Purports - Prahlada Maharaja, the Saintly Son of Hiranyakasipu]]
[[Category:Srimad Bhagavatam, Canto 07 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 7</h3>
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<div class="quote">
<div class="quote_heading">
People are generally preoccupied with these three concerns, without interest in the path of liberation. Hiraṇyakaśipu, the father of Prahlāda Mahārāja, was simply interested in gold and sense enjoyment. The word hiraṇya means "gold," and kaśipu refers to soft cushions and bedding on which people enjoy sense gratification. The word prahlāda, however, refers to one who is always joyful in understanding Brahman (brahma-bhūtaḥ prasannātmā (BG 18.54)). Prahlāda means prasannātmā, always joyful.
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<div class="quote_link">
[[Vanisource:SB 7.5.18|SB 7.5.18, Translation and Purport]]
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<div class="quote_translation">
Ṣaṇḍa and Amarka, the teachers of Prahlāda Mahārāja, chastised and threatened their disciple in various ways and began teaching him about the paths of religion, economic development and sense gratification. This is the way they educated him.
</div>
<div class="text">
In this verse the words prahrādaṁ grāhayām āsa are important. The words grāhayām āsa literally mean that they tried to induce Prahlāda Mahārāja to accept the paths of dharma, artha and kāma (religion, economic development and sense gratification). People are generally preoccupied with these three concerns, without interest in the path of liberation. Hiraṇyakaśipu, the father of Prahlāda Mahārāja, was simply interested in gold and sense enjoyment. The word hiraṇya means "gold," and kaśipu refers to soft cushions and bedding on which people enjoy sense gratification. The word prahlāda, however, refers to one who is always joyful in understanding Brahman (brahma-bhūtaḥ prasannātmā ([[Vanisource:BG 18.54 (1972)|BG 18.54]])). Prahlāda means prasannātmā, always joyful. Prahlāda was always joyful in worshiping the Lord, but in accordance with the instructions of Hiraṇyakaśipu, the teachers were interested in teaching him about material things. Materialistic persons think that the path of religion is meant for improving their material conditions. The materialist goes to a temple to worship many varieties of demigods just to receive some benediction to improve his material life. He goes to a sādhu or so-called svāmī to take advantage of an easy method for achieving material opulence. In the name of religion, the so-called sādhus try to satisfy the senses of the materialists by showing them shortcuts to material opulence. Sometimes they give some talisman or blessing. Sometimes they attract materialistic persons by producing gold. Then they declare themselves God, and foolish materialists are attracted to them for economic development. As a result of this process of cheating, others are reluctant to accept a religious process, and instead they advise people in general to work for material advancement. This is going on all over the world. Not only now but since time immemorial, no one is interested in mokṣa, liberation. There are four principles—dharma (religion), artha (economic development), kāma (sense gratification) and mokṣa (liberation). People accept religion to become materially opulent. And why should one be materially opulent? For sense gratification. Thus people prefer these three mārgas, the three paths of materialistic life. No one is interested in liberation, and bhagavad-bhakti, devotional service to the Lord, is above even liberation. Therefore the process of devotional service, Kṛṣṇa consciousness, is extremely difficult to understand. This will be explained later by Prahlāda Mahārāja. The teachers Ṣaṇḍa and Amarka tried to induce Prahlāda Mahārāja to accept the materialistic way of life, but actually their attempt was a failure.
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The word vidanti refers to one who knows something or enjoys something. When a person is properly instructed by a spiritual master & understands transcendental bliss, he enjoys life. As stated in BG (18.54) brahma-bhutah prasannatma na socati na kanksati

2024-08-25T10:19:23Z

DharmendraP:

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<div id="facts">
{{terms|"The word vidanti refers to one who knows something or enjoys something. When a person is properly instructed by a spiritual master and understands transcendental bliss, he enjoys life. As stated in Bhagavad-gītā"|"brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati"}}
{{notes|}}
{{compiler|Nirmal}}
{{complete|ALL}}
{{first|2020-09-17T09:09:46Z}}
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[[Category:Spiritual Master is an Instructor]]
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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 16 Purports - Praise of King Prthu by the Professional Reciters]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
The word vidanti refers to one who knows something or enjoys something. When a person is properly instructed by a spiritual master and understands transcendental bliss, he enjoys life. As stated in Bhagavad-gītā (BG 18.54), brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati. When one attains to the Brahman platform, he neither hankers nor laments. He actually partakes of transcendental, blissful enjoyment.
</div>

<div class="quote_link">
[[Vanisource:SB 4.16.25|SB 4.16.25, Translation and Purport]]
</div>
<div class="quote_translation">
This King Pṛthu will meet Sanat-kumāra, one of the four Kumāras, in the garden of his palace compound. The King will worship him with devotion and will be fortunate to receive instructions by which one can enjoy transcendental bliss.
</div>
<div class="text">
The word vidanti refers to one who knows something or enjoys something. When a person is properly instructed by a spiritual master and understands transcendental bliss, he enjoys life. As stated in Bhagavad-gītā ([[Vanisource:BG 18.54 (1972)|BG 18.54]]), brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati. When one attains to the Brahman platform, he neither hankers nor laments. He actually partakes of transcendental, blissful enjoyment. Although King Pṛthu was an incarnation of Viṣṇu, he nonetheless taught the people in his kingdom to take instructions from a spiritual master who represents the disciplic succession. Thus one can become fortunate and enjoy a blissful life even within this material world. In this verse the verb vidanti is sometimes taken to mean "understanding." Thus when a person understands Brahman, or the supreme source of everything, he enjoys a blissful life.
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