Vaniquotes - User contributions [en]

The material taste means we want to gratify senses in so many ways, and the supermost point is sex life. So as soon as you get into touch with Krsna and you develop Krsna love, all this nonsense finished. Then you are liberated

2012-12-02T20:58:26Z

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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="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCMadhyalila20137142NewYorkNovember291966_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="76" link="Lecture on CC Madhya-lila 20.137-142 -- New York, November 29, 1966" link_text="Lecture on CC Madhya-lila 20.137-142 -- New York, November 29, 1966">
<div class="heading">The material taste means we want to gratify senses in so many ways, and the supermost point is sex life. So as soon as you get into touch with Kṛṣṇa and you develop Kṛṣṇa love, all this nonsense finished. Then you are liberated. And so long you are attached even to a pinch of material taste, there is no question of liberation from material miseries; you have to continue this transmigration from one body to another, and body means material miseries. The material body means material misery. You may get the body of a king or you may get the body of Brahmā or Indra, Candra or the ant or the insignificant animal. Any body, any material body, that is meant for miseries, miseries, tāpa-traya, threefold, threefold material miseries, and, besides that threefold miseries, ultimately birth, death, old age and diseases.
So to develop love of Kṛṣṇa means that is real liberation. And that love of Kṛṣṇa begins after many, many births of cultural life. When one surrenders unto Kṛṣṇa, that is the beginning of his real life.
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<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.137-142 -- New York, November 29, 1966|Lecture on CC Madhya-lila 20.137-142 -- New York, November 29, 1966]]: </span><div class="text">So in this life, while we are in the material world, so we have our material body. So this devotional service, Kṛṣṇa consciousness, doing everything in Kṛṣṇa consciousness, this is just like, what is called, apprenticeship to reach that highest stage. The same thing will be there in your liberated stage in the spiritual kingdom. But here, by the order of the śāstra, by the guidance of the spiritual master, you are being trained up as apprentice. This is called abhidheya, abhidheya, practice, practice. But even in practice you will feel that "I am making progress." It is such a thing. 'Abhidheya' bali' tāre sarva-śāstre gāya. And,
:dhana pāile yaiche sukha-bhoga phala pāya
:sukha-bhoga haite duḥkha āpani palāya
:taiche bhakti-phale kṛṣṇe prema upajaya
:prema kṛṣṇāsvāda haile bhava nāśa pāya
Very important passage. Just note it carefully. Now, by apprenticeship, by practice, if one sincerely follows this practice, then what is the result? Dhana pāile yaiche sukha-bhoga phala pāya. Just like a poor man, if he gets sufficient money, then at once his all distress is over, at once, immediately. Simultaneously, as soon as the sun is in the sky, at once the darkness is gone. Just in the morning, a little, not sun directly, but even there is sunshine far away, immediately the darkness goes away. I am in distress; I am in poverty-stricken. Suppose I get immediately some large amount of money. Immediately my distress gone. So exactly like that, dhana pāile yaiche sukha-bhoga phala pāya, then automatically he becomes happy, a poor man when he gets money. Similarly, as soon as we have little taste of this devotional service, at once all our miserable life becomes happy at once. Yes. Sukha-bhoga haite duḥkha āpani palāya. And if there is happiness, where is the question of misery? If there is light, where there is question of darkness?
So a person in Kṛṣṇa consciousness, he cannot be in distress of material miseries. It goes automatically, automatically. Taiche bhakti-phale kṛṣṇe prema upajaya. Similarly, by execution of this devotional service, gradually you develop love of God, love of God. And preme kṛṣṇāsvāda haile bhava nāśa... And as soon as you get a taste for Kṛṣṇa, you at once lose all this nonsense taste, culminating into sex life. The material taste means we want to gratify senses in so many ways, and the supermost point is sex life. So as soon as you get into touch with Kṛṣṇa and you develop Kṛṣṇa love, all this nonsense finished. Then you are liberated. And so long you are attached even to a pinch of material taste, there is no question of liberation from material miseries; you have to continue this transmigration from one body to another, and body means material miseries. The material body means material misery. You may get the body of a king or you may get the body of Brahmā or Indra, Candra or the ant or the insignificant animal. Any body, any material body, that is meant for miseries, miseries, tāpa-traya, threefold, threefold material miseries, and, besides that threefold miseries, ultimately birth, death, old age and diseases.
So to develop love of Kṛṣṇa means that is real liberation. And that love of Kṛṣṇa begins after many, many births of cultural life. Bahūnāṁ janmanām ante, vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ ([[Vanisource:BG 7.19|BG 7.19]]). When one surrenders unto Kṛṣṇa, that is the beginning of his real life. And as he makes progress, then he realizes—I have several times discussed this point—ādau śraddhā. First thing is that "I must get myself out of this material contamination." That is called śraddhā. "In this very life I shall realize." So this śraddhā, this belief and this determination, as you make more and more perfect, you make advance. You make advance. Not as official, not as makeshow, but really... Ādau śraddhā tato sādhu-saṅgaḥ. Then, as you are determined, so your taste for associating with devotees... Just like we are now associating with Lord Kṛṣṇa's, Lord Caitanya's, teaching. He is a great devotee. This is called sādhu-saṅga ([[Vanisource:CC Madhya 22.83|CC Madhya 22.83]]). Ādau śraddhā tato sādhu-saṅga tathā bhajana-kriyā. Then bhajana-kriyā, how to execute. Now Caitanya Mahāprabhu is teaching. You will gradually know what is the bhajana-kriyā, how to execute devotional service. That we shall come later on. Tato anartha-nivṛttiḥ syāt. And as soon as your devotional service, prescribed duties, are discharged, you become free from all material contamination. That is the test. Tato anartha-nivṛttiḥ syāt tato niṣṭhā. Then you become firmly convinced. Tato niṣṭhā tato ruci. Then taste. Athāsakti: then you cannot give it up, at any circumstances cannot give it up. Athāsaktis tato bhāvas: then you become fully in samādhi, in trance. Sādhakānām ayaṁ premṇaḥ prādur... These are the steps of attaining love of God. Love of God is not that you can immediately go and purchase from the market in the store. You have to practice it. The love is there within you. It is not artificial, neither an imposition by some person or... No. It is already there. If you kindly become submissively hearing this, by hearing only, and if you practice, it will be very nice and quickly we shall develop.
So hearing and practicing. Sevonmukhe hi jihvādau (Brs. 1.2.234). Kirtana, śravaṇaṁ kīrtanaṁ jihvādau. Sevonmukhe hi jihvādau. The tongue especially meant, tongue. Tongue should be engaged, jihvā. How? Tongue should be engaged in glorifying. That is one business. And tongue should be engaged for eating kṛṣṇa-prasāda. These two things, chanting and eating. Sevonmukhe hi jihvādau. As soon as you submissively engage your tongue... Just see the technique: no other body, no other part. Tongue has been especially mentioned. And what is the business of tongue? I am speaking with the help of tongue. If there was no tongue, I could not talk with you. And another, I taste. So engage your tasting capacity of the tongue in kṛṣṇa-prasāda and engage your tongue in talking of Kṛṣṇa. Then this is the process. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. And as you engage them in this process, God will reveal to you. You cannot order God, "Please come and be stand up. I shall see You." He is not your servant. You have to please Him by your service attitude. Then He will reveal to you what He is. And that is bhakti. That is bhakti: taiche bhakti-phale kṛṣṇe prema upajaya. If you execute the devotional service, then you develop that love. And as soon as kṛṣṇa-prema āsvāda haile, bhava nāśa pāya... And as soon as you develop, the more the proportionate way of, you develop love of Kṛṣṇa, love of God, proportionately, you are free from this material contamination. When you are perfectly in Kṛṣṇa love, you are perfectly free from material contamination. This is the way of liberation.
dāridrya-nāśa, bhava-kṣaya—premera 'phala' naya
:prema-sukha-bhoga-mukhya prayojana haya
So one should not think that "Now I am materially happy. My all distress, my all poverty, has gone by Kṛṣṇa, by devotional service of Kṛṣṇa," or "I have become liberated." No. These are by-products. To become liberated and to become materially happy by prosecution of Kṛṣṇa consciousness is a by-product. You have to attempt further thing. And what is that? Prema-sukha-bhoga: you shall be absorbed in love of Kṛṣṇa. That is the... That is here recorded that that should be your ultimate goal of life. So we should not stop: "Oh, now I am very happy. Now I have no material miseries," or "I am liberated. Now this material contamination does not affect me." No. When you will be so much absorbed in love of God, just like Lord Caitanya showed... Cakṣuṣā prāvṛṣāyitam śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me, govinda-viraheṇa me: "Oh, I am crying. Just My tears coming, just torrents of rain from My eyes." Śūnyāyitaṁ jagat sarvam: "I am seeing everything vacant." Why? Govinda-viraheṇa me: "In separation of Govinda." That is highest stage of life. Govinda-viraheṇa me. Just like in this material world, if you love somebody and if he is dead and passed and gone, you see everything vacant. That is a test of that govinda viraha. But we are foolish. We know that everything will be finished here. Why should I give so much attachment to this nonsense? Give your attachment to Kṛṣṇa. He will never be finished. So that is love of Kṛṣṇa. We have to attain that stage. Yes. That is the perfection of life.
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So if in our practical experience we see to obey the order of the Supreme is morality, standard of morality, don't you think to obey the supermost supreme, the Supreme Personality of Godhead, to obey Him, that is morality. That is morality

2012-12-02T20:30:58Z

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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="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCMadhyalila20125NewYorkNovember271966_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="74" link="Lecture on CC Madhya-lila 20.125 -- New York, November 27, 1966" link_text="Lecture on CC Madhya-lila 20.125 -- New York, November 27, 1966">
<div class="heading">Standard of morality does not mean that you manufacture something morality out of your concoction. No. Standard of morality is to obey the Supreme. That is standard of morality. Example. Example is, just like this State, the State has law that if you commit murder, then you will be hanged. It is immoral. If you commit theft, then you will be punished. But when the State says that you go and become a spy and become a thief and bring out these documents on the enemy's camp, that is morality. If you kill a man, you will be hanged. But when the State order, if you kill an enemy, hundreds of enemy, you will be awarded gold medal. So if you stick to the principle, theft and murder, and do not follow the State order, you will be considered, what is called, tyrant, or what is that? Traitor. Traitor.
So if in our practical experience we see to obey the order of the Supreme is morality, standard of morality, don't you think to obey the supermost supreme, the Supreme Personality of Godhead, to obey Him, that is morality. That is morality.
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<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.125 -- New York, November 27, 1966|Lecture on CC Madhya-lila 20.125 -- New York, November 27, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There is a philosophy which is called karma-mīmāṁsā. Karma-mīmāṁsā means there is no need of making your relationship with God. God is Supreme, accepted, but He is bound to give you the result of your honest work. This is another philosophy. So you work honestly, there is more or less moral principles. If you stick to the moral principle, ethics and morals, then you will be entrapped by the prideness that "Oh, I am very moral. I do not speak lies. I do not steal. I treat with my neighbors very nicely. So I have no necessity to search out father. I am quite all right." That means, this mundane moralist, if you become mundane moralist, or if you become mundane philosopher or if you stick to the ritualistic process of your particular faith, then there is no hope of reaching to the Absolute Truth. Mundane scriptural, ritualistic way and dry speculative philosophy and mundane moralists. Just like Arjuna and his brother. His eldest brother is Mahārāja Yudhiṣṭhira; he was very moralist, Dharmarāja. His name was "the king of religious principles," Dharmarāja. So Kṛṣṇa Himself advised him that "You go to Droṇācārya and tell him a lie, that 'Your son is dead. Your son is dead.' " Now Mahārāja Yudhiṣṭhira, he was a mundane moralist, so "How can I tell lie? How can I tell lie? I have never spoken lie in my life." So there was some argument. Of course this was, fight was, some compromise was made between them in the camp. So he became a mundane moralist. He did not consider that "The Supreme Personality of Godhead, Kṛṣṇa, is asking me to tell lie." So he could not transgress his moral principles so he could not become a devotee of Kṛṣṇa. He (was) considered mundane moralism, so it was not possible for him to become a Kṛṣṇa conscious person. He could not take Kṛṣṇa's order as the Supreme. But Arjuna, in the beginning, he was hesitating to fight and kill his kinsmen, and when he understood that "Kṛṣṇa wants this fight," he decided, "Yes, I shall do." This is Kṛṣṇa consciousness.</p>
<p>So these are the principles. If we stick to the particular type of ritualism—because I confess a particular type of faith, and my faith describes this sort of ritualism, I must follow—then you stick to that, you cannot make any progress. And if you go on simply philosophizing—this ism, that ism, that ism, nonsense-ism—then also you will not be able. And if you become mundane moralist, then also you will not be able. You have to become transcendental to all these mundane principles; then it will be possible to become perfectly Kṛṣṇa conscious. So it is not transgressing, because as soon as you become really Kṛṣṇa conscious, then you become all: you become a philosopher, you become a ritualistic, you become actually moralist. What is the standard of morals? Can you explain? What is the standard of morality? Can you explain? Can any one of you say? Have you got any idea what is the standard of morality? The standard of morality is to obey the Supreme. That is standard of morality. Standard of morality does not mean that you manufacture something morality out of your concoction. No. Standard of morality is to obey the Supreme. That is standard of morality. Example. Example is, just like this State, the State has law that if you commit murder, then you will be hanged. It is immoral. If you commit theft, then you will be punished. But when the State says that you go and become a spy and become a thief and bring out these documents on the enemy's camp, that is morality. If you kill a man, you will be hanged. But when the State order, if you kill an enemy, hundreds of enemy, you will be awarded gold medal. So if you stick to the principle, theft and murder, and do not follow the State order, you will be considered, what is called, tyrant, or what is that? Traitor. Traitor.</p>
<p>So if in our practical experience we see to obey the order of the Supreme is morality, standard of morality, don't you think to obey the supermost supreme, the Supreme Personality of Godhead, to obey Him, that is morality. That is morality. So if you stick to the mundane principle, then it will not be. Therefore the astrologer advises the poor man,</p>
:pūrva-dike tāte māṭi alpa khudite
:dhanera jhāri paḍibeka tomāra hātete
<p>In other words, that if you take this process of Kṛṣṇa consciousness, devotional service, a slight attempt will give you the treasury house of that wealth. A slight attempt. Sv-alpam apy asya dharmasya trāyate mahato bhayāt. This is the only, only path. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ ([[Vanisource:BG 18.55|BG 18.55]]). In the Bhagavad-gītā you will find that if you actually want God, then you will have to follow this process, Kṛṣṇa consciousness, and transcendental loving service to the Supreme Lord. That will make you successful. Even if you execute a little percentage of this process, then you will touch at once, at least you will know, "Oh, here is the hidden box containing the treasure." Now, gradually, you open it and then enjoy. But at once you will get information, "Here is the thing." So this is the process.</p>
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Why don't you try it (chanting Hare Krsna)? If without any loss, without any expenditure, you gain something, the supermost sublime thing, spiritual realization, why don't you try for it? We are not asking any money

2012-12-02T19:59:01Z

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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="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCMadhyalila6254LosAngelesJanuary81968_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="45" link="Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968" link_text="Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968">
<div class="heading">When you are walking on the street, you can chant Hare Kṛṣṇa. There is not tax. There is no expenditure. There is no loss. But the gain is very great. Why don't you try it? If without any loss, without any expenditure, you gain something, the supermost sublime thing, spiritual realization, why don't you try for it? We are not asking any money. We are not asking $250 for paying for hearing. No. It is freely distributed. Please take it and try it. Make an experiment. There is no business here. You simply chant Hare Kṛṣṇa and try to hear the sound, that's all. Nothing more.
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<span class="link">[[Vanisource:Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968|Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968]]: </span><div class="text"><p style="display: inline;">Devotee: What should you be thinking about when you're chanting? What do you think about when you're chanting?</p>
<p>Prabhupāda: Chanting. You simply hear. When you say "Hare Kṛṣṇa," you try to hear the very sound, "Hare Kṛṣṇa." That's all. Nothing more. This is meditation. Your tongue and your ear should be engaged in sounding this transcendental vibration, "Hare Kṛṣṇa." Best meditation. This is also accepted in Bhagavad-gītā: the best meditation. You don't keep your mind elsewhere. You keep your mind on the chanting. "Hare Kṛṣṇa," and hear. So this is responsive. When I was chanting, you were hearing; when you were chanting, I was hearing. So it is exchange. I hear your chanting, you hear my chanting. This is the process. So there is no possibility of thinking anything else. Best and the easiest type of meditation. Fully.(?) Factual. You at once become on the transcendental plane. Therefore we feel dancing. You see? So practice it and you'll see how spiritually you are making advancement. And it is very simple. When you are walking on the street, you can chant Hare Kṛṣṇa. There is not tax. There is no expenditure. There is no loss. But the gain is very great. Why don't you try it? If without any loss, without any expenditure, you gain something, the supermost sublime thing, spiritual realization, why don't you try for it? We are not asking any money. We are not asking $250 for paying for hearing. No. It is freely distributed. Please take it and try it. Make an experiment. There is no business here. You simply chant Hare Kṛṣṇa and try to hear the sound, that's all. Nothing more.</p>
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That kuruksetre is still existing. It is not a myth or mythology. The nonsense people, they may say like that, but Krsna is the supermost person both in history...

2012-12-02T19:37:46Z

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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="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCAdilila115MayapurApril81975_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="16" link="Lecture on CC Adi-lila 1.15 -- Mayapur, April 8, 1975" link_text="Lecture on CC Adi-lila 1.15 -- Mayapur, April 8, 1975">
<div class="heading">That kurukṣetre is still existing. It is not a myth or mythology. The nonsense people, they may say like that, but Kṛṣṇa is the supermost person both in history... Purāṇa means history, itihāsa purāṇa. Saraṁ saraṁ samuddhṛtam. Vyāsadeva compiled the Śrīmad-Bhāgavatam by collecting the most important news from history. Purāṇa means old history. It is not mythology. The foolish people, they say like that, "Mythology means something created." No. Don't take it that way. It is the essence of important historical incidences, record. Mahābhārata is also history. Mahā means great, and bhārata means this land. Actually it is a history.
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<span class="link">[[Vanisource:Lecture on CC Adi-lila 1.15 -- Mayapur, April 8, 1975|Lecture on CC Adi-lila 1.15 -- Mayapur, April 8, 1975]]: </span><div class="text">So from the very beginning of our life, we should try to become Kṛṣṇa conscious. Not try, but we must. It is not, what is called, optional. It is compulsory. If you want to make your life successful, then this is compulsory, from the very beginning to become Kṛṣṇa conscious.
So especially in India, the atmosphere is very good. It is especially meant, within this universe, this plot of land known as Bhāratavarṣa, India, is the most sacred place within this universe. And of the whole land Bhāratavarṣa, in Bengal, it is very sacred. And the whole of Bengal, this Nadia is very sacred. And in the whole Nadia, this part is very sacred, Māyāpur Candradoya Temple. So by Kṛṣṇa's grace, you have got this opportunity to live here. Take advantage, full advantage of this opportunity, spiritually fortunate. This is the statement of Bhaktivinoda Ṭhākura. Not that I am manufacturing. We cannot manufacture anything, but we can repeat the words of our predecessors. Bhaktivinoda Ṭhākura, in his Jaiva-Dharma, or in Caitanya-śikṣāmṛta, he has stated like that. In the Bhāratavarṣa, Bengal is the most important place, and in Bengal, the district Nadia is most important place, because Caitanya Mahāprabhu appeared. Don't take it leniently. It is very serious thing that Bhāratavarṣa is meant for cultivation of Kṛṣṇa consciousness. Unfortunately, the present leaders, they are misleading them. Anyway, you are fortunate. You take advantage of this cult of Kṛṣṇa consciousness which was spoken by Kṛṣṇa Himself, in this land of Bhāratavarṣa, dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ ([[Vanisource:BG 1.1|BG 1.1]]).
That kurukṣetre is still existing. It is not a myth or mythology. The nonsense people, they may say like that, but Kṛṣṇa is the supermost person both in history... Purāṇa means history, itihāsa purāṇa. Saraṁ saraṁ samuddhṛtam. Vyāsadeva compiled the Śrīmad-Bhāgavatam by collecting the most important news from history. Purāṇa means old history. It is not mythology. The foolish people, they say like that, "Mythology means something created." No. Don't take it that way. It is the essence of important historical incidences, record. Mahābhārata is also history. Mahā means great, and bhārata means this land. Actually it is a history. But foolish people, without understanding through the guru-paramparā system, they manufacture their own way of understanding; therefore they are misled. They cannot take full advantage of this Vedic literature because they are misled. We should not be misled. We should know always that we are lame, paṅgoḥ. Just like a lame man cannot go very fast. But by the grace of Kṛṣṇa, even a lame man can go fast—not only go fast, but cross over the mountain.
:mūkaṁ karoti vācālaṁ
:paṅguṁ laṅghayate girim
:yat kṛpā tam ahaṁ vande
:śrī guruṁ dīna-tāraṇam
It is possible if we become obedient student of guru, then even though we may be dumb, deaf and dumb, still, we can become good lecturer. Mūkaṁ karoti vācālam, talk very much about Kṛṣṇa. This is Kṛṣṇa's grace, mūkaṁ karoti... Paṅguṁ laṅghayate girim, if one is lame man, he is made to cross over the hill, mountain. This is the mercy of guru.
So bhakti, or cultivation of spiritual knowledge, is never subjected by any material things. Ahaituky apratihata. No material thing can check us in our progress in Krsna consciousness. It is not possible. Never think like that. Simply follow the instruction of Krsna consciousness, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. Follow the rules and regulations and everything will be clear, very crystal clear. There will be no impediment. Always chant, hear; don't waste time.
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Sri Caitanya Mahaprabhu's mercy is so unlimited that He is helping not only to understand Krsna, but also He is giving directly love of Krsna, and the supermost platform of love, as it was experienced by the gopis

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[[Category:Mercy of Lord Caitanya]]
[[Category:Unlimited]]
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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="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCAdilila14MayapurMarch281975_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="4" link="Lecture on CC Adi-lila 1.4 -- Mayapur, March 28, 1975" link_text="Lecture on CC Adi-lila 1.4 -- Mayapur, March 28, 1975">
<div class="heading">Krsna personally says that it is very difficult to understand Him. Actually it is so. But Sri Caitanya Mahaprabhu's mercy is so unlimited that He is helping not only to understand Krsna, but also He is giving directly love of Krsna, and the supermost platform of love, as it was experienced by the gopis.
The gopis' dealing with Krsna is considered to be the topmost. Caitanya Mahaprabhu, He recommended: Vrajavadhu, the gopis, the damsels of Vrndavana, they worship Krsna in the topmost loving affairs. They did not know anything but Krsna. For Krsna they could sacrifice anything -- their honor, their prestige, everything, their husband, their sons, family. That is the gopis' standard. Therefore Sri Caitanya Mahaprabhu's incarnation is accepted by Srila Rupa Gosvami in many verses. One of the verses in here, anarpita-carim cirat karunayavatirnah kalau.
So we should take shelter of Krsna Caitanya Mahaprabhu. That is the blessing of Rupa Gosvami.
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<span class="link">[[Vanisource:Lecture on CC Adi-lila 1.4 -- Mayapur, March 28, 1975|Lecture on CC Adi-lila 1.4 -- Mayapur, March 28, 1975]]: </span><div class="text">Śrī Caitanya-caritāmṛta, Ādi-līlā 1.4
—
Māyāpur, March 28, 1975
Nitāi: "May that Lord, who is known as the son of Śrīmatī Śacīdevī, be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service."
Prabhupāda:
anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnata ujjvala-rasāṁ sva-bhakti-śriyam
:hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
:sadā hṛdaya-kandare sphuratu vaḥ śacī-nandana
:([[Vanisource:CC Adi 1.4|CC Adi 1.4]])
:This is the blessings of Śrīla Rūpa Gosvāmī upon everyone.
:śrī-caitanya-mano-'bhīṣṭaṁ
:sthāpitaṁ yena bhū-tale
:svayaṁ rūpaḥ kadā mahyaṁ
:dadāti sva-padāntikam
(When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?)
We should pray to Rūpa Gosvāmī for his blessings so that we can understand what is the actual position of Śrī Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu is the most merciful incarnation to bestow upon us Kṛṣṇa-prema. Śrīla Rūpa Gosvāmī understood it, Śrīla Sārvabhauma Bhaṭṭācārya understood it, and we should take their viewpoint of view, what they have studied about Śrī Caitanya Mahāprabhu. So Śrīla Rūpa Gosvāmī says... In the beginning Śrī Caitanya Mahāprabhu was appreciated by Śrīla Rūpa Gosvāmī as mahā-vadānyāvatāra. There are many incarnations of Kṛṣṇa, keśava dhṛta-mīna-śarīra jaya jagadīśa hare, keśava dhṛta-nṛsiṁha-rūpa jaya jagadīśa..., many incarnations. But this incarnation, Śrī Caitanya Mahāprabhu, is anarpita-carīṁ cirāt. The mercy of this incarnation is unlimited. It was never given before. That is Śrī Caitanya Mahāprabhu's mercy. He distributed the most confidential part of love of Godhead. Although we are living in this fallen age, Kali-yuga, but He is giving the topmost platform of loving Kṛṣṇa. Anarpita-carīṁ cirāt. Therefore He is supposed to be the most munificent incarnation. Namo mahā-vadānyāya kṛṣṇa-prema-pradāya te ([[Vanisource:CC Madhya 19.53|CC Madhya 19.53]]). He is giving directly Kṛṣṇa-prema.
It is very difficult to understand Kṛṣṇa, and what to speak of His loving affairs. It is very difficult.
:manuṣyāṇāṁ sahasreṣu
:kaścid yatati siddhaye
:yatatām api siddhānāṁ
:kaścit vetti māṁ tattvataḥ
:([[Vanisource:BG 7.3|BG 7.3]])
Kṛṣṇa personally says that it is very difficult to understand Him. Actually it is so. But Śrī Caitanya Mahāprabhu's mercy is so unlimited that He is helping not only to understand Kṛṣṇa, but also He is giving directly love of Kṛṣṇa, and the supermost platform of love, as it was experienced by the gopīs.
The gopīs' dealing with Kṛṣṇa is considered to be the topmost. Caitanya Mahāprabhu, He recommended, ramyā kācid upāsanā vrajavadhū-vargeṇa yā kalpitā. Vrajavadhū, the gopīs, the damsels of Vṛndāvana, they worship Kṛṣṇa in the topmost loving affairs. They did not know anything but Kṛṣṇa. For Kṛṣṇa they could sacrifice anything—their honor, their prestige, everything, their husband, their sons, family. That is the gopīs' standard. Therefore Śrī Caitanya Mahāprabhu's incarnation is accepted by Śrīla Rūpa Gosvāmī in many verses. One of the verses in here, anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau.
So we should take shelter of Kṛṣṇa Caitanya Mahāprabhu. That is the blessing of Rūpa Gosvāmī. He says,
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandana
He is giving His blessing that "This form of the Supreme Personality of Godhead, Hari, may always remain within your..., in the core of your heart." If we simply keep Śrī Caitanya Mahāprabhu within our heart, then it will be very easy to understand what is Kṛṣṇa, because if you understand Kṛṣṇa, then your life is successful. Janma karma ca divyaṁ me yo jānāti tattvataḥ. That is only. Our Kṛṣṇa consciousness movement means just try to understand Kṛṣṇa; then your life is successful. Kṛṣṇa says, "Anyone who understands Me, why I come here, what is My activities," tyaktvā dehaṁ punar janma ([[Vanisource:BG 4.9|BG 4.9]]), "he becomes liberated. After giving up this body, he does not accept any material body. In his own spiritual body he goes back to home, back to Godhead." This is our Kṛṣṇa consciousness.
So if you don't go through Śrī Kṛṣṇa Caitanya Mahāprabhu, it will be very difficult to understand Kṛṣṇa. That is practical. Just like you young boys and girls from Western countries. You have taken up Kṛṣṇa so seriously. Why? Because we are trying to understand Kṛṣṇa through Caitanya Mahāprabhu. So we should follow this principle. There will be no difficulty to understand Kṛṣṇa. And as soon as you understand Kṛṣṇa, your life is successful. Of course, we cannot understand Kṛṣṇa fully. As far as possible, at least if we understand that Kṛṣṇa is the Supreme Personality of Godhead, this much is sufficient. This much is sufficient. Kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]]). Kṛṣṇa says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya ([[Vanisource:BG 7.7|BG 7.7]]). Ahaṁ sarvasya prabhavaḥ ([[Vanisource:BG 10.8|BG 10.8]]). Aham ādir hi devānām (Bg 10.2). These things are there, already stated, but the so-called scholars and politicians, they misinterpret in a different way and mislead the people. That is going on. Therefore, in spite of Bhagavad-gītā being read all over the world for the last two hundred years, not a single person became a devotee of Kṛṣṇa. This is the defect. So let us try to understand Kṛṣṇa through Caitanya Mahāprabhu, and as we have repeatedly said, that "Through Caitanya Mahāprabhu you understand Kṛṣṇa and spread this cult all over the world." People are suffering for want of knowledge of Kṛṣṇa. So this movement especially meant to establish the cult of Śrī Caitanya Mahāprabhu. The cult of Śrī Caitanya Mahāprabhu is that you become, every one of you, you become a guru. How to become guru? Now, yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa ([[Vanisource:CC Madhya 7.128|CC Madhya 7.128]]). Simply that qualification is sufficient. Don't adulterate the 'kṛṣṇa'-upadeśa. You simply present what Kṛṣṇa says as it is. Then every one of you will become a guru. Don't adulterate—"I think," "In my opinion." These nonsense things should be given up. We should always be aware that we are insignificant creature. Our opinion and thinking has no value. This should be the first principle. Why should you give opinion on the words of Kṛṣṇa? Are you more authoritative person than Kṛṣṇa? This is foolishness, to try to become more than Kṛṣṇa. There are so many rascals. They present that "Now we have advanced. We know more than Kṛṣṇa." So be saved from these rascals. Then you will understand Kṛṣṇa, and through Caitanya Mahāprabhu you will understand what is the position of Kṛṣṇa, what is your relationship with Kṛṣṇa, what is the ultimate goal of life. These things will be clearly exhibited.
And Śrī Caitanya-caritāmṛta is written for this purpose so that a person who is serious about Kṛṣṇa consciousness may understand Kṛṣṇa through the mercy of Śrī Caitanya Mahāprabhu. This is wanted. You cannot jump over Kṛṣṇa consciousness without going through the mercy of Śrī Caitanya Mahāprabhu. And to go through Śrī Caitanya Mahāprabhu means to go through the six Gosvāmīs. This is paramparā system. Therefore Narottama dāsa Ṭhākura says,
:ei chay gosāi jār-tār mui dās
:tā-sabāra pada-reṇu mora pañca-grās
This is paramparā system. You cannot jump over. You must go through the paramparā system. You have to approach through your spiritual master to the Gosvāmīs, and through the Gosvāmīs you will have to approach Śrī Caitanya Mahāprabhu, and through Śrī Caitanya Mahāprabhu you have to approach Kṛṣṇa. This is the way. Therefore Narottama dāsa Ṭhākura said, ei chay gosāi jār-tār mui dās. We are servant of servant. That is Caitanya Mahāprabhu's instruction, gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ ([[Vanisource:CC Madhya 13.80|CC Madhya 13.80]]). The more you become servant of the servant, the more you are perfect. And if you all of a sudden want to become master, then you go to hell. That's all. Don't do that. This is the teaching of Śrī Caitanya Mahāprabhu. If you go through the servant, servant, servant, then you are advanced. And if you think that you have now become master, then you are going to hell. This is the process. Dāsa-dāsānudāsaḥ. Caitanya Mahāprabhu said. So servant, servant, servant, a hundred times servant now, that means he is advanced. He is advanced. And one who is becoming directly master, then he is in the hell.
So anarpita-carīṁ cirāt. So we should always remember the instruction of Śrīla Rūpa Gosvāmī. Therefore we pray, ṣrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale.
(When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?)
Our mission is to establish the desire of Śrī Caitanya Mahāprabhu. That is our business. Śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale. Śrīla Rūpa Gosvāmī did it. He has given us so many books, especially Bhakti-rasāmṛta-sindhu, which we have translated into English as Nectar of Devotion, to understand the science of devotional service. This is the greatest contribution of Śrīla Rūpa Gosvāmī, how to become a devotee. How to become a devotee. It is not sentiment; it is science. This Kṛṣṇa consciousness movement is a great science. Yad vijñāna-samanvitam. Jñānaṁ me paramaṁ guhyaṁ yad vijñāna-samanvitam. It is not sentiment. If you take it as sentiment, then you will create disturbance. That is the instruction of Rūpa Gosvāmī. He said,
:śruti-smṛti-purāṇādi-
:pañcarātriki-vidhiṁ vinā
:aikāntikī harer bhaktir
:utpātāyaiva kalpate
:(Brs. 1.2.101)
:(end)
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This welfare activity (chanting Hare Krsna mantra) is beneficial not only to the human society but to the birds, beasts, tree, animal, everyone. This is the best, supermost welfare activity in the world, spread Krsna consciousness

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Nectar_of_Devotion_Lectures" class="sub_section" sec_index="2" parent="Lectures" text="Nectar of Devotion Lectures"><h3>Nectar of Devotion Lectures</h3>
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<div id="TheNectarofDevotionVrndavanaNovember71972_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="35" link="The Nectar of Devotion -- Vrndavana, November 7, 1972" link_text="The Nectar of Devotion -- Vrndavana, November 7, 1972">
<div class="heading">My Guru Mahārāja used to say if somebody complained that "We go and chant, but nobody attends our meeting," so Guru Mahārāja would reply that "Why? The four walls will hear you. That is sufficient. Don't be disappointed. Go on chanting. If there are four walls, they will hear. That's all." So chanting is so effective that it benefits even the animals, beasts, birds, insects, everyone. Go on. This is the best welfare activity. In the human society there are welfare activities for some society or nation or community or human being. But this welfare activity is beneficial not only to the human society but to the birds, beasts, tree, animal, everyone. This is the best, supermost welfare activity in the world, spread Kṛṣṇa consciousness.
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<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 7, 1972|The Nectar of Devotion -- Vrndavana, November 7, 1972]]: </span><div class="text">Pradyumna: "Śrīla Rūpa Gosvāmī has given a definition of auspiciousness. He says that actual auspiciousness means welfare activities for all the people of the world."
Prabhupāda: Yes. Just like this Kṛṣṇa consciousness movement: it is welfare activities for all the people of the world. It is not a sectarian movement, not only for the human being, but also for the animals, birds, beasts, trees, everyone. This discussion was made by Haridāsa Ṭhākura with Lord Caitanya. In that statement, Haridāsa Ṭhākura affirmed it that by chanting Hare Kṛṣṇa mantra loudly, the trees, the birds, the beasts—everyone—will be benefited. This is the statement of Namācārya Haridāsa Ṭhākura. So when we chant Hare Kṛṣṇa mantra loudly, it is beneficial for everyone. This statement was put forward in Melbourne in the court. The, the court inquired that "Why do you chant Hare Kṛṣṇa mantra loudly in the street?" The reply we gave that "Just to benefit all the people." Actually, it is the fact. Of course, now there is no prosecution by the state. We are chanting very freely on the streets. That is the benefit. If we chant Hare Kṛṣṇa mantra, it benefits everyone, not only human beings. My Guru Mahārāja used to say if somebody complained that "We go and chant, but nobody attends our meeting," so Guru Mahārāja would reply that "Why? The four walls will hear you. That is sufficient. Don't be disappointed. Go on chanting. If there are four walls, they will hear. That's all." So chanting is so effective that it benefits even the animals, beasts, birds, insects, everyone. Go on. This is the best welfare activity. In the human society there are welfare activities for some society or nation or community or human being. But this welfare activity is beneficial not only to the human society but to the birds, beasts, tree, animal, everyone. This is the best, supermost welfare activity in the world, spread Kṛṣṇa consciousness. Go on.
Pradyumna: "At the present moment groups of people are engaged in welfare activities in terms of society, community or nation. There is even an attempt in the form of the United Nations for world-help activity. But due to the shortcomings of limited national activities, such a general mass welfare program for the whole world is not practically possible. The Kṛṣṇa consciousness movement, however, is so nice that it can render the highest benefit to the entire human race. Everyone can be attracted by this movement, and everyone can feel the result. Therefore Rūpa Gosvāmī and other learned scholars agree that a broad propaganda program for the Kṛṣṇa consciousness movement of devotional service all over the world is the highest humanitarian welfare activity."
Prabhupāda: Go on.
Pradyumna: "How the Kṛṣṇa consciousness movement can attract the attention of the whole world and how each and every man can feel pleasure in this Kṛṣṇa consciousness is stated in the Padma Purāṇa as follows: 'A person who is engaged in devotional service in full Kṛṣṇa consciousness is to be understood to be doing the best service to the whole world and to be pleasing everyone in the world. In addition to human society, he is pleasing even the trees and animals because they also become attracted by such a movement.' A practical example of this was shown by Lord Caitanya when He was traveling through the forest of Jhārikhaṇḍa in central India for spreading His saṅkīrtana movement. The tigers, the elephants, the deer and all other wild animals joined Him and were participating in their own ways, by dancing and chanting Hare Kṛṣṇa."
Prabhupāda: Yes. When Caitanya Mahāprabhu was passing through the forest of Jhārikhaṇḍa, in central India, the, all the animals joined with Him. Of course, He's Kṛṣṇa Himself. But if one becomes purified, there is no question that... All animals, living entities, would join in saṅkīrtana movement. There is evidence. But one must be very sincere and powerful preacher. If we cannot preach in the, in the society of the animals, we can preach at least in the human societies, who are supposed to be uncivilized or very lower status of life. Actually, it is so happening. In Africa also, our men are going interior in the village. They are almost naked, these Africans—we have got pictures—with big, big earring. So they are also, their children, and they also dance in Kṛṣṇa consciousness, in the Hare Kṛṣṇa chanting. This is the wonderful movement, that anyone can take part. We see the children take part, the dogs take part, the so-called uncivilized men, they also take part. This is the universality of Caitanya Mahāprabhu's movement.
:pṛthivīte ācheyata nagarādi grāma
:sarvatra pracāra haibe more nāma
So it is (the) Lord's prediction, and that is fact. Simply we have to serve the Lord and execute His mission. That will make our life successful.
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Arjuna accepted Krsna as the supermost pure. How you can approach the supermost pure without becoming yourself pure? So this is the steppingstone to become pure, because we are contaminated

2012-11-10T14:22:44Z

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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="LectureonSB798SeattleOctober211968_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="797" link="Lecture on SB 7.9.8 -- Seattle, October 21, 1968" link_text="Lecture on SB 7.9.8 -- Seattle, October 21, 1968">
<div class="heading">Arjuna accepted Kṛṣṇa as the supermost pure. How you can approach the supermost pure without becoming yourself pure? So this is the steppingstone to become pure, because we are contaminated. So to become pure... The Ekādaśī, why we observe? To become pure. Brahmacarya tapasya, austerity, penance, celibacy, keeping the mind always in Kṛṣṇa consciousness, keeping the body always cleansed—these things will help us to keep us in goodness. Without goodness, it is not possible. But Kṛṣṇa consciousness is so nice that even one is in the modes of passion and ignorance, at once he'll be elevated on the platform of goodness, provided he agrees to follow the rules and regulations and chants Hare Kṛṣṇa. This chanting of Hare Kṛṣṇa and following the rules and regulation will keep you intact in goodness. Rest assured.
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<span class="link">[[Vanisource:Lecture on SB 7.9.8 -- Seattle, October 21, 1968|Lecture on SB 7.9.8 -- Seattle, October 21, 1968]]: </span><div class="text"><p style="display: inline;">Tamāla Kṛṣṇa: How do we enter into the modes of goodness?</p>
<p>Prabhupāda: Just try to follow the four principles as we have prescribed: no intoxication, no gambling, no illicit sex, and no meat-eating. That's all. This is goodness. This is goodness. These prohibitions are there. Why? Just to keep you in goodness. In every religion... Now, in the Ten Commandments also, I see that "Thou shall not kill." The same thing is there, but people are not obeying. That is a different thing. No religious person... Nobody can be religious unless he is situated in the modes of goodness. A passionate person or a person in ignorance, they cannot be elevated to the religious platform. Religious platform means in goodness. Then you can understand. On the platform of goodness, you can understand the All-good. If you are in ignorance platform, if you are in the passionate platform, how you can understand the All-good? That is not possible. So one has to keep himself in goodness, and that goodness means one should follow the prohibitions. Either you follow the Ten Commandments or these four commandments, the same thing. That means you have to keep yourself in goodness. The balance must be in goodness. In the Bhagavad-gītā it is stated, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān ([[Vanisource:BG 10.12|BG 10.12]]). Arjuna accepted Kṛṣṇa as the supermost pure. How you can approach the supermost pure without becoming yourself pure? So this is the steppingstone to become pure, because we are contaminated. So to become pure... The Ekādaśī, why we observe? To become pure. Brahmacarya tapasya, austerity, penance, celibacy, keeping the mind always in Kṛṣṇa consciousness, keeping the body always cleansed—these things will help us to keep us in goodness. Without goodness, it is not possible. But Kṛṣṇa consciousness is so nice that even one is in the modes of passion and ignorance, at once he'll be elevated on the platform of goodness, provided he agrees to follow the rules and regulations and chants Hare Kṛṣṇa. This chanting of Hare Kṛṣṇa and following the rules and regulation will keep you intact in goodness. Rest assured. Without failure. Is that very difficult? Huh? That's all right.</p>
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There are three features of the Absolute Truth. One is impersonal Brahman, the other is localized Paramatma, or antaryami, Supersoul, and the supermost is the Supreme Personality of Godhead, Bhagavan

2012-11-06T20:02:29Z

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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="LectureonSB32646BombayJanuary211975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="502" link="Lecture on SB 3.26.46 -- Bombay, January 21, 1975" link_text="Lecture on SB 3.26.46 -- Bombay, January 21, 1975">
<div class="heading">There are three features of the Absolute Truth. One is impersonal Brahman, the other is localized Paramātmā, or antaryāmī, Supersoul, and the supermost is the Supreme Personality of Godhead, Bhagavān, ṣaḍ-aiśvarya-pūrṇa-bhagavān. So impersonal Brahman is the destination of the jñānīs, and Paramātmā, localized antaryāmī, is the destination of the yogis, and the Supreme Person, Supreme Personality of Godhead, Kṛṣṇa, is the destination of the pure devotees.
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<span class="link">[[Vanisource:Lecture on SB 3.26.46 -- Bombay, January 21, 1975|Lecture on SB 3.26.46 -- Bombay, January 21, 1975]]: </span><div class="text">There are three features of the Absolute Truth. One is impersonal Brahman, the other is localized Paramātmā, or antaryāmī, Supersoul, and the supermost is the Supreme Personality of Godhead, Bhagavān, ṣaḍ-aiśvarya-pūrṇa-bhagavān. So impersonal Brahman is the destination of the jñānīs, and Paramātmā, localized antaryāmī, is the destination of the yogis, and the Supreme Person, Supreme Personality of Godhead, Kṛṣṇa, is the destination of the pure devotees. Pure devotee means anyābhilāṣitā-śūnyam (Brs. 1.1.11). They have no other desire. Others, the jñānīs, they have desire to merge into the existence of the Lord. They want that. And the yogis, they, by the grace of the Supreme Paramātmā, they want to get some siddhis, aṣṭa-siddhi. But the bhaktas, they do not want mukti or siddhi; they simply want to serve the Supreme Personality of Godhead. This is pure devotion.
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There are different types of yoga system, bhakti-yoga, jnana-yoga, karma-yoga, hatha-yoga, dhyana-yoga. So many yogas. But the bhakti-yoga is the supermost

2012-11-06T19:27:34Z

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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="LectureonBG71UpsalaUniversityStockholmSeptember81973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="239" link="Lecture on BG 7.1 -- Upsala University Stockholm, September 8, 1973" link_text="Lecture on BG 7.1 -- Upsala University Stockholm, September 8, 1973">
<div class="heading">When we turn our attachment, or train ourself to increase our attachment for Kṛṣṇa, that is called bhakti-yogam. Bhakti-yogam. You have heard the name of yoga. Yoga means connecting link. So if you practice this bhakti-yoga, then, gradually, you increase your attachment for Kṛṣṇa. It is stated also in the Bhagavad-gītā: "If you practice bhakti-yoga, that is called bhaktyā, then you can understand Me. Not otherwise."
There are different types of yoga system, bhakti-yoga, jñāna-yoga, karma-yoga, haṭha-yoga, dhyāna-yoga. So many yogas. But the bhakti-yoga is the supermost.
</div>
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Upsala University Stockholm, September 8, 1973|Lecture on BG 7.1 -- Upsala University Stockholm, September 8, 1973]]: </span><div class="text">When we speak of Kṛṣṇa, you understand "God." Kṛṣṇa is one of the names of God. There are many millions of names, of which "Kṛṣṇa" is the chief. Because this word, Kṛṣṇa, means all attractive, because He's fully opulent. Just like if, in this material world, if one man is very rich, he's attractive. He draws attention of the people in general. If he's very powerful, he draws attention. If he's very reputed, famous, he draws attention. If he's very wise, learned, he draws attention. But Kṛṣṇa has got all these things in fullness. Therefore, He draws attention of everyone. Therefore His name is Kṛṣṇa. This "Kṛṣṇa" means all-attractive. He has got all the attractive features. Therefore He's called Kṛṣṇa. So Kṛṣṇa says: "Just try to increase your attachment for Me. Practice this." It is not difficult. Just like we have got attachment for something here in this material world. Somebody's attached to do business, somebody's attached to woman, somebody's attached to man, somebody's attached to riches, somebody's attached to art, somebody's attached to... So many things. There are many subject matters of attachment. So attachment we have got. That we cannot deny. Everyone. We have got some attachment for something. That attachment should be transferred for Kṛṣṇa. That is called Kṛṣṇa consciousness. We are attached to something with consciousness, not blindly. So we have got the consciousness. When we turn our attachment, or train ourself to increase our attachment for Kṛṣṇa, that is called bhakti-yogam. Bhakti-yogam. You have heard the name of yoga. Yoga means connecting link. So if you practice this bhakti-yoga, then, gradually, you increase your attachment for Kṛṣṇa. That is the... It is stated also in the Bhagavad-gītā: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ ([[Vanisource:BG 18.55|BG 18.55]]). "If you practice bhakti-yoga, that is called bhaktyā, then you can understand Me. Not otherwise."
There are different types of yoga system, bhakti-yoga, jñāna-yoga, karma-yoga, haṭha-yoga, dhyāna-yoga. So many yogas. But the bhakti-yoga is the supermost. That is stated in the last chapter. I am reading before you the Seventh Chapter. At the end of the Sixth Chapter, Kṛṣṇa says:
:yoginām api sarveṣāṁ
:mad-gatenāntar-ātmanā
:śraddhāvān bhajate yo māṁ
:sa me yuktatamo mataḥ
:([[Vanisource:BG 6.47|BG 6.47]])
Yoginām api sarveṣām. One who practices yoga system, he's called yogi. So Kṛṣṇa says, yoginām api sarveṣām: "Of all the yogis..." I have already stated. There are different kinds of yogis. "Of all the yogis..." Yoginām api sarveṣām. Sarveṣām means "of all yogis." Mad-gatenāntar-ātmanā: "One who is thinking of Me within himself." We can think of Kṛṣṇa. We have Kṛṣṇa's form. Kṛṣṇa Deity, we worship. So if we engage ourself in the worship of the Deity, the form of Kṛṣṇa, which is nondifferent from Kṛṣṇa, or, in the absence of Deity, if we chant the holy name of Kṛṣṇa, that is also Kṛṣṇa. Abhinnatvān nāma-nāminoḥ ([[Vanisource:CC Madhya 17.133|CC Madhya 17.133]]). Kṛṣṇa is Absolute. Therefore, there is no difference between Him and His name. There is no difference between Him and His form. There is no difference between Him and His picture. There is no difference between Him and His topics. Anything about Kṛṣṇa is Kṛṣṇa. This is called absolute knowledge. So either you chant the Kṛṣṇa's name or you worship Kṛṣṇa's form—everything is Kṛṣṇa.
So there are different forms of devotional service.
:śravaṇaṁ kīrtanaṁ viṣṇoḥ
:smaraṇaṁ pāda-sevanam
:arcanaṁ vandanaṁ dāsyaṁ
:sakhyam ātma-nivedanam
:([[Vanisource:SB 7.5.23|SB 7.5.23]])
You just hear about Kṛṣṇa. That hearing is also Kṛṣṇa. Just like just now we are trying to hear about Kṛṣṇa. So that hearing is also Kṛṣṇa. These boys and girls, they are chanting. That chanting is also Kṛṣṇa. Śravaṇaṁ kīrtanam. Then smaraṇam. When you chant of Kṛṣṇa, if you remember the picture of Kṛṣṇa, that is also Kṛṣṇa. Or you see the picture of Kṛṣṇa. That is also Kṛṣṇa. You see the Deity of Kṛṣṇa. That is Kṛṣṇa. You learn something about Kṛṣṇa. That is also Kṛṣṇa. So anyway,
śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
:([[Vanisource:SB 7.5.23|SB 7.5.23]])
Any of the nine items, if you accept, you immediately contact Kṛṣṇa. Either you accept all the nine items or eight or seven or six or five or four or three or two, at least one, if you rigidly take and... Suppose this chanting. It does not cost anything. We are chanting all over the world. Anyone can chant by hearing us. It does not cost you. And if you chant, there is no loss on your part. So... But if you do, then immediately you contact Kṛṣṇa. That is the benefit. Immediately.
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If a person is the most sinful, the supermost sinful man, but if he gets this knowledge, this knowledge of Krsna science, then he can cross over this ocean of ignorance very easily

2012-11-06T19:08:01Z

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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="LectureonBG43438NewYorkAugust171966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="197" link="Lecture on BG 4.34-38 -- New York, August 17, 1966" link_text="Lecture on BG 4.34-38 -- New York, August 17, 1966">
<div class="heading">If a person is the most sinful, I mean, the supermost sinful man, but if he gets this knowledge, this knowledge of Kṛṣṇa science, then he can cross over this ocean of ignorance very easily. That means it does not matter what was our past life. Either... Any Vedic literature, especially Bhagavad-gītā... Bhagavad-gītā does not take into account what was you in the past life. That doesn't matter. Because we are in ignorance, we might have done so many things in ignorance, which is not approved, which is not virtuous. That is quite possible. Every one of us, we are subjected. Because due to ignorance, we do so many things, so nobody can say that "I am free from any sinful activities." Nobody can say. So that doesn't matter. But if we get, if we can learn the science of Kṛṣṇa, then, Lord Śrī Kṛṣṇa says: "Even one is the most sinful man, but if he gets the Kṛṣṇa science, he is free. He is free, and he can go."
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<span class="link">[[Vanisource:Lecture on BG 4.34-38 -- New York, August 17, 1966|Lecture on BG 4.34-38 -- New York, August 17, 1966]]: </span><div class="text">Lord Śrī Kṛṣṇa says that "Just like if you have got a very good ship, you can very easily cross the Atlantic Ocean without any difficulty, similarly, we are in the midst of the ocean of ignorance." Our, this life, this conditioned life in the material world is just like the ocean of ignorance, ocean of ignorance. So Lord Caitanya, therefore, He prayed to Śrī Kṛṣṇa like this, ayi nanda-tanuja patitaṁ kiṅkaraṁ māṁ viṣame bhavāmbudhau: "My dear Lord Kṛṣṇa, I am just fallen in the ocean of ignorance." So we are in the ocean of ignorance. Now, in the ocean, if you get a very good boat or very good ship, as you can cross over, similarly, if we have the ship or the boat of perfect knowledge, then there is no fear. We can cross the ocean very easily. We can cross this ocean very easily.
Now here Kṛṣṇa says, api ced asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛttamaḥ. If, if a person is the most sinful, the, and the, I mean, the supermost sinful man, but if he gets this knowledge, this knowledge of Kṛṣṇa science, then he can cross over this ocean of ignorance very easily. That means it does not matter what was our past life. Either... Any Vedic literature, especially Bhagavad-gītā... Bhagavad-gītā does not take into account what was you in the past life. That doesn't matter. Because we are in ignorance, we might have done so many things in ignorance, which is not approved, which is not virtuous. That is quite possible. Every one of us, we are subjected. Because due to ignorance, we do so many things, so nobody can say that "I am free from any sinful activities." Nobody can say. So that doesn't matter. But if we get, if we can learn the science of Kṛṣṇa, then, Lord Śrī Kṛṣṇa says, api ced asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛttamaḥ: "Even one is the most sinful man, but if he gets the Kṛṣṇa science, he is free. He is free, and he can go. He can cross over the material ocean of ignorance very easily."
How it is possible? He's giving a very nice example.
:yathaidhāṁsi samiddho 'gnir
:bhasmasāt kurute 'rjuna
:jñānāgniḥ sarva-karmāṇi
:bhasmasāt kurute tathā
:([[Vanisource:BG 4.37|BG 4.37]])
"Just like in the fire if you put anything, whatever, it will go on burning. Everything it will burn into ashes. Never mind, either wood or any dirty things, whatever you will, it will turn into ashes. Similarly, if we get this Kṛṣṇa science, if we understand this Kṛṣṇa science, then all our reactions of sinful activities, what we might have done in our past life, that will be all burned into ashes. Burnt into ashes."
:yathaidhāṁsi samiddho 'gnir
:bhasmasāt kurute 'rjuna
:jñānāgniḥ sarva-karmāṇi
:bhasmasāt kurute tathā
Bhasmasāt means "turns into ashes."
:na hi jñānena sadṛśaṁ
:pavitram iha vidyate
:tat svayaṁ yoga-saṁsiddhaḥ
:kālenātmani vindati
:([[Vanisource:BG 4.38|BG 4.38]])
Therefore knowledge, we must seek knowledge. And the perfection of knowledge, as we have several times explained in this meeting, the perfection of knowledge is to understand Kṛṣṇa. That's all. As in the Seventh Chapter you'll find, that, bahūnāṁ janmanām ante jñānavān māṁ prapadyate ([[Vanisource:BG 7.19|BG 7.19]]). Now, after culturing many, many births knowledge, one comes to Kṛṣṇa and he understands, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ ([[Vanisource:BG 7.19|BG 7.19]]). Vāsudeva, Kṛṣṇa is everything, all causes of causes. He's the cause of all causes. Always remember. When I speak of Kṛṣṇa, He's God. God. God is the cause of all causes.
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Everyone busy, but when one is busy in such a work that leads to devotional service of the Lord, that busyness, that occupation, is the supermost. That occupation is the supermost

2012-11-01T18:34:46Z

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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="LectureonBG25155NewYorkApril121966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="109" link="Lecture on BG 2.51-55 -- New York, April 12, 1966" link_text="Lecture on BG 2.51-55 -- New York, April 12, 1966">
<div class="heading">Everyone busy, but when one is busy in such a work that leads to devotional service of the Lord, that busyness, that occupation, is the supermost. That occupation is the supermost. Sa vai puṁsaṁ paro dharmaḥ. Para means supermost. And that sort of occupation should be without any cause. Everything is done, everything is done, so far our duties are concerned—there is a cause. I do this because I want this. So there is a cause and effect. But this sort of busyness, this sort of occupation, which leads you to the devotional service of the Lord, it has no cause. Ahaituki. It has no cause. Why it has no cause? Just like a lover, or, say, lover, beloved, set aside. Just like mother. A mother loves the, her child. There is no cause. She does not know "Why I am loving." Automatically. Automatically, she loves. Similarly, we have got our relationship with the supreme consciousness.
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<span class="link">[[Vanisource:Lecture on BG 2.51-55 -- New York, April 12, 1966|Lecture on BG 2.51-55 -- New York, April 12, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Our present position is that we are not happy. We are always full of anxieties. That is our present position. Now, here just the opposite word is used that yayā ātmā suprasīdati. If you want to actually, if you want actually to make yourself jolly, full of happiness, then you should search out your occupation in such a way that it will lead you to the devotional service of the Supreme Lord. Sa vai puṁsāṁ paro dharmaḥ. Para means the highest, or the transcendent. We are engaged in some, in some sort of activities. Nobody is free from activities. Even a ant, an ant, it is also engaged in activity. And the elephant. Ant is the most, I mean to..., according to our vision, the ant is very small and the elephant is very big. But everyone, beginning from the ant up to the elephant, so far our experience is concerned... There are other big animals also. We have not seen. But we can see from the description of the scriptures that there are fishes in the ocean which is called timiṅgila. So timiṅgila... You, perhaps you know that fish which is called in Sanskrit timi matsya, or whale fish, very big, sometimes hundred feet long. So there are other fishes which is a timiṅgila. That fish swallows up this fish, this hundred-feet-long. Now just imagine what must be the length of that fish's body. You see?</p>
<p>So in God's creation there are so many wonderful things. We have not seen all. But everyone is engaged in some sort of occupation for livelihood. Nobody is silent. Nobody is silent. According to his nature, modes of nature, and position, everyone is busy. Now the Bhāgavata says that sa vai puṁsāṁ paro dharmaḥ. Everyone busy, but when one is busy in such a work that leads to devotional service of the Lord, that busyness, that occupation, is the supermost. That occupation is the supermost. Sa vai puṁsaṁ paro dharmaḥ. Para means supermost. And that sort of occupation should be without any cause. Everything is done, everything is done, so far our duties are concerned—there is a cause. I do this because I want this. So there is a cause and effect. But this sort of busyness, this sort of occupation, which leads you to the devotional service of the Lord, it has no cause. Ahaituki. It has no cause. Why it has no cause? Just like a lover, or, say, lover, beloved, set aside. Just like mother. A mother loves the, her child. There is no cause. She does not know "Why I am loving." Automatically. Automatically, she loves. Similarly, we have got our relationship with the supreme consciousness. We are consciousness. That is accepted. Now, there is supreme consciousness also. Just let us have some estimation what is that supreme consciousness. Now, supreme consciousness... Consciousness is described in the Bhagavad-gītā: yena sarvam idaṁ tatam. The consciousness is distributed throughout your whole body. That we can make an experiment. But this consciousness is not, I mean to..., spread over all the cosmic manifestation. That is also a fact. My consciousness is spread over my body. Your consciousness is spread over your body. I do not know what you are thinking now, and you do not know what I am thinking. Therefore my consciousness, individual; your consciousness, individual. But there is the Supersoul who knows what you are thinking and what I am thinking, what he is thinking, everyone thinking. That is superconsciousness.</p>
<p>So superconsciousness and individual consciousness. So our relationship, the superconsciousness and individual consciousness, is eternal, eternal. They cannot be, I mean to say, separated. Therefore my position is... Just like there is superior one and the inferior one. Inferior one is subordinate to the superior one, and inferior one is to act according to the superior one. Just like it is taught here that Kṛṣṇa is the superconsciousness; He's trying to convince Arjuna that "You act according to My direction. Because you are individual consciousness, subordinate to Me, and I am Superconsciousness." And in the last phase of Bhagavad-gītā, you'll see that He summarized, Lord Kṛṣṇa summarized, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: ([[Vanisource:BG 18.66|BG 18.66]]) "You just surrender unto Me." This is the sum and substance of everything. So therefore the conclusion is that the individual consciousness should surrender to the supreme consciousness and act accordingly. That is the position of standing on the conscious plane. That is the position of conscious plane. And Bhagavad, Śrīmad-Bhāgavata also says that sa vai puṁsāṁ paro dharmaḥ, the activities, the occupation, the business, that which leads us to that consciousness, that consciousness, that "I am subordinate to the supreme consciousness," and let me act according to the supreme consciousness, without any cause, ahaituki, without... "Why I shall act?" There is no such question. It is automatic, automatic. Just like a little son, and the mother... The little son is automatically subordinate to the mother. Whatever the mother says, the child acts. The child is completely dependent. Similarly, as soon as we make our consciousness completely engaged in the service of the supreme consciousness, that is our liberated position. That is our liberated position. And in that liberated position, whatever we do, there is no reaction. That is transcendental position.</p>
<p>So what Śrī Kṛṣṇa says here? That karma-jam, karma-jam, that "Every, your any work which you are performing, that is creating some reaction for future enjoyment or suffering. But if you act intelligently, in collaboration with the supreme consciousness, then you'll be free from this bondage of birth, death, old age and diseases and, in your next life... This is a training period. This life will be a training period, and as soon as you are fully trained up, then the next result will be that after giving up this body you come to My kingdom."</p>
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One who thinks of the Supreme Lord always, he's the greatest yogi, he is the supermost jnani, and he is also the greatest devotee at the same time

2012-11-01T17:56:20Z

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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="LectureonBGIntroductionNewYorkFebruary19201966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="1" link="Lecture on BG Introduction -- New York, February 19-20, 1966" link_text="Lecture on BG Introduction -- New York, February 19-20, 1966">
<div class="heading">So one who thinks of the Supreme Lord always, he's the greatest yogī, he is the supermost jñānī, and he is also the greatest devotee at the same time. The Lord advises: "As a kṣatriya you cannot give up your fighting business. You have to fight. So at the same time if you practice remembering Me always, then it will be possible," "then it will be possible to remember Me also at the time of death." Mayy arpita-mano-buddhir mām evaiṣyasy asaṁśayaḥ. Again He says that there is no doubt. If one is completely surrendered into the service of the Lord, into the transcendental loving service of the Lord, mayy arpita-mano-buddhir. Because we work not with our body actually. We work with our mind and intelligence. So if our intelligence and mind are always engaged in the thought of the Supreme Lord, then naturally our senses are also engaged in the service of the Lord. That is the secret of Bhagavad-gītā. One has to learn this art, how one can be absorbed both by the mind and intelligence twenty-four hours thinking of the Lord. And that will help one to transfer himself into the kingdom of God or in the spiritual atmosphere after leaving this material body.
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<span class="link">[[Vanisource:Lecture on BG Introduction -- New York, February 19-20, 1966|Lecture on BG Introduction -- New York, February 19-20, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">One who is engaged always... Just like the materialist is always engaged in reading some material literature like newspaper, magazines, and fiction, novel, etc., and so many scientific or philosophies, all these things of different degrees of thought. Similarly, if we transfer our, that reading capacity for these Vedic literatures, as presented by, as very kindly presented by Vyasadeva, then it is quite possible for us to remember at the time of death the Supreme Lord. That is the only way suggested by the Lord Himself. Not suggested, it is the fact. Nasty atra samsayah [Bg. 8.5]. Undoubtedly. There is no doubt about it. Tasmat, the Lord suggested therefore, tasmat sarvesu kalesu mam anusmara yudhya ca [Bg. 8.7]. He advises Arjuna that mām anusmara yudhya ca. He does not say that "You simply go on remembering Me and give up your present occupational duty." No. That is not suggested. The Lord never suggests something impractical. This material world, to maintain this body, one has to work. The work is divided into four divisions of social order: brāhmaṇa, kṣatriya, vaiśya, śūdra. The intelligent class of the society, they are working in a different way, and the administrator class of society, they are also working in a different way. The mercantile society, the productive society, they are also working in a different way, and the laborer class, they are also working in different way. In the human society, either as laborer or as mercantile men, or as politicians, administrators, or as the highest class of intelligent class of men in literary career, scientific researches, everybody is engaged in some work, and one has to work, struggle for existence. So Lord advises that "You need not give up your occupation, but at the same time you can remember." Mām anusmara ([[Vanisource:BG 8.7|BG 8.7]]). That will make you, that will help you in remembering Me at the time of death. If you don't practice remembering Me always, along with your struggle for existence, then it is not possible." It is not possible. The same thing is advised by Lord Caitanya, kīrtanīyaḥ sadā hariḥ ([[Vanisource:CC Adi 17.31|CC Adi 17.31]]). Kīrtanīyaḥ sadā. One should practice to chant the name of the Lord always. The name of Lord and the Lord is not different. So here the instruction of Lord Kṛṣṇa to Arjuna that mām anusmara ([[Vanisource:BG 8.7|BG 8.7]]), "You just remember Me," and Lord Caitanya's instruction that "You chant always the name of Kṛṣṇa." Here Kṛṣṇa says that "You always remember Me," or you remember Kṛṣṇa, and Lord Caitanya says, "You always chant the name of Kṛṣṇa." So there is no difference because Kṛṣṇa and Kṛṣṇa's name are nondifferent in the Absolute. In the absolute status there is no difference between one thing to another. That is the absolute status. So the Lord being absolute, there is no difference between His name and Himself. So we have to practice like that. tasmāt sarveṣu kāleṣu ([[Vanisource:BG 8.7|BG 8.7]]). Always, twenty-four hours, we have to mold our activities of life in such way that we can remember it twenty-four hours. How it is possible? Yes, it is possible. It is possible. A very crude example is set by the ācāryas in this connection. And what is that example? It is said that a woman who is attached to another man, although she has got a husband, still, she's attached to another man. And this sort of attachment becomes very strong. This is called parakīya-rasa. Either in case of man or woman. If man has got attachment for another woman besides his wife, or a woman has got attachment for another man besides her husband, that attachment is very strong. That attachment is very strong. So the ācāryas give this example as a bad character woman who has got attachment for other's husband, she always thinks, at the same time, shows her husband that she is very much busy in the family affairs so that her husband may not doubt her character. So as she is always remembering the time of meeting with her lover at night, in spite of doing all this household work very nicely, similarly one has to remember the supreme husband, Śrī Kṛṣṇa, always in spite of doing his material duties very nicely. That is possible. It requires a strong sense of love. When you have got a strong sense of love for the Supreme Lord, then it is possible that we can go on discharging our duty, at the same time remember the Lord. So we have to develop that sense. Just like Arjuna was always thinking of Lord. He, out of twenty-four hours, not for a second he could forget Kṛṣṇa. Constant companion of Kṛṣṇa. At the same time, a warrior. Lord Kṛṣṇa did not advise Arjuna to give up his fighting, go to the forest, go to the Himalaya and meditate. When yoga system was advised to Arjuna, Arjuna declined, that "This system is not possible for me." Then the Lord said, yoginām api sarveṣāṁ mad-gatenāntarātmanā ([[Vanisource:BG 6.47|BG 6.47]]). Mad-gatenāntarātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ. So one who thinks of the Supreme Lord always, he's the greatest yogī, he is the supermost jñānī, and he is also the greatest devotee at the same time. The Lord advises that tasmāt sarveṣu kāleṣu mām anusmara yudhya ca ([[Vanisource:BG 8.7|BG 8.7]]). "As a kṣatriya you cannot give up your fighting business. You have to fight. So at the same time if you practice remembering Me always, then it will be possible," anta-kāle ca mām eva smaran ([[Vanisource:BG 8.5|BG 8.5]]), "then it will be possible to remember Me also at the time of death." Mayy arpita-mano-buddhir mām evaiṣyasy asaṁśayaḥ. Again He says that there is no doubt. If one is completely surrendered into the service of the Lord, into the transcendental loving service of the Lord, mayy arpita-mano-buddhir ([[Vanisource:BG 8.7|BG 8.7]]). Because we work not with our body actually. We work with our mind and intelligence. So if our intelligence and mind are always engaged in the thought of the Supreme Lord, then naturally our senses are also engaged in the service of the Lord. That is the secret of Bhagavad-gītā. One has to learn this art, how one can be absorbed both by the mind and intelligence twenty-four hours thinking of the Lord. And that will help one to transfer himself into the kingdom of God or in the spiritual atmosphere after leaving this material body.</p>
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Mother Yasoda and Maharaja Nanda are considered to be the supermost of all elderly personalities

2012-11-01T14:03:52Z

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Nectar_of_Devotion" class="sub_section" sec_index="1" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Devotion"><h3>Nectar of Devotion</h3>
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<div id="NOD43_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="288" link="NOD 43" link_text="Nectar of Devotion 43">
<div class="heading">Following is a list of respectful personalities who enjoy parental affection toward Kṛṣṇa: (1) mother Yaśodā, the Queen of Vraja, (2) Mahārāja Nanda, the King of Vraja, (3) mother Rohiṇī, the mother of Balarāma, (4) all the elderly gopīs whose sons were taken away by Lord Brahmā, (5) Devakī, the wife of Vasudeva, (6) the other fifteen wives of Vasudeva, (7) Kuntī, the mother of Arjuna, (8) Vasudeva, the real father of Kṛṣṇa and (9) Sāndīpani Muni, Kṛṣṇa's teacher. All these are considered respectable elderly personalities with parental love for Kṛṣṇa. This list is in order of superior importance, and thus we can see that mother Yaśodā and Mahārāja Nanda are considered to be the supermost of all elderly personalities.
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<span class="link">[[Vanisource:NOD 43|Nectar of Devotion 43]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When ecstatic love develops into the relationship of parenthood and becomes steadily established, the relationship is called vātsalya-rasa. The exhibition of this vātsalya-rasa standard of devotional service can be found in the dealings of Kṛṣṇa with His devotees who represent themselves as superior personalities like father, mother and teacher.</p>
<p>Learned scholars have described the impetuses for parental love for Kṛṣṇa, existing in the elderly personalities who are in relation with Him, as follows: "The Supreme Personality of Godhead, whose bodily complexion is just like a bluish, new-grown lotus flower, whose body is very delicate and whose lotus eyes are surrounded by scattered hair as black as bees, was walking on the streets of Vṛndāvana when mother Yaśodā, the beloved wife of Nanda Mahārāja, saw Him. Immediately the milk began to flow from her breasts, soaking her body." Some specific provocations for parental love of Kṛṣṇa are listed as His blackish bodily hue, which is very attractive and pleasing to see, His all-auspicious bodily features, His mildness, His sweet words, His simplicity, His shyness, His humility, His constant readiness to offer respect to the elderly and His charity. All of these qualities are considered ecstatic provocations for parental love.</p>
<p>In Śrīmad-Bhāgavatam, Tenth Canto, Eighth Chapter, verse 45, it is stated by Śukadeva Gosvāmī that mother Yaśodā accepted Lord Kṛṣṇa as her son, although He is accepted in the Vedas as the King of heaven, in the Upaniṣads as the impersonal Brahman, in philosophy as the supreme male, by the yogīs as the Supersoul and by the devotees as the Supreme Personality of Godhead. Once mother Yaśodā addressed one of her friends in this way: "Nanda Mahārāja, the leader of the cowherd men, worshiped Lord Viṣṇu, along with me, and as a result of this worship, Kṛṣṇa has been saved from the clutches of Pūtanā and other demons. The twin arjuna trees were, of course, broken due to a strong wind, and although Kṛṣṇa appeared to have lifted Govardhana Hill along with Balarāma, I think that Nanda Mahārāja actually held the mountain. Otherwise how could it have been possible for a little boy to lift such a great hill?" This is another example of ecstasy in parental love. This kind of parental love is generated in a devotee out of his conviction, in love, that he himself is superior to Kṛṣṇa and that without being taken care of by such a devotee Kṛṣṇa could not possibly live. One devotee therefore prayed to the parents of Lord Kṛṣṇa as follows: "Let me take shelter of the elderly parental devotees of Lord Kṛṣṇa. They are always anxious to serve Kṛṣṇa and to maintain Him, and they are always so kind to Him. Let us offer our respectful obeisances unto them for being so kind to the Supreme Personality of Godhead, who is the parent of the whole universe!"</p>
<p>There is a similar prayer by a brāhmaṇa who says, "Let others worship the Vedas and the Upaniṣads, and let others worship the Mahābhārata if they are afraid of material existence and want to become liberated from that condition. But as far as I am concerned, I wish only to worship Mahārāja Nanda, because the supreme absolute Personality of Godhead, Kṛṣṇa, is crawling in his courtyard as his own child."</p>
<p>Following is a list of respectful personalities who enjoy parental affection toward Kṛṣṇa: (1) mother Yaśodā, the Queen of Vraja, (2) Mahārāja Nanda, the King of Vraja, (3) mother Rohiṇī, the mother of Balarāma, (4) all the elderly gopīs whose sons were taken away by Lord Brahmā, (5) Devakī, the wife of Vasudeva, (6) the other fifteen wives of Vasudeva, (7) Kuntī, the mother of Arjuna, (8) Vasudeva, the real father of Kṛṣṇa and (9) Sāndīpani Muni, Kṛṣṇa's teacher. All these are considered respectable elderly personalities with parental love for Kṛṣṇa. This list is in order of superior importance, and thus we can see that mother Yaśodā and Mahārāja Nanda are considered to be the supermost of all elderly personalities.</p>
<p>In Śrīmad-Bhāgavatam, Tenth Canto, Ninth Chapter, verse 3, Śukadeva Gosvāmī gives Mahārāja Parīkṣit a description of the form and beauty of mother Yaśodā. He says, "My dear King, the wide hips of mother Yaśodā were surrounded by silk and linen clothes, and her breasts were flowing with milk because of her affection. When she was churning butter and tightly holding the rope, the bangles on her hands and the earrings on her ears were moving, and from the nice decoration in her hair the flowers were slackening and falling down. Due to her excessive labor, there were drops of perspiration on her face."</p>
<p>There is another description of mother Yaśodā in a devotee's prayer: "Let me be given protection by mother Yaśodā, whose curly hairs are bound with thread, whose hair is very brightly beautified by the vermilion placed in the part and whose bodily frame derides all her ornaments. Her eyes are always engaged in seeing the face of Kṛṣṇa, and thus they are always filled with tears. Her complexion, which resembles the bluish lotus flower, is enhanced in beauty by her dressing herself with many colorful garments. Let her merciful glance fall on all of us so that we may be protected from the clutches of māyā and smoothly progress in our devotional service!"</p>
<p>There is the following description of mother Yaśodā's affection for Kṛṣṇa. After rising early in the morning, mother Yaśodā first of all offered her breast milk to Kṛṣṇa, and then she began to chant various mantras for His protection. Then she would decorate His forehead very nicely and bind His arms with protective talismans. By all of these activities, it is definitely understood that she is the emblem of all maternal affection for Kṛṣṇa.</p>
<p>The description of Nanda Mahārāja's bodily features is as follows. The hairs on his head are generally black, but some of them are gray. His garments are of greenish color, like the new-grown leaves of a banyan tree. His belly is fatty, his complexion is exactly like the full moon, and he has a beautiful mustache. When Kṛṣṇa was a baby, one day He was walking in the courtyard, capturing the finger of His father, and because He could not walk steadily He appeared to be almost falling down. While Nanda Mahārāja was giving protection to His transcendental son in this way, all of a sudden there were drops of tears in his eyes, and he became overwhelmed with joy. Let us all offer our respectful obeisances unto the lotus feet of King Nanda!</p>
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The Personality of Godhead Himself is also a living being, as much an individual as other living beings. But the Supreme Lord is the supreme living being, with the greatest mind and the supermost inconceivable energies in great variety

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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="Teachings_of_Lord_Caitanya" class="sub_section" sec_index="0" parent="Other_Books_by_Srila_Prabhupada" text="Teachings of Lord Caitanya"><h3>Teachings of Lord Caitanya</h3>
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<div id="TLC23_0" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="29" link="TLC 23" link_text="Teachings of Lord Caitanya, Chapter 23">
<div class="heading">In the Vedic literature it is said that the Absolute Truth, the Personality of Godhead, is the chief among all living personalities. All living beings, from the first created being, Brahmā, down to the smallest ant, are individual living entities. And above Brahmā there are many other living beings with individual capacities. The Personality of Godhead Himself is also a living being, as much an individual as other living beings. But the Supreme Lord is the supreme living being, with the greatest mind and the supermost inconceivable energies in great variety.
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<span class="link">[[Vanisource:TLC 23|Teachings of Lord Caitanya, Chapter 23]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Generally a person with a philosophical mind is inquisitive to learn of the origin of the creation. He sees the night sky and naturally asks, "What are the stars? How are they situated? Who lives there?"and so on. All these inquiries are quite natural for a human being because his consciousness is more developed than the animals’. In answer to such inquiries, the author of Śrīmad-Bhāgavatam says that the Lord is the origin of the creation. He is not only the creator but the maintainer and annihilator as well. The manifested cosmic nature is created at a certain period by the will of the Lord, it is maintained for some time, and finally it is annihilated by His will. Thus He is the supreme will behind all activities.</p>
<p>Of course, there are atheists of various categories who do not believe in the creator, but that is due only to their poor fund of knowledge. The modern scientist creates sputniks, and by some arrangement or other they are thrown into outer space to fly for some time under the control of a scientist far away. All the universes and the innumerable planets within them are similar to such sputniks, and they are all controlled by the Personality of Godhead.</p>
<p>In the Vedic literature it is said that the Absolute Truth, the Personality of Godhead, is the chief among all living personalities. All living beings, from the first created being, Brahmā, down to the smallest ant, are individual living entities. And above Brahmā there are many other living beings with individual capacities. The Personality of Godhead Himself is also a living being, as much an individual as other living beings. But the Supreme Lord is the supreme living being, with the greatest mind and the supermost inconceivable energies in great variety. If a man's mind can produce a sputnik, we can very easily imagine that a mind higher than man's can produce wonderful things far superior to man-made sputniks. A reasonable person will accept this argument, but stubborn, obstinate people will not.</p>
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When Sri Caitanya Mahaprabhu asked, "Among all the mellows, which do you consider best?" Raghupati Upadhyaya replied, "The mellow of conjugal love is supermost."

2012-11-01T13:36:05Z

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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_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 class="heading">When Śrī Caitanya Mahāprabhu asked, "Among all the mellows, which do you consider best?"
Raghupati Upādhyāya replied, "The mellow of conjugal love is supermost."
</div>
<span class="link">[[Vanisource:CC Madhya 19.104|CC Madhya 19.104, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When Śrī Caitanya Mahāprabhu asked, "Among all the mellows, which do you consider best?"</p>
<p>Raghupati Upādhyāya replied, "The mellow of conjugal love is supermost."</p>
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Raghupati Upadhyaya confirms that the Absolute Truth, the Supreme Personality of Godhead, has many incarnations - Narayana, Nrsimha, Varaha and others - but Krsna is distinguished as the supermost

2012-11-01T13:26:00Z

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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_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="CCMadhya19102_0" class="quote" parent="CC_Madhya-lila" book="CC" index="4341" link="CC Madhya 19.102" link_text="CC Madhya 19.102">
<div class="heading">Those who are filled with ecstatic love for Kṛṣṇa always see the form of Śyāmasundara within their hearts. Raghupati Upādhyāya confirms that the Absolute Truth, the Supreme Personality of Godhead, has many incarnations—Nārāyaṇa, Nṛsiṁha, Varāha and others—but Kṛṣṇa is distinguished as the supermost. According to Śrīmad-Bhāgavatam (1.3.28), kṛṣṇas tu bhagavān svayam: "Kṛṣṇa is the original Personality of Godhead." Kṛṣṇa means Śyāmasundara, who plays His flute in Vṛndāvana. Of all forms, this form is the best of all.
</div>
<span class="link">[[Vanisource:CC Madhya 19.102|CC Madhya 19.102, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“Of all Kṛṣṇa's abodes, which do you think is the best?”</p>
<p>Raghupati Upādhyāya said, "Madhu-purī, or Mathurā-dhāma, is certainly the best."</p>
</div>
<div class="purport text"><p>Lord Kṛṣṇa has many forms, as stated in the Brahma-saṁhitā (5.33): advaitam acyutam anādim ananta-rūpam. Śrī Caitanya Mahāprabhu asked Raghupati Upādhyāya which form was the best of Lord Kṛṣṇa's millions of forms, and he immediately replied that the supreme form was the Śyāmasundara form. In that form, Kṛṣṇa stands curved in three places and holds His flute. The Śyāmasundara form is also described in the Brahma-saṁhitā (5.38):</p>
:premāñjana-cchurita-bhakti-vilocanena
:santaḥ sadaiva hṛdayeṣu vilokayanti
:yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
<p>"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee."</p>
<p>Those who are filled with ecstatic love for Kṛṣṇa always see the form of Śyāmasundara within their hearts. Raghupati Upādhyāya confirms that the Absolute Truth, the Supreme Personality of Godhead, has many incarnations—Nārāyaṇa, Nṛsiṁha, Varāha and others—but Kṛṣṇa is distinguished as the supermost. According to Śrīmad-Bhāgavatam (1.3.28), kṛṣṇas tu bhagavān svayam: "Kṛṣṇa is the original Personality of Godhead." Kṛṣṇa means Śyāmasundara, who plays His flute in Vṛndāvana. Of all forms, this form is the best of all. Kṛṣṇa lives sometimes in Mathurā and sometimes in Dvārakā, but Mathurā is considered the better place. This is also confirmed by Rūpa Gosvāmī in his Upadeśāmṛta (9): vaikuṇṭhāj janito varā madhu-purī. "Madhu-purī, or Mathurā, is far superior to the Vaikuṇṭhalokas in the spiritual world."</p>
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Among all the gopis, Srimati Radharani is supermost and very dear to Lord Krsna

2012-11-01T13:14:22Z

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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_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="CCMadhya899_0" class="quote" parent="CC_Madhya-lila" book="CC" index="1505" link="CC Madhya 8.99" link_text="CC Madhya 8.99">
<div class="heading">Just as Śrīmatī Rādhārāṇī is most dear to Śrī Kṛṣṇa, Her bathing place (Rādhā-kuṇḍa) is also dear to Him. Among all the gopīs, Śrīmatī Rādhārāṇī is supermost and very dear to Lord Kṛṣṇa.
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<span class="link">[[Vanisource:CC Madhya 8.99|CC Madhya 8.99, Translation and Purport]]: </span><div class="trans text">“"Just as Śrīmatī Rādhārāṇī is most dear to Śrī Kṛṣṇa, Her bathing place (Rādhā-kuṇḍa) is also dear to Him. Among all the gopīs, Śrīmatī Rādhārāṇī is supermost and very dear to Lord Kṛṣṇa."
</div>
<div class="purport text">This verse is from the Padma Purāṇa and is included in the Laghu-bhāgavatāmṛta (2.1.45), by Śrīla Rūpa Gosvāmī. It also appears in the Ādi-līlā, Chapter Four, verse 215, and again in the Madhya-līlā, Chapter Eighteen, verse 8.
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Brahma, as the supermost brahmana, is afraid of such a falldown, and therefore he prays to the Lord for protection. This is a warning for one and all in the spiritual advancement of life

2012-11-01T12:37:48Z

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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="SB3924_0" class="quote" parent="SB_Canto_3" book="SB" index="333" link="SB 3.9.24" link_text="SB 3.9.24">
<div class="heading">An ordinary brāhmaṇa may fall from the brahma-tejas, or the power of brahminical excellence, due to his association with many fallen, conditioned souls. Brahmā, as the supermost brāhmaṇa, is afraid of such a falldown, and therefore he prays to the Lord for protection. This is a warning for one and all in the spiritual advancement of life. Unless one is sufficiently protected by the Lord, he may fall down from his spiritual position; therefore one has to pray constantly to the Lord for protection and the blessing to carry out one's duty.
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<span class="link">[[Vanisource:SB 3.9.24|SB 3.9.24, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Lord's potencies are innumerable. As He lies down in the water of devastation, I am born as the total universal energy from the navel lake in which the lotus sprouts. I am now engaged in manifesting His diverse energies in the form of the cosmic manifestation. I therefore pray that in the course of my material activities I may not be deviated from the vibration of the Vedic hymns.</p>
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<div class="purport text"><p>Every person engaged in the transcendental loving service of the Lord in this material world is prone to so many material activities, and if one is not strong enough to protect himself against the onslaught of material affection, he may be diverted from the spiritual energy. In the material creation Brahmā has to create all kinds of living entities with bodies suitable to their material conditions. Brahmā wants to be protected by the Lord because he has to contact many, many vicious living entities. An ordinary brāhmaṇa may fall from the brahma-tejas, or the power of brahminical excellence, due to his association with many fallen, conditioned souls. Brahmā, as the supermost brāhmaṇa, is afraid of such a falldown, and therefore he prays to the Lord for protection. This is a warning for one and all in the spiritual advancement of life. Unless one is sufficiently protected by the Lord, he may fall down from his spiritual position; therefore one has to pray constantly to the Lord for protection and the blessing to carry out one's duty. Lord Caitanya also entrusted His missionary work to His devotees and assured them of His protection against the onslaught of material affection. The path of spiritual life is stated in the Vedas to be like the edge of a sharpened razor. A little inattentiveness may at once create havoc and bloodshed, but one who is a completely surrendered soul, always seeking protection from the Lord in the discharge of his entrusted duties, has no fear of falling into material contamination.</p>
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He (Krsna) has some special attractive beautiful features by which He attracts the mind of even Radharani, the supermost beautiful creation of the Lord

2012-10-14T19:30:07Z

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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="SB1162630_0" class="quote" parent="SB_Canto_1" book="SB" index="643" link="SB 1.16.26-30" link_text="SB 1.16.26-30">
<div class="heading">As far as the beauty of the Lord is concerned, He has some special features that distinguish Him from all other living beings, and over and above that He has some special attractive beautiful features by which He attracts the mind of even Rādhārāṇī, the supermost beautiful creation of the Lord. He is known, therefore, as Madana-mohana, or one who attracts the mind of even Cupid. Śrīla Jīva Gosvāmī Prabhu has scrutinizingly analyzed other transcendental qualities of the Lord and affirms that Lord Śrī Kṛṣṇa is the Absolute Supreme Personality of Godhead (Para-brahman).
</div>
<span class="link">[[Vanisource:SB 1.16.26-30|SB 1.16.26-30, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">In Him reside (1) truthfulness, (2) cleanliness, (3) intolerance of another's unhappiness, (4) the power to control anger, (5) self-satisfaction, (6) straightforwardness, (7) steadiness of mind, (8) control of the sense organs, (9) responsibility, (10) equality, (11) tolerance, (12) equanimity, (13) faithfulness, (14) knowledge, (15) absence of sense enjoyment, (16) leadership, (17) chivalry, (18) influence, (19) the power to make everything possible, (20) the discharge of proper duty, (21) complete independence, (22) dexterity, (23) fullness of all beauty, (24) serenity, (25) kindheartedness, (26) ingenuity, (27) gentility, (28) magnanimity, (29) determination, (30) perfection in all knowledge, (31) proper execution, (32) possession of all objects of enjoyment, (33) joyfulness, (34) immovability, (35) fidelity, (36) fame, (37) worship, (38) pridelessness, (39) being (as the Personality of Godhead), (40) eternity, and many other transcendental qualities which are eternally present and never to be separated from Him. That Personality of Godhead, the reservoir of all goodness and beauty, Lord Śrī Kṛṣṇa, has now closed His transcendental pastimes on the face of the earth. In His absence the age of Kali has spread its influence everywhere, so I am sorry to see this condition of existence.</p>
</div>
<div class="purport text"><p>Even if it were possible to count the atoms after smashing the earth into powder, still it would not be possible to estimate the unfathomable transcendental qualities of the Lord. It is said that Lord Anantadeva has tried to expound the transcendental qualities of the Supreme Lord with His numberless tongues, and that for numberless years together it has been impossible to estimate the qualities of the Lord. The above statement of the qualities of the Lord is just to estimate His qualities as far as a human being is able to see Him. But even if it is so, the above qualities can be divided into many subheadings. According to Śrīla Jīva Gosvāmī, the third quality, intolerance of another's unhappiness, can be subdivided into (1) protection of the surrendered souls and (2) well wishes for the devotees. In the Bhagavad-gītā the Lord states that He wants every soul to surrender unto Him only, and He assures everyone that if one does so He will give protection from the reactions of all sins. Unsurrendered souls are not devotees of the Lord, and thus there is no particular protection for everyone in general. For the devotees He has all good wishes, and for those who are actually engaged in loving transcendental service of the Lord, He gives particular attention. He gives direction to such pure devotees to help them discharge their responsibilities on the path back to Godhead. By equality (10), the Lord is equally kind to everyone, as the sun is equal in distributing its rays over everyone. Yet there are many who are unable to take advantage of the sun's rays. Similarly, the Lord says that surrendering unto Him is the guarantee for all protection from Him, but unfortunate persons are unable to accept this proposition, and therefore they suffer from all material miseries. So even though the Lord is equally well-wishing to everyone, the unfortunate living being, due to bad association only, is unable to accept His instructions in toto, and for this the Lord is never to be blamed. He is called the well-wisher for the devotees only. He appears to be partial to His devotees, but factually the matter rests on the living being to accept or reject equal treatment by the Lord.</p>
<p>The Lord never deviates from His word of honor. When He gives assurance for protection, the promise is executed in all circumstances. It is the duty of the pure devotee to be fixed in the discharge of the duty entrusted to him by the Lord or the Lord's bona fide representative, the spiritual master. The rest is carried on by the Lord without a break.</p>
<p>The responsibility of the Lord is also unique. The Lord has no responsibility because all His work is done by His different appointed energies. But still He accepts voluntary responsibilities in displaying different roles in His transcendental pastimes. As a boy, He was playing the part of a cowboy. As the son of Nanda Mahārāja, He discharged responsibility perfectly. Similarly, when He was playing the part of a kṣatriya as the son of Mahārāja Vasudeva, He displayed all the skill of a martially spirited kṣatriya. In almost all cases, the kṣatriya king has to secure a wife by fighting or kidnapping. This sort of behavior for a kṣatriya is praiseworthy in the sense that a kṣatriya must show his power of chivalry to his would-be wife so that the daughter of a kṣatriya can see the valor of her would-be husband. Even the Personality of Godhead Śrī Rāma displayed such a spirit of chivalry during His marriage. He broke the strongest bow, called Haradhanur, and achieved the hand of Sītādevī, the mother of all opulence. The kṣatriya spirit is displayed during marriage festivals, and there is nothing wrong in such fighting. Lord Śrī Kṛṣṇa discharged such responsibility fully because although He had more than sixteen thousand wives, in each and every case He fought like a chivalrous kṣatriya and thus secured a wife. To fight sixteen thousand times to secure sixteen thousand wives is certainly possible only for the Supreme Personality of Godhead. Similarly, He displayed full responsibility in every action of His different transcendental pastimes.</p>
<p>The fourteenth quality, knowledge, can be further extended into five subheadings, namely (1) intelligence, (2) gratefulness, (3) power of understanding the circumstantial environments of place, object and time, (4) perfect knowledge of everything, and (5) knowledge of the self. Only fools are ungrateful to their benefactors. The Lord, however, does not require benefit from anyone besides Himself because He is full in Himself; still He feels benefited by the unalloyed services of His devotees. The Lord feels grateful to His devotees for such unsophisticated, unconditional service and tries to reciprocate it by rendering service, although the devotee also has no such desire in his heart. The transcendental service of the Lord is itself a transcendental benefit for the devotee, and therefore the devotee has nothing to expect from the Lord. On the assertion of the Vedic aphorism sarvaṁ khalv idaṁ brahma, we can understand that the Lord, by the omnipresent rays of His effulgence, called brahma-jyotir, is all-pervading inside or outside of everything, like the omnipresent material sky, and thus He is also omniscient.</p>
<p>As far as the beauty of the Lord is concerned, He has some special features that distinguish Him from all other living beings, and over and above that He has some special attractive beautiful features by which He attracts the mind of even Rādhārāṇī, the supermost beautiful creation of the Lord. He is known, therefore, as Madana-mohana, or one who attracts the mind of even Cupid. Śrīla Jīva Gosvāmī Prabhu has scrutinizingly analyzed other transcendental qualities of the Lord and affirms that Lord Śrī Kṛṣṇa is the Absolute Supreme Personality of Godhead (Para-brahman). He is omnipotent by His inconceivable energies, and therefore He is the Yogeśvara, or the supreme master of all mystic powers. Being the Yogeśvara, His eternal form is spiritual, a combination of eternity, bliss and knowledge. The nondevotee class cannot understand the dynamic nature of His knowledge because they are satisfied to reach up to His eternal form of knowledge. All great souls aspire to be equal in knowledge with Him. This means that all other knowledge is ever insufficient, flexible and measurable, whereas the knowledge of the Lord is ever fixed and unfathomable. Śrīla Sūta Gosvāmī affirms in the Bhāgavatam that although He was observed by the citizens of Dvārakā every day, they were ever increasingly anxious to see Him again and again. The living beings can appreciate the qualities of the Lord as the ultimate goal, but they cannot attain the status quo of such equality. This material world is a product of the mahat-tattva, which is a state of the Lord's dreaming condition in His yoga-nidrā mystic slumber in the Causal Ocean, and yet the whole creation appears to be a factual presentation of His creation. This means that the Lord's dreaming conditions are also factual manifestations. He can therefore bring everything under His transcendental control, and thus whenever and wherever He does appear, He does so in His fullness.</p>
<p>The Lord, being all that is described above, maintains the affairs of the creation, and by His so doing He gives salvation even to His enemies who are killed by Him. He is attractive even to the topmost liberated soul, and thus He is worshipable even by Brahmā and Śiva, the greatest of all demigods. Even in His incarnation of puruṣa-avatāra He is the Lord of the creative energy. The creative material energy is working under His direction, as confirmed in the Bhagavad-gītā (9.10). He is the control switch of the material energy, and to control the material energy in the innumerable universes, He is the root cause of innumerable incarnations in all the universes. There are more than five hundred thousand incarnations of Manu in only one universe, besides other incarnations in different universes. In the spiritual world, however, beyond the mahat-tattva, there is no question of incarnations, but there are plenary expansions of the Lord in different Vaikuṇṭhas. The planets in the spiritual sky are at least three times the number of those within the innumerable universes in the mahat-tattva. And all the Nārāyaṇa forms of the Lord are but expansions of His Vāsudeva feature, and thus He is Vāsudeva, Nārāyaṇa and Kṛṣṇa simultaneously. He is śrī-kṛṣṇa govinda hare murāre, he nātha nārāyaṇa vāsudeva, all in one. His qualities, therefore, cannot be counted by anyone, however great one may be.</p>
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It is clear herein (SB 1.11.36) that the feminine attractive features which can conquer Cupid or even the supermost tolerant Lord Siva could not conquer the senses of the Lord

2012-10-14T19:11:41Z

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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="SB11136_0" class="quote" parent="SB_Canto_1" book="SB" index="432" link="SB 1.11.36" link_text="SB 1.11.36">
<div class="heading">It is clear herein that the feminine attractive features which can conquer Cupid or even the supermost tolerant Lord Śiva could not conquer the senses of the Lord. Cupid's business is to invoke mundane lust. The whole universe is moving being agitated by Cupid's arrow. The activities of the world are being carried on by the central attraction of male and female. A male is searching after a mate to his liking, and the female is looking after a suitable male. That is the way of material stimulus. And as soon as a male is combined with a female, the material bondage of the living being is at once tightly interlocked by sex relation, and as a result of this, both the male's and female's attraction for sweet home, motherland, bodily offspring, society and friendship and accumulation of wealth becomes the illusory field of activities, and thus a false but indefatigable attraction for the temporary material existence, which is full of miseries, is manifest. Those who are, therefore, on the path of salvation for going back home back to Godhead, are especially advised by all scriptural instruction to become free from such paraphernalia of material attraction. And that is possible only by the association of the devotees of the Lord, who are called the mahātmās.
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<span class="link">[[Vanisource:SB 1.11.36|SB 1.11.36, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Although the queens' beautiful smiles and furtive glances were all spotless and exciting, and although they could conquer Cupid himself by making him give up his bow in frustration, and although even the tolerant Śiva could fall victim to them, still, despite all their magical feats and attractions, they could not agitate the senses of the Lord.</p>
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<div class="purport text"><p>The path of salvation or the path going back to Godhead always forbids the association of women, and the complete sanātana-dharma or varṇāśrama-dharma scheme forbids or restricts association with women. How, then, can one be accepted as the Supreme Personality of Godhead who is addicted to more than sixteen thousand wives? This question may be relevantly raised by inquisitive persons really anxious to know about the transcendental nature of the Supreme Lord. And to answer such questions, the sages at Naimiṣāraṇya have discussed the transcendental character of the Lord in this and in following verses. It is clear herein that the feminine attractive features which can conquer Cupid or even the supermost tolerant Lord Śiva could not conquer the senses of the Lord. Cupid's business is to invoke mundane lust. The whole universe is moving being agitated by Cupid's arrow. The activities of the world are being carried on by the central attraction of male and female. A male is searching after a mate to his liking, and the female is looking after a suitable male. That is the way of material stimulus. And as soon as a male is combined with a female, the material bondage of the living being is at once tightly interlocked by sex relation, and as a result of this, both the male's and female's attraction for sweet home, motherland, bodily offspring, society and friendship and accumulation of wealth becomes the illusory field of activities, and thus a false but indefatigable attraction for the temporary material existence, which is full of miseries, is manifest. Those who are, therefore, on the path of salvation for going back home back to Godhead, are especially advised by all scriptural instruction to become free from such paraphernalia of material attraction. And that is possible only by the association of the devotees of the Lord, who are called the mahātmās. Cupid throws his arrow upon the living beings to make them mad after the opposite sex, whether the party is actually beautiful or not. Cupid's provocations are going on, even among beastly societies who are all ugly-looking in the estimation of the civilized nations. Thus Cupid's influence is exerted even amongst the ugliest forms, and what to speak of the most perfect beauties. Lord Śiva, who is considered to be most tolerant, was also struck by Cupid's arrow because he also became mad after the Mohinī incarnation of the Lord and acknowledged himself to be defeated. Cupid, however, was himself captivated by the grave and exciting dealings of the goddesses of fortune, and he voluntarily gave up his bow and arrow in a spirit of frustration. Such was the beauty and attraction of the queens of Lord Kṛṣṇa. Yet they could not disturb the transcendental senses of the Lord. This is because the Lord is all-perfect ātmārāma, or self-sufficient. He does not require anyone's extraneous help for His personal satisfaction. Therefore, the queens could not satisfy the Lord by their feminine attractiveness, but they satisfied Him by their sincere affection and service. Only by unalloyed transcendental loving service could they satisfy the Lord, and the Lord was pleased to treat them as wives in reciprocation. Thus being satisfied by their unalloyed service only, the Lord reciprocated the service just like a devout husband. Otherwise He had no business becoming the husband of so many wives. He is the husband of everyone, but to one who accepts Him as such, He reciprocates. This unalloyed affection for the Lord is never to be compared to mundane lust. It is purely transcendental. And the grave dealings, which the queens displayed in natural feminine ways, were also transcendental because the feelings were expressed out of transcendental ecstasy. It is already explained in the previous verse that the Lord appeared like a mundane husband, but factually His relation with His wives was transcendental, pure and unconditioned by the modes of material nature.</p>
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It is the duty of every responsible Indian to broadcast the transcendental message of Srimad-Bhagavatam throughout the world to do all the supermost good as well as to bring about the desired peace in the world

2012-10-14T18:49:49Z

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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="SB1511_0" class="quote" parent="SB_Canto_1" book="SB" index="142" link="SB 1.5.11" link_text="SB 1.5.11">
<div class="heading">Systematically there is propaganda by a section of people to stop glorification of the name and fame of the Supreme Lord. Therefore, there is a great need for disseminating the message of Śrīmad-Bhāgavatam all over the world. It is the duty of every responsible Indian to broadcast the transcendental message of Śrīmad-Bhāgavatam throughout the world to do all the supermost good as well as to bring about the desired peace in the world. Because India has failed in her duty by neglecting this responsible work, there is so much quarrel and trouble all over the world. We are confident that if the transcendental message of Śrīmad-Bhāgavatam is received only by the leading men of the world, certainly there will be a change of heart, and naturally the people in general will follow them. The mass of people in general are tools in the hands of the modern politicians and leaders of the people. If there is a change of heart of the leaders only, certainly there will be a radical change in the atmosphere of the world.
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<span class="link">[[Vanisource:SB 1.5.11|SB 1.5.11, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.</p>
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<div class="purport text"><p>It is a qualification of the great thinkers to pick up the best even from the worst. It is said that the intelligent man should pick up nectar from a stock of poison, should accept gold even from a filthy place, should accept a good and qualified wife even from an obscure family and should accept a good lesson even from a man or from a teacher who comes from the untouchables. These are some of the ethical instructions for everyone in every place without exception. But a saint is far above the level of an ordinary man. He is always absorbed in glorifying the Supreme Lord because by broadcasting the holy name and fame of the Supreme Lord, the polluted atmosphere of the world will change, and as a result of propagating the transcendental literatures like Śrīmad-Bhāgavatam, people will become sane in their transactions. While preparing this commentation on this particular stanza of Śrīmad-Bhāgavatam we have a crisis before us. Our neighboring friend China has attacked the border of India with a militaristic spirit. We have practically no business in the political field, yet we see that previously there were both China and India, and they both lived peacefully for centuries without ill feeling. The reason is that they lived those days in an atmosphere of God consciousness, and every country, over the surface of the world, was God-fearing, pure-hearted and simple, and there was no question of political diplomacy. There is no cause of quarrel between the two countries China and India over land which is not very suitable for habitation, and certainly there is no cause for fighting on this issue. But due to the age of quarrel, Kali, which we have discussed, there is always a chance of quarrel on slight provocation. This is due not to the issue in question, but to the polluted atmosphere of this age: systematically there is propaganda by a section of people to stop glorification of the name and fame of the Supreme Lord. Therefore, there is a great need for disseminating the message of Śrīmad-Bhāgavatam all over the world. It is the duty of every responsible Indian to broadcast the transcendental message of Śrīmad-Bhāgavatam throughout the world to do all the supermost good as well as to bring about the desired peace in the world. Because India has failed in her duty by neglecting this responsible work, there is so much quarrel and trouble all over the world. We are confident that if the transcendental message of Śrīmad-Bhāgavatam is received only by the leading men of the world, certainly there will be a change of heart, and naturally the people in general will follow them. The mass of people in general are tools in the hands of the modern politicians and leaders of the people. If there is a change of heart of the leaders only, certainly there will be a radical change in the atmosphere of the world. We know that our honest attempt to present this great literature conveying transcendental messages for reviving the God consciousness of the people in general and respiritualizing the world atmosphere is fraught with many difficulties. Our presenting this matter in adequate language, especially a foreign language, will certainly fail, and there will be so many literary discrepancies despite our honest attempt to present it in the proper way. But we are sure that with all our faults in this connection the seriousness of the subject matter will be taken into consideration, and the leaders of society will still accept this due to its being an honest attempt to glorify the Almighty God. When there is fire in a house, the inmates of the house go out to get help from the neighbors who may be foreigners, and yet without knowing the language the victims of the fire express themselves, and the neighbors understand the need, even though not expressed in the same language. The same spirit of cooperation is needed to broadcast this transcendental message of the Śrīmad-Bhāgavatam throughout the polluted atmosphere of the world. After all, it is a technical science of spiritual values, and thus we are concerned with the techniques and not with the language. If the techniques of this great literature are understood by the people of the world, there will be success.</p>
<p>When there are too many materialistic activities by the people in general all over the world, there is no wonder that a person or a nation attacks another person or nation on slight provocation. That is the rule of this age of Kali or quarrel. The atmosphere is already polluted with corruption of all description, and everyone knows it well. There are so many unwanted literatures full of materialistic ideas of sense gratification. In many countries there are bodies appointed by the state to detect and censor obscene literature. This means that neither the government nor the responsible leaders of the public want such literature, yet it is in the marketplace because the people want it for sense gratification. The people in general want to read (that is a natural instinct), but because their minds are polluted they want such literatures. Under the circumstances, transcendental literature like Śrīmad-Bhāgavatam will not only diminish the activities of the corrupt mind of the people in general, but also it will supply food for their hankering after reading some interesting literature. In the beginning they may not like it because one suffering from jaundice is reluctant to take sugar candy, but we should know that sugar candy is the only remedy for jaundice. Similarly, let there be systematic propaganda for popularizing reading of the Bhagavad-gītā and the Śrīmad-Bhāgavatam, which will act like sugar candy for the jaundicelike condition of sense gratification. When men have a taste for this literature, the other literatures, which are catering poison to society, will then automatically cease.</p>
<p>We are sure, therefore, that everyone in human society will welcome Śrīmad-Bhāgavatam, even though it is now presented with so many faults, for it is recommended by such an authority as Śrī Nārada, who has very kindly appeared in this chapter.</p>
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The bhakti cult, being the supermost occupation of the living being, leads him out of material sense enjoyment. That is the sign of a pure devotee. He is not a fool, nor is he engaged in the inferior energies, nor does he have material values

2012-10-07T18:45:46Z

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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="SB127_0" class="quote" parent="SB_Canto_1" book="SB" index="30" link="SB 1.2.7" link_text="SB 1.2.7">
<div class="heading">With the development of the bhakti cult, with the application of positive service to the positive form, one naturally becomes detached from inferior things, and he becomes attached to superior things. Similarly, the bhakti cult, being the supermost occupation of the living being, leads him out of material sense enjoyment. That is the sign of a pure devotee. He is not a fool, nor is he engaged in the inferior energies, nor does he have material values. This is not possible by dry reasoning. It actually happens by the grace of the Almighty. In conclusion, one who is a pure devotee has all other good qualities, namely knowledge, detachment, etc., but one who has only knowledge or detachment is not necessarily well acquainted with the principles of the bhakti cult. Bhakti is the supermost occupation of the human being.
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<span class="link">[[Vanisource:SB 1.2.7|SB 1.2.7, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world.</p>
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<div class="purport text"><p>Those who consider devotional service to the Supreme Lord Śrī Kṛṣṇa to be something like material emotional affairs may argue that in the revealed scriptures, sacrifice, charity, austerity, knowledge, mystic powers and similar other processes of transcendental realization are recommended. According to them, bhakti, or the devotional service of the Lord, is meant for those who cannot perform the high-grade activities. Generally it is said that the bhakti cult is meant for the śūdras, vaiśyas and the less intelligent woman class. But that is not the actual fact. The bhakti cult is the topmost of all transcendental activities, and therefore it is simultaneously sublime and easy. It is sublime for the pure devotees who are serious about getting in contact with the Supreme Lord, and it is easy for the neophytes who are just on the threshold of the house of bhakti. To achieve the contact of the Supreme Personality of Godhead Śrī Kṛṣṇa is a great science, and it is open for all living beings, including the śūdras, vaiśyas, women and even those lower than the lowborn śūdras, so what to speak of the high-class men like the qualified brāhmaṇas and the great self-realized kings. The other high-grade activities designated as sacrifice, charity, austerity, etc., are all corollary factors following the pure and scientific bhakti cult.</p>
<p>The principles of knowledge and detachment are two important factors on the path of transcendental realization. The whole spiritual process leads to perfect knowledge of everything material and spiritual, and the results of such perfect knowledge are that one becomes detached from material affection and becomes attached to spiritual activities. Becoming detached from material things does not mean becoming inert altogether, as men with a poor fund of knowledge think. Naiṣkarma means not undertaking activities that will produce good or bad effects. Negation does not mean negation of the positive. Negation of the nonessentials does not mean negation of the essential. Similarly, detachment from material forms does not mean nullifying the positive form. The bhakti cult is meant for realization of the positive form. When the positive form is realized, the negative forms are automatically eliminated. Therefore, with the development of the bhakti cult, with the application of positive service to the positive form, one naturally becomes detached from inferior things, and he becomes attached to superior things. Similarly, the bhakti cult, being the supermost occupation of the living being, leads him out of material sense enjoyment. That is the sign of a pure devotee. He is not a fool, nor is he engaged in the inferior energies, nor does he have material values. This is not possible by dry reasoning. It actually happens by the grace of the Almighty. In conclusion, one who is a pure devotee has all other good qualities, namely knowledge, detachment, etc., but one who has only knowledge or detachment is not necessarily well acquainted with the principles of the bhakti cult. Bhakti is the supermost occupation of the human being.</p>
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He (Krsna) is an individual as are the other living beings. But the Supreme Lord, or the supreme living being, has the greatest intelligence, and He possesses supermost inconceivable energies of all different varieties

2012-10-07T18:22:52Z

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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="SB111_0" class="quote" parent="SB_Canto_1" book="SB" index="1" link="SB 1.1.1" link_text="SB 1.1.1">
<div class="heading">In Vedic literatures, it is said that the Absolute Truth, Personality of Godhead, is the chief amongst all living personalities. All living beings, beginning from the first created being, Brahmā, down to the smallest ant, are individual living beings. And above Brahmā, there are even other living beings with individual capacities, and the Personality of Godhead is also a similar living being. And He is an individual as are the other living beings. But the Supreme Lord, or the supreme living being, has the greatest intelligence, and He possesses supermost inconceivable energies of all different varieties. If a man's brain can produce a space satellite, one can very easily imagine how brains higher than man can produce similarly wonderful things which are far superior. The reasonable person will easily accept this argument.
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<span class="link">[[Vanisource:SB 1.1.1|SB 1.1.1, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.</p>
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<div class="purport text"><p>Obeisances unto the Personality of Godhead, Vāsudeva, directly indicate Lord Śrī Kṛṣṇa, who is the divine son of Vasudeva and Devakī. This fact will be more explicitly explained later in the text of this work, when Śrī Vyāsadeva directly asserts that Śrī Kṛṣṇa is the original Personality of Godhead and all others are His direct or indirect plenary portions or portions of the portion. Śrīla Jīva Gosvāmī has even more explicitly explained the subject matter in his Kṛṣṇa-sandarbha. And Brahmā, the original living being, has explained the subject of Śrī Kṛṣṇa substantially in his treatise named Brahma-saṁhitā. In an Upaniṣad in the Sāma-veda, it is also stated that Lord Śrī Kṛṣṇa is the divine son of Devakī. Therefore, in this prayer, the first proposition holds that Lord Śrī Kṛṣṇa is the primeval Lord, and if any transcendental nomenclature is to be understood as belonging to the Absolute Personality of Godhead, it must be the name indicated by the word Kṛṣṇa, which means the all-attractive. In Bhagavad-gītā, in many places, the Lord asserts Himself to be the original Personality of Godhead, and this is confirmed by Arjuna, who also cites great sages like Nārada, Vyāsa, and many others. In the Padma Purāṇa, it is also stated that out of the innumerable names of the Lord, the name of Kṛṣṇa is the principal one. Although Vāsudeva indicates the plenary portion of the Personality of Godhead, and although all the different forms of the Lord, being identical with Vāsudeva, are thus indicated in this text, the name Vāsudeva particularly indicates Kṛṣṇa, the divine son of Vasudeva and Devakī. Śrī Kṛṣṇa is always meditated upon by the paramahaṁsas, who are the perfected ones among those in the renounced order of life.</p>
<p>Vāsudeva, or Lord Śrī Kṛṣṇa, is the cause of all causes. Everything that exists emanates from the Lord. How this is so is explained in later chapters of this work. This work is described by Mahāprabhu Śrī Caitanya as the spotless Purāṇa because it contains the transcendental narration of the Personality of Godhead Śrī Kṛṣṇa. The history of the Śrīmad-Bhāgavatam is also very glorious. It was compiled by Śrī Vyāsadeva after he had attained maturity in transcendental knowledge. He wrote this under the instructions of Śrī Nāradajī, his spiritual master. Vyāsadeva compiled all Vedic literatures, containing the four divisions of the Vedas, the Vedānta-sūtras (or the Brahma-sūtras), the Purāṇas, the Mahābhārata, and so on. But nevertheless he was not satisfied. His dissatisfaction was observed by his spiritual master, and thus Nārada advised him to write on the transcendental activities of Lord Śrī Kṛṣṇa. These transcendental activities are described specifically in the Bhāgavatam's Tenth Canto, which is considered its substance. But in order to reach the very substance one must proceed gradually by developing knowledge of the categories.</p>
<p>It is natural that a philosophical mind wants to know about the origin of the creation. At night he sees the stars in the sky, and he naturally speculates about their inhabitants. Such inquiries are natural for man because man has a developed consciousness which is higher than that of the animals. The author of Śrīmad-Bhāgavatam gives a direct answer to such inquiries. He says that the Lord Śrī Kṛṣṇa is the origin of all creations. He is not only the creator of the universe, but the destroyer as well. The manifested cosmic nature is created at a certain period by the will of the Lord. It is maintained for some time, and then it is annihilated by His will. Therefore, the supreme will is behind all cosmic activities. Of course, there are atheists of various categories who do not believe in a creator, but that is due to a poor fund of knowledge. The modern scientist, for example, has created space satellites, and by some arrangement or other, these satellites are thrown into outer space to fly for some time at the control of the scientist who is far away. Similarly, all the universes with innumerable stars and planets are controlled by the intelligence of the Personality of Godhead.</p>
<p>In Vedic literatures, it is said that the Absolute Truth, Personality of Godhead, is the chief amongst all living personalities. All living beings, beginning from the first created being, Brahmā, down to the smallest ant, are individual living beings. And above Brahmā, there are even other living beings with individual capacities, and the Personality of Godhead is also a similar living being. And He is an individual as are the other living beings. But the Supreme Lord, or the supreme living being, has the greatest intelligence, and He possesses supermost inconceivable energies of all different varieties. If a man's brain can produce a space satellite, one can very easily imagine how brains higher than man can produce similarly wonderful things which are far superior. The reasonable person will easily accept this argument, but there are stubborn atheists who would never agree. Śrīla Vyāsadeva, however, at once accepts the supreme intelligence as the parameśvara. He offers his respectful obeisances unto the supreme intelligence addressed as the para or the parameśvara or the Supreme Personality of Godhead. And that parameśvara is Śrī Kṛṣṇa, as admitted in Bhagavad-gītā and other scriptures delivered by Śrī Vyāsadeva and specifically in this Śrīmad-Bhāgavatam. In Bhagavad-gītā, the Lord says that there is no other para-tattva (summum bonum) than Himself. Therefore, Śrī Vyāsadeva at once worships the para-tattva, Śrī Kṛṣṇa, whose transcendental activities are described in the Tenth Canto.</p>
<p>Unscrupulous persons go immediately to the Tenth Canto and especially to the five chapters which describe the Lord's rāsa dance. This portion of the Śrīmad-Bhāgavatam is the most confidential part of this great literature. Unless one is thoroughly accomplished in the transcendental knowledge of the Lord, one is sure to misunderstand the Lord's worshipable transcendental pastimes called rāsa dance and His love affairs with the gopīs. This subject matter is highly spiritual, and only the liberated persons who have gradually attained to the stage of paramahaṁsa can transcendentally relish this rāsa dance. Śrīla Vyāsadeva therefore gives the reader the chance to gradually develop spiritual realization before actually relishing the essence of the pastimes of the Lord. Therefore, he purposely invokes a Gāyatrī mantra, dhīmahi. This Gāyatrī mantra is meant for spiritually advanced people. When one is successful in chanting the Gāyatrī mantra, he can enter into the transcendental position of the Lord. One must therefore acquire brahminical qualities or be perfectly situated in the quality of goodness in order to chant the Gāyatrī mantra successfully and then attain to the stage of transcendentally realizing the Lord, His name, His fame, His qualities and so on.</p>
<p>Śrīmad-Bhāgavatam is the narration of the svarūpa of the Lord manifested by His internal potency, and this potency is distinguished from the external potency which has manifested the cosmic world, which is within our experience. Śrīla Vyāsadeva makes a clear distinction between the two in this śloka. Śrī Vyāsadeva says herein that the manifested internal potency is real, whereas the external manifested energy in the form of material existence is only temporary and illusory like the mirage in the desert. In the desert mirage there is no actual water. There is only the appearance of water. Real water is somewhere else. The manifested cosmic creation appears as reality. But reality, of which this is but a shadow, is in the spiritual world. Absolute Truth is in the spiritual sky, not the material sky. In the material sky everything is relative truth. That is to say, one truth depends on something else. This cosmic creation results from interaction of the three modes of nature, and the temporary manifestations are so created as to present an illusion of reality to the bewildered mind of the conditioned soul, who appears in so many species of life, including the higher demigods, like Brahmā, Indra, Candra, and so on. In actuality, there is no reality in the manifested world. There appears to be reality, however, because of the true reality which exists in the spiritual world, where the Personality of Godhead eternally exists with His transcendental paraphernalia.</p>
<p>The chief engineer of a complicated construction does not personally take part in the construction, but he knows every nook and corner because everything is done under his direction. He knows everything about the construction, both directly and indirectly. Similarly, the Personality of Godhead, who is the supreme engineer of this cosmic creation, knows every nook and corner, although affairs are apparently being carried out by demigods. Beginning from Brahmā down to the insignificant ant, no one is independent in the matter of material creation, for the hand of the Lord is seen everywhere. All material elements as well as all spiritual sparks emanate from Him only. And whatever is created in this material world is but the interaction of two energies, the material and the spiritual, which emanate from the Absolute Truth, the Personality of Godhead, Śrī Kṛṣṇa. A chemist can manufacture water in the chemical laboratory by mixing hydrogen and oxygen. But, in reality, the living entity works in the laboratory under the direction of the Supreme Lord. And the materials with which he works are also supplied by the Lord. The Lord knows everything directly and indirectly, and He is cognizant of all minute details, and He is fully independent. He is compared to a mine of gold, and the cosmic creations in so many different forms are compared to objects made from the gold, such as gold rings, necklaces and so on. The gold ring and the gold necklace are qualitatively one with the gold in the mine, but quantitatively the gold in the mine is different. Therefore, the Absolute Truth is simultaneously one and different. Nothing is absolutely equal with the Absolute Truth, but at the same time, nothing is independent of the Absolute Truth.</p>
<p>Conditioned souls, beginning from Brahmā, who engineers the entire universe, down to the insignificant ant, are all creating, but none of them are independent of the Supreme Lord. The materialist wrongly thinks that there is no creator other than his own self. This is called māyā, or illusion. Because of his poor fund of knowledge, the materialist cannot see beyond the purview of his imperfect senses, and thus he thinks that matter automatically takes its own shape without the aid of a superior intelligence. This is refuted in this śloka by Śrīla Vyāsadeva: "Since the complete whole or the Absolute Truth is the source of everything, nothing can be independent of the body of the Absolute Truth." Whatever happens to the body quickly becomes known to the embodied. Similarly, the creation is the body of the absolute whole. Therefore, the Absolute knows everything directly and indirectly that happens in the creation.</p>
<p>In the śruti-mantra, it is also stated that the absolute whole or Brahman is the ultimate source of everything. Everything emanates from Him, and everything is maintained by Him. And at the end, everything enters into Him. That is the law of nature. In the smṛti-mantra, the same is confirmed. It is said there that the source from which everything emanates at the beginning of Brahmā's millennium and the reservoir to which everything ultimately enters, is the Absolute Truth or Brahman. Material scientists take it for granted that the ultimate source of the planetary system is the sun, but they are unable to explain the source of the sun. Herein, the ultimate source is explained. According to the Vedic literature, Brahmā is the creator of this universe. Yet he had to meditate to get inspiration for such creation. Therefore, neither Brahmā nor the sun is the ultimate creator. It is stated in this śloka that Brahmā was taught Vedic knowledge by the Personality of Godhead. One may argue that Brahmā, being the original living being, could not be inspired because there was no other being living at that time. Herein it is stated that the Supreme Lord inspired the secondary creator, Brahmā, in order that Brahmā could carry out his creative functions. So, the supreme intelligence behind all creations is the Absolute Godhead, Śrī Kṛṣṇa. In Bhagavad-gītā, Lord Śrī Kṛṣṇa states that it is He only who superintends the creative energy, prakṛti, which constitutes the totality of matter. Therefore, Śrī Vyāsadeva does not worship Brahmā, but the Supreme Lord, who guides Brahmā in his creative activities. </p>
<p>In this śloka, the particular words abhijñaḥ and svarāṭ are significant. These two words distinguish the Supreme Lord from all the other living entities. No other living entity is either abhijñaḥ or svarāṭ. That is, no one is either fully cognizant or fully independent. Even Brahmā has to meditate upon the Supreme Lord in order to create. Then what to speak of great scientists like Einstein! The brains of such a scientist are certainly not the products of any human being. Scientists cannot manufacture such a brain, and what to speak of foolish atheists who defy the authority of the Lord? Even Māyāvādī impersonalists who flatter themselves that they can become one with the Lord are neither abhijñaḥ or svarāṭ. Such impersonalists undergo severe austerities to acquire knowledge to become one with the Lord. But ultimately they become dependent on some rich disciple who supplies them with money to build monasteries and temples. Atheists like Rāvaṇa or Hiraṇyakaśipu had to undergo severe penances before they could flout the authority of the Lord. But ultimately, they were rendered helpless and could not save themselves when the Lord appeared before them as cruel death. This is also the case with the modern atheists who also dare to flout the authority of the Lord. Such atheists will be dealt with similarly, for history repeats itself. Whenever men neglect the authority of the Lord, nature and her laws are there to penalize them. This is confirmed in Bhagavad-gītā in the well-known verse yadā yadā hi dharmasya glāniḥ. "Whenever there is a decline of dharma and a rise of adharma, O Arjuna, then I incarnate Myself." ([[Vanisource:BG 4.7|BG 4.7]])</p>
<p>That the Supreme Lord is all-perfect is confirmed in all śruti-mantras. It is said in the śruti-mantras that the all-perfect Lord threw a glance over matter and thus created all living beings. The living beings are parts and parcels of the Lord, and He impregnates the vast material creation with seeds of spiritual sparks, and thus the creative energies are set in motion to enact so many wonderful creations. An atheist may argue that God is no more expert than a watchmaker, but of course God is greater because He can create machines in duplicate male and female forms. The male and female forms of different types of machineries go on producing innumerable similar machines without God's further attention. If a man could manufacture such a set of machines that could produce other machines without his attention, then he could approach the intelligence of God. But that is not possible, for each machine has to be handled individually. Therefore, no one can create as well as God. Another name for God is asamaurdhva, which means that no one is equal to or greater than Him. Paraṁ satyam, or the Supreme Truth, is He who has no equal or superior. This is confirmed in the śruti-mantras. It is said that before the creation of the material universe there existed the Lord only, who is master of everyone. That Lord instructed Brahmā in Vedic knowledge. That Lord has to be obeyed in all respects. Anyone who wants to get rid of the material entanglement must surrender unto Him. This is also confirmed in Bhagavad-gītā.</p>
<p>Unless one surrenders unto the lotus feet of the Supreme Lord, it is certain that he will be bewildered. When an intelligent man surrenders unto the lotus feet of Kṛṣṇa and knows completely that Kṛṣṇa is the cause of all causes, as confirmed in Bhagavad-gītā, then only can such an intelligent man become a mahātmā, or great soul. But such a great soul is rarely seen. Only the mahātmās can understand that the Supreme Lord is the primeval cause of all creations. He is parama or ultimate truth because all other truths are relative to Him. He is omniscient. For Him, there is no illusion.</p>
<p>Some Māyāvādī scholars argue that Śrīmad-Bhāgavatam was not compiled by Śrī Vyāsadeva. And some of them suggest that this book is a modern creation written by someone named Vopadeva. In order to refute such meaningless arguments, Śrī Śrīdhara Svāmī points out that there is reference to the Bhāgavatam in many of the oldest Purāṇas. This first śloka of the Bhāgavatam begins with the Gāyatrī mantra. There is reference to this in the Matsya Purāṇa, which is the oldest Purāṇa. In that Purāṇa it is said about the Bhāgavatam that in it there are many narrations of spiritual instructions, that it begins with the Gāyatrī mantra, and that it contains the history of Vṛtrāsura. Anyone who makes a gift of this great work on a full moon day attains to the highest perfection of life by returning to Godhead. There is reference to the Bhāgavatam in other Purāṇas also, where it is clearly stated that this work was finished in twelve cantos, which include eighteen thousand ślokas. In the Padma Purāṇa also there is reference to the Bhāgavatam in a conversation between Gautama and Mahārāja Ambarīṣa. The king was advised therein to read regularly Śrīmad-Bhāgavatam if he desired liberation from material bondage. Under the circumstances, there is no doubt about the authority of the Bhāgavatam. Within the past five hundred years, many erudite scholars and ācāryas like Jīva Gosvāmī, Sanātana Gosvāmī, Viśvanātha Cakravartī, Vallabhācārya, and many other distinguished scholars even after the time of Lord Caitanya made elaborate commentaries on the Bhāgavatam. And the serious student would do well to attempt to go through them to better relish the transcendental messages.</p>
<p>Śrīla Viśvanātha Cakravartī Ṭhākura specifically deals with the original and pure sex psychology (ādi-rasa), devoid of all mundane inebriety. The whole material creation is moving under the principle of sex life. In modern civilization, sex life is the focal point for all activities. Wherever one turns his face, he sees sex life predominant. Therefore, sex life is not unreal. Its reality is experienced in the spiritual world. The material sex life is but a perverted reflection of the original fact. The original fact is in the Absolute Truth, and thus the Absolute Truth cannot be impersonal. It is not possible to be impersonal and contain pure sex life. Consequently, the impersonalist philosophers have given indirect impetus to the abominable mundane sex life because they have overstressed the impersonality of the ultimate truth. Consequently, man without information of the actual spiritual form of sex has accepted perverted material sex life as the all in all. There is a distinction between sex life in the diseased material condition and spiritual sex life.</p>
<p>This Śrīmad-Bhāgavatam will gradually elevate the unbiased reader to the highest perfectional stage of transcendence. It will enable him to transcend the three modes of material activities: fruitive actions, speculative philosophy, and worship of functional deities as inculcated in Vedic verses.</p>
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In the Gita Lord Krsna gives only a small hint of His personal abode (Goloka Vrndavana) which is the supermost planet in the spiritual kingdom. A vivid description is given in the Brahma-samhita. BG 1972 purports

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_7_-_12" class="sub_section" sec_index="2" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 7 - 12"><h3>BG Chapters 7 - 12</h3>
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<div id="BG821_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="51" link="BG 8.21" link_text="BG 8.21">
<div class="heading">In the Bhagavad-gītā Lord Kṛṣṇa gives only a small hint of His personal abode, Goloka Vṛndāvana, which is the supermost planet in the spiritual kingdom. A vivid description is given in the Brahma-saṁhitā. Vedic literatures (Kaṭha Upaniṣad 1.3.11) state that there is nothing superior to the abode of the Supreme Godhead, and that that abode is the ultimate destination. When one attains to it, he never returns to the material world.
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<span class="link">[[Vanisource:BG 8.21|BG 8.21, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">That which the Vedāntists describe as unmanifest and infallible, that which is known as the supreme destination, that place from which, having attained it, one never returns—that is My supreme abode.</p>
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<div class="purport text"><p>The supreme abode of the Personality of Godhead, Kṛṣṇa, is described in the Brahma-saṁhitā as cintāmaṇi-dhāma, a place where all desires are fulfilled. The supreme abode of Lord Kṛṣṇa, known as Goloka Vṛndāvana, is full of palaces made of touchstone. There are also trees, called "desire trees," that supply any type of eatable upon demand, and there are cows, known as surabhi cows, which supply a limitless supply of milk. In this abode, the Lord is served by hundreds of thousands of goddesses of fortune (Lakṣmīs), and He is called Govinda, the primal Lord and the cause of all causes. The Lord is accustomed to blow His flute (veṇuṁ kvaṇantam). His transcendental form is the most attractive in all the worlds—His eyes are like lotus petals, and the color of His body is like the color of clouds. He is so attractive that His beauty excels that of thousands of Cupids. He wears saffron cloth, a garland around His neck and a peacock feather in His hair. In the Bhagavad-gītā Lord Kṛṣṇa gives only a small hint of His personal abode, Goloka Vṛndāvana, which is the supermost planet in the spiritual kingdom. A vivid description is given in the Brahma-saṁhitā. Vedic literatures (Kaṭha Upaniṣad 1.3.11) state that there is nothing superior to the abode of the Supreme Godhead, and that that abode is the ultimate destination (puruṣān na paraṁ kiñcit sā kāṣṭhā paramā gatiḥ). When one attains to it, he never returns to the material world. Kṛṣṇa's supreme abode and Kṛṣṇa Himself are nondifferent, being of the same quality. On this earth, Vṛndāvana, ninety miles southeast of Delhi, is a replica of that supreme Goloka Vṛndāvana located in the spiritual sky. When Kṛṣṇa descended on this earth, He sported on that particular tract of land known as Vṛndāvana, comprising about eighty-four square miles in the district of Mathurā, India. (Surrender-Unto-Me ) (VTE)</p>
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There is no truth superior to that Supreme Person because He is the supermost. He is smaller than the smallest, and He is greater than the greatest. BG 1972 purports

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_7_-_12" class="sub_section" sec_index="2" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 7 - 12"><h3>BG Chapters 7 - 12</h3>
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<div id="BG77_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="7" link="BG 7.7" link_text="BG 7.7">
<div class="heading">"I know that Supreme Personality of Godhead who is transcendental to all material conceptions of darkness. Only he who knows Him can transcend the bonds of birth and death. There is no way for liberation other than this knowledge of that Supreme Person.
"There is no truth superior to that Supreme Person, because He is the supermost. He is smaller than the smallest, and He is greater than the greatest. He is situated as a silent tree, and He illumines the transcendental sky, and as a tree spreads its roots, He spreads His extensive energies."
From these verses one concludes that the Supreme Absolute Truth is the Supreme Personality of Godhead, who is all-pervading by His multi-energies, both material and spiritual.
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<span class="link">[[Vanisource:BG 7.7|BG 7.7, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.</p>
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<div class="purport text"><p>There is a common controversy over whether the Supreme Absolute Truth is personal or impersonal. As far as Bhagavad-gītā is concerned, the Absolute Truth is the Personality of Godhead, Śrī Kṛṣṇa, and this is confirmed in every step. In this verse, in particular, it is stressed that the Absolute Truth is a person. That the Personality of Godhead is the Supreme Absolute Truth is also the affirmation of the Brahma-saṁhitā: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ; that is, the Supreme Absolute Truth Personality of Godhead is Lord Kṛṣṇa, who is the primeval Lord, the reservoir of all pleasure, Govinda, and the eternal form of complete bliss and knowledge. These authorities leave no doubt that the Absolute Truth is the Supreme Person, the cause of all causes. The impersonalist, however, argues on the strength of the Vedic version given in the Śvetāśvatara Upaniṣad (3.10): tato yad uttarataraṁ tad arūpam anāmayam/ ya etad vidur amṛtās te bhavanti athetare duḥkham evāpiyanti. "In the material world Brahmā, the primeval living entity within the universe, is understood to be the supreme amongst the demigods, human beings and lower animals. But beyond Brahmā there is the Transcendence, who has no material form and is free from all material contaminations. Anyone who can know Him also becomes transcendental, but those who do not know Him suffer the miseries of the material world."</p>
<p>The impersonalist puts more stress on the word arūpam. But this arūpam is not impersonal. It indicates the transcendental form of eternity, bliss and knowledge as described in the Brahma-saṁhitā quoted above. Other verses in the Śvetāśvatara Upaniṣad (3.8-9) substantiate this as follows:</p>
:vedāham etaṁ puruṣaṁ mahāntam
:āditya-varṇaṁ tamasaḥ parastāt
:tam eva viditvāti mṛtyum eti
:nānyaḥ panthā vidyate 'yanāya
:yasmāt paraṁ nāparam asti kiñcid
:yasmān nāṇīyo no jyāyo 'sti kiñcit
:vṛkṣa iva stabdho divi tiṣṭhaty ekas
:tenedaṁ pūrṇaṁ puruṣeṇa sarvam
<p>"I know that Supreme Personality of Godhead who is transcendental to all material conceptions of darkness. Only he who knows Him can transcend the bonds of birth and death. There is no way for liberation other than this knowledge of that Supreme Person.</p>
<p>"There is no truth superior to that Supreme Person, because He is the supermost. He is smaller than the smallest, and He is greater than the greatest. He is situated as a silent tree, and He illumines the transcendental sky, and as a tree spreads its roots, He spreads His extensive energies."</p>
<p>From these verses one concludes that the Supreme Absolute Truth is the Supreme Personality of Godhead, who is all-pervading by His multi-energies, both material and spiritual. (Surrender-Unto-Me ) (VTE)</p>
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One who is surrendered to the Supreme Person (Krsna) is a successful transcendentalist. To reach this goal of life through Brahman and Paramatma realization takes many, many births: Bahunam janmanam ante. BG 1972 purports

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_1_-_6" class="sub_section" sec_index="1" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 1 - 6"><h3>BG Chapters 1 - 6</h3>
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<div id="BG638_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="255" link="BG 6.38" link_text="BG 6.38">
<div class="heading">Lord Śrī Kṛṣṇa is the fullest manifestation of the Supreme Absolute Truth, and therefore one who is surrendered to the Supreme Person is a successful transcendentalist. To reach this goal of life through Brahman and Paramātmā realization takes many, many births (bahūnāṁ janmanām ante (BG 7.19)). Therefore the supermost path of transcendental realization is bhakti-yoga, or Kṛṣṇa consciousness, the direct method.
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<span class="link">[[Vanisource:BG 6.38|BG 6.38, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O mighty-armed Kṛṣṇa, does not such a man, who is bewildered from the path of transcendence, fall away from both spiritual and material success and perish like a riven cloud, with no position in any sphere?</p>
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<div class="purport text"><p>There are two ways to progress. Those who are materialists have no interest in transcendence; therefore they are more interested in material advancement by economic development, or in promotion to the higher planets by appropriate work. When one takes to the path of transcendence, one has to cease all material activities and sacrifice all forms of so-called material happiness. If the aspiring transcendentalist fails, then he apparently loses both ways; in other words, he can enjoy neither material happiness nor spiritual success. He has no position; he is like a riven cloud. A cloud in the sky sometimes deviates from a small cloud and joins a big one. But if it cannot join a big one, then it is blown away by the wind and becomes a nonentity in the vast sky. The brahmaṇaḥ pathi is the path of transcendental realization through knowing oneself to be spiritual in essence, part and parcel of the Supreme Lord, who is manifested as Brahman, Paramātmā and Bhagavān. Lord Śrī Kṛṣṇa is the fullest manifestation of the Supreme Absolute Truth, and therefore one who is surrendered to the Supreme Person is a successful transcendentalist. To reach this goal of life through Brahman and Paramātmā realization takes many, many births (bahūnāṁ janmanām ante ([[Vanisource:BG 7.19|BG 7.19]])). Therefore the supermost path of transcendental realization is bhakti-yoga, or Kṛṣṇa consciousness, the direct method. (Surrender-Unto-Me )</p>
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One who thinks of the Supreme Lord always is the greatest yogi, the supermost jnani, and the greatest devotee at the same time. BG 1972 Introduction

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Preface_and_Introduction" class="sub_section" sec_index="0" parent="Bhagavad-gita_As_It_Is" text="BG Preface and Introduction"><h3>BG Preface and Introduction</h3>
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<div id="BGIntroduction_0" class="quote" parent="BG_Preface_and_Introduction" book="BG" index="3" link="BG Introduction" link_text="BG Introduction">
<div class="heading">"Arjuna said: O Madhusūdana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady." (BG 6.33)
But the Lord says: "Of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me is the most intimately united with Me in yoga and is the highest of all. That is My opinion." (BG 6.47)
So one who thinks of the Supreme Lord always is the greatest yogī, the supermost jñānī, and the greatest devotee at the same time. The Lord further tells Arjuna that as a kṣatriya he cannot give up his fighting, but if Arjuna fights remembering Kṛṣṇa, then he will be able to remember Kṛṣṇa at the time of death. But one must be completely surrendered in the transcendental loving service of the Lord.
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<span class="link">[[Vanisource:BG Introduction|BG Introduction]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"Therefore, Arjuna, you should always think of Me in the form of Kṛṣṇa and at the same time continue your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt." ([[Vanisource:BG 8.7|BG 8.7]])</p>
<p>He does not advise Arjuna simply to remember Him and give up his occupation. No, the Lord never suggests anything impractical. In this material world, in order to maintain the body one has to work. Human society is divided, according to work, into four divisions of social order—brāhmaṇa, kṣatriya, vaiśya and śūdra. The brāhmaṇa class or intelligent class is working in one way, the kṣatriya or administrative class is working in another way, and the mercantile class and the laborers are all tending to their specific duties. In the human society, whether one is a laborer, merchant, administrator or farmer, or even if one belongs to the highest class and is a literary man, a scientist or a theologian, he has to work in order to maintain his existence. The Lord therefore tells Arjuna that he need not give up his occupation, but while he is engaged in his occupation he should remember Kṛṣṇa (mām anusmara ([[Vanisource:BG 8.7|BG 8.7]])). If he doesn't practice remembering Kṛṣṇa while he is struggling for existence, then it will not be possible for him to remember Kṛṣṇa at the time of death. Lord Caitanya also advises this. He says, kīrtanīyaḥ sadā hariḥ: ([[Vanisource:CC Adi 17.31|CC Adi 17.31]]) one should practice chanting the names of the Lord always. The names of the Lord and the Lord are nondifferent. So Lord Kṛṣṇa's instruction to Arjuna to "remember Me" and Lord Caitanya's injunction to "always chant the names of Lord Kṛṣṇa" are the same instruction. There is no difference, because Kṛṣṇa and Kṛṣṇa's name are nondifferent. In the absolute status there is no difference between reference and referent. Therefore we have to practice remembering the Lord always, twenty-four hours a day, by chanting His names and molding our life's activities in such a way that we can remember Him always.</p>
<p>How is this possible? The ācāryas give the following example. If a married woman is attached to another man, or if a man has an attachment for a woman other than his wife, then the attachment is to be considered very strong. One with such an attachment is always thinking of the loved one. The wife who is thinking of her lover is always thinking of meeting him, even while she is carrying out her household chores. In fact, she carries out her household work even more carefully so her husband will not suspect her attachment. Similarly, we should always remember the supreme lover, Śrī Kṛṣṇa, and at the same time perform our material duties very nicely. A strong sense of love is required here. If we have a strong sense of love for the Supreme Lord, then we can discharge our duty and at the same time remember Him. But we have to develop that sense of love. Arjuna, for instance, was always thinking of Kṛṣṇa; he was the constant companion of Kṛṣṇa, and at the same time he was a warrior. Kṛṣṇa did not advise him to give up fighting and go to the forest to meditate. When Lord Kṛṣṇa delineates the yoga system to Arjuna, Arjuna says that the practice of this system is not possible for him.</p>
:arjuna uvāca
:yo 'yaṁ yogas tvayā proktaḥ
:sāmyena madhusūdana
:etasyāhaṁ na paśyāmi
:cañcalatvāt sthitiṁ sthirām
<p>"Arjuna said: O Madhusūdana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady." ([[Vanisource:BG 6.33|BG 6.33]])</p>
<p>But the Lord says:</p>
:yoginām api sarveṣāṁ
:mad-gatenāntarātmanā
:śraddhāvān bhajate yo māṁ
:sa me yuktatamo mataḥ
<p>"Of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me is the most intimately united with Me in yoga and is the highest of all. That is My opinion." ([[Vanisource:BG 6.47|BG 6.47]]) So one who thinks of the Supreme Lord always is the greatest yogī, the supermost jñānī, and the greatest devotee at the same time. The Lord further tells Arjuna that as a kṣatriya he cannot give up his fighting, but if Arjuna fights remembering Kṛṣṇa, then he will be able to remember Kṛṣṇa at the time of death. But one must be completely surrendered in the transcendental loving service of the Lord.</p>
<p>We work not with our body, actually, but with our mind and intelligence. So if the intelligence and the mind are always engaged in the thought of the Supreme Lord, then naturally the senses are also engaged in His service. Superficially, at least, the activities of the senses remain the same, but the consciousness is changed. The Bhagavad-gītā teaches one how to absorb the mind and intelligence in the thought of the Lord. Such absorption will enable one to transfer himself to the kingdom of the Lord. If the mind is engaged in Kṛṣṇa's service, then the senses are automatically engaged in His service. This is the art, and this is also the secret of Bhagavad-gītā: total absorption in the thought of Śrī Kṛṣṇa.</p>
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People take advantage of the popularity of Bhagavad-gita, and they try to impress under the shelter of Bhagavad-gita their own philosophy or own idea. That is useless. You try to understand Bhagavad-gita as it is

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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="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
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<div id="LecturetoInternationalStudentSocietyBostonDecember281969_0" class="quote" parent="General_Lectures" book="Lec" index="67" link="Lecture to International Student Society -- Boston, December 28, 1969" link_text="Lecture to International Student Society -- Boston, December 28, 1969">
<div class="heading">Bhagavad-gītā was spoken in the Battle of Kurukṣetra. From historical point of view, it is five thousand years old. So this Bhagavad-gītā teaching is coming from, at least, from five thousand, since five thousand years. So it is older than any other scripture in the world. So you try to understand as it is, without any unnecessary commentary. There is no use of commentary. The words are sufficient to give you enlightenment, but unfortunately, people take advantage of the popularity of Bhagavad-gītā, and they try to impress under the shelter of Bhagavad-gītā their own philosophy or own idea. That is useless. You try to understand Bhagavad-gītā as it is; then you will get this entitlement, enlightenment, that Kṛṣṇa is the center of all activities. And if you become Kṛṣṇa conscious, then everything will be perfect, all problems will be solved.
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<span class="link">[[Vanisource:Lecture to International Student Society -- Boston, December 28, 1969|Lecture to International Student Society -- Boston, December 28, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So there is so many list of understanding that God consciousness, Kṛṣṇa consciousness. So when one is fully cognizant of the energies of the Lord, how they are acting... And we have to practice. We take lesson from Bhagavad-gītā and we practice. You will be able to understand. Then after bahūnāṁ janmanām ante ([[Vanisource:BG 7.19|BG 7.19]]), when you become mature, vāsudevaḥ sarvam iti, "Oh, Vāsudeva is everything," then you surrender. Sa mahātmā sudurlabhaḥ. That person, who has widened his soul in that way, he is very rare to be seen. And what are the functions of such mahātmā? Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ ([[Vanisource:BG 9.13|BG 9.13]]). Mahātmā, one who is so broadminded, he is not crooked to be under the spell of this material energy. He is under the protection of the spiritual energy, daivī prakṛti. Prakṛti means nature. This nature is called the material energy. And there is another, spiritual energy. These things are all explained in the Bhagavad-gītā. Apareyam. These are aparā. Aparā means inferior energies, material energy. Itas tu viddhi me prakṛtiṁ parā. Beyond this inferior energy, there is another, spiritual energy. There are so many verses you'll find in the Bhagavad-gītā.</p>
<p>So our propagation is to present Bhagavad-gītā as it is, without any nonsensical commentation. There is no need of nonsensical commentation. Bhagavad-gītā is as clear as the sunlight. As you do not require to see the sun with another lamp, similarly, you do not (chuckling) require to study Bhagavad-gītā with another commentation of a common man who has no knowledge. Bhagavad-gītā as it is, you should study. Then you will get all this knowledge. Bahūnāṁ janmanām ante: ([[Vanisource:BG 7.19|BG 7.19]]) you become wise and you can understand Kṛṣṇa. Then you surrender. Then you become mahātmā. And what is the function of mahātmā? Mahātmā is under the protection of spiritual energy. And what is the symptom of that protection of spiritual energy? That is also stated,</p>
:mahātmānas tu māṁ pārtha
:daivīṁ prakṛtim āśritāḥ
:bhajanty ananya-manaso...
:([[Vanisource:BG 9.13|BG 9.13]])
<p>He is always engaged in devotional service of Kṛṣṇa. That is the only symptom. That is mahātmā.</p>
:mahātmānas tu māṁ pārtha
:daivīṁ prakṛtim āśritāḥ
:bhajanty ananya-manaso
:jñātvā bhūtādim avyayam
:([[Vanisource:BG 9.13|BG 9.13]])
<p>Does he follow this devotional service blindly? No. Jñātvā. Jñātvā means "knowing perfectly that I am the source of everything." Ahaṁ sarvasya prabhavaḥ: ([[Vanisource:BG 10.8|BG 10.8]]) "I am the source of everything." So these things are there in the Bhagavad-gītā As It Is. It is not possible to explain all the verses. But our request is that this Kṛṣṇa consciousness movement is to spread the knowledge depicted in the Bhagavad-gītā as it is, without any nonsensical commentation. Then the human society will profit by it. They are actually not in sound condition of living atmosphere, but if they understand Bhagavad-gītā and if they actually expand their broader outlook, then these questions of social, national, international, all will be automatically solved. There will be no difficulty. And without finding out the center, if we manufacture our own ways... Not to speak of any individual persons, the different nations of the whole world, they are trying to be united. And in your country there is United Nations organization. Unfortunately, instead of becoming one, the flags are increasing. Daily you pass, you'll see another flag is there. Just like in our India, there was one Hindustan. Now (chuckling) there has become another, Pakistan. And sometimes there will be Sikhistan and there will be some-stan. So instead of becoming united, we are being disunited because we are missing the center.</p>
<p>So my request is that you are all international students, you try to find out the center of any international movement. That international movement does not mean that "My brother is international and I am international. All others, they are nothing." Not like that. Actually, you try to feel internationally. That international feeling will be possible when you find out the center, Kṛṣṇa, as it is in the Bhagavad-gītā. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate ([[Vanisource:BG 7.19|BG 7.19]]). When you actually understand Kṛṣṇa, the Kṛṣṇa philosophy, that will be perfect. And Kṛṣṇa says, in the Thirteenth Chapter, you'll find,</p>
:sarva-yoniṣu kaunteya
:sambhavanti mūrtayaḥ yāḥ
:tāsāṁ mahad yoni brahma
:ahaṁ bīja-pradaḥ (pitā)
:([[Vanisource:BG 14.4|BG 14.4]])
<p>He is claiming that "I am the father of all forms of life." Sarva-yoniṣu, "all species of life." "The material nature is the mother, and I am the seed-giving father." Just like without father and mother nobody can appear, similarly, in this material world, whoever has come, every one of us, beginning from Brahmā down to the ant, everyone, the mother is the material nature. The mother supplies this body. So our, this body is material; therefore it is the gift of the material mother, material nature. But I, the spirit soul, that I am part and parcel of the Supreme Lord Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ ([[Vanisource:BG 15.7|BG 15.7]]). "All these living entities, they are My part and parcel." So if you try to wide your feelings of internationality, please try to understand Bhagavad-gītā. You'll be getting enlightenment, you'll understand what is international feeling. Sarva-yoniṣu. Sarva-yoniṣu means then you will feel international even for the cats and dogs and animals and reptiles. In the Śrīmad-Bhāgavatam... These people are manufacturing communism, but in the Śrīmad-Bhāgavatam, Seventh Canto, we'll find a statement given by Nārada Muni that if in your house there is a snake even, you should give him something to eat. Just see how the feeling. Even there is a snake, what to speak of other animals.</p>
<p>So these feelings will be enlightened. We cannot be enlightened unless we come to the real point of God, or Kṛṣṇa. So we are preaching this Kṛṣṇa consciousness or God consciousness. It is not a new movement, because as I told you that this is based on the principles of Bhagavad-gītā, and Bhagavad-gītā is not new. At least from historical point of view, it is five thousand years old. And beyond history, pre—history, as it is stated in the Bhagavad-gītā in the Fourth Chapter, it is said, Kṛṣṇa said,</p>
:imaṁ vivasvate yogaṁ
:proktavān aham avyayam
:vivasvān manave prāhur
:manur ikṣvākave 'bravīt
:([[Vanisource:BG 4.1|BG 4.1]])
<p>That means "I first of all spoke to the sun-god." Now if you take that duration, it will be some millions of years before it was spoken. These things are stated in the Bhagavad-gītā. So apart from that statement, from historical point of view, since the days of Mahābhārata, yes, Battle of Kurukṣetra... Bhagavad-gītā was spoken in the Battle of Kurukṣetra. From historical point of view, it is five thousand years old. So this Bhagavad-gītā teaching is coming from, at least, from five thousand, since five thousand years. So it is older than any other scripture in the world. So you try to understand as it is, without any unnecessary commentary. You do not... There is no use of commentary. The words are sufficient to give you enlightenment, but unfortunately, people take advantage of the popularity of Bhagavad-gītā, and they try to impress under the shelter of Bhagavad-gītā their own philosophy or own idea. That is useless. You try to understand Bhagavad-gītā as it is; then you will get this entitlement, enlightenment, that Kṛṣṇa is the center of all activities. And if you become Kṛṣṇa conscious, then everything will be perfect, all problems will be solved. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]). These things are there, and actually, they are happening. Our students are feeling, they are actually doing that. So we shall request you to read this Bhagavad-gītā As It Is, so your feelings of international spirit will be perfect and you'll be happy, and wherever you preach this cult, they will be also happy. And that will be very nice thing.</p>
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I want to impress upon you that this chanting of Hare Krsna is so nice that if you give in an experimental way... You can see. You chant for at least one week and you see how much you have changed

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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="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
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<div id="LecturetoCollegeStudentsSeattleOctober201968IntroductionbyTamalaKrsna_0" class="quote" parent="General_Lectures" book="Lec" index="26" link="Lecture to College Students -- Seattle, October 20, 1968, Introduction by Tamala Krsna" link_text="Lecture to College Students -- Seattle, October 20, 1968, Introduction by Tamala Krsna">
<div class="heading">I want to impress upon you that this chanting of Hare Kṛṣṇa is so nice that if you give in an experimental way... You can see. You chant for at least one week and you see how much you have changed. So these boys, they are chanting in the street. We have got many branches in your country, one in London, one in Germany, and everyone is taking part. It is increasing. So we don't charge anything, neither you have got any loss. If there is any profit, you can try it, but there is no loss. That is guaranteed. Chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
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<span class="link">[[Vanisource:Lecture to College Students -- Seattle, October 20, 1968, Introduction by Tamala Krsna|Lecture to College Students -- Seattle, October 20, 1968, Introduction by Tamala Krsna]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Our Kṛṣṇa consciousness movement is that: it is the postgraduate movement of all kinds of religion. We are inviting either Christian or Muslim or Hindus or this or that—we do not mind—"Please come with us and try to love God." This is Kṛṣṇa consciousness movement. And the method is very simple. Method is very simple. You chant this holy name: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. All these, my students, all of them are Americans, and they come from Christian or Jewish group. None of them came from Hindu or India. But what is the process I have given to them? The process is chant Hare Kṛṣṇa. It is very simple method. By chanting this mantra... Mantra. Mantra means... The Sanskrit word mantra, man means mind, and tra means deliverance. Mantra means that which delivers you from the mental concoction or hovering on the mental plane. Every one of us is hovering on the mental plane. By mind we are creating so many things: "I shall be happy in this way. I shall be happy in this way. I shall be happy in that way." But mantra means when you are delivered from that concoction, speculative way of your mind, and you come to the transcendental platform. That is the effect of mantra. So this mantra, this Hare Kṛṣṇa mantra, is called the mahā-mantra. Mahā-mantra means the greatest of all mantras. And this is the only suitable mantra for this age. This age is called Kali-yuga. Kali-yuga means the age of disagreement. Nobody agrees. Even husband, wife does not agree, what to speak of others. The father, son does not agree. Nobody agrees with anyone. This is the age like that. So in this age of disagreement you cannot say that this type of religion is nice, that type of religion is nice. That is finished now. You have to take this mantra: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. And you'll find it that very soon you are coming to the light.</p>
<p>So I do not wish to take much of your time, but simply I want to impress upon you that this chanting of Hare Kṛṣṇa is so nice that if you give in an experimental way... You can see. You chant for at least one week and you see how much you have changed. So these boys, they are chanting in the street. We have got many branches in your country, one in London, one in Germany, and everyone is taking part. It is increasing. So we don't charge anything, neither you have got any loss. If there is any profit, you can try it, but there is no loss. That is guaranteed. Chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.</p>
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Lord Caitanya wants to impress upon us that "Don't be misguided for worshiping different demigods. The ultimate issue - the Visnu is worshipable."

2012-09-12T17:21:04Z

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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="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCMadhyalila20144146NewYorkDecember11966_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="79" link="Lecture on CC Madhya-lila 20.144-146 -- New York, December 1, 1966" link_text="Lecture on CC Madhya-lila 20.144-146 -- New York, December 1, 1966">
<div class="heading">If somebody, some of you, somebody comes, outsider, and asks from this institution, our Society, that "Please give me this," so you can deliver it, but you will take permission from me. That is a common custom. Similarly, the demigods also, they cannot offer their reward without sanction of Viṣṇu. Therefore Viṣṇu is present there. He... In the midst of worshiping other demigods, Viṣṇu is presented, and that is the system of Vedic process. So therefore Viṣṇu is Supreme. Why Viṣṇu's sanction is required? Therefore it is understood, although in different Purāṇas different types of worship for different types of demigods are recommended, but the ultimate sanction is of Viṣṇu. Therefore Viṣṇu becomes supreme.
So from this verse, Lord Caitanya wants to impress upon us that "Don't be misguided for worshiping different demigods. The ultimate issue—the Viṣṇu is worshipable."
</div>
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.144-146 -- New York, December 1, 1966|Lecture on CC Madhya-lila 20.144-146 -- New York, December 1, 1966]]: </span><div class="text">So in the Purāṇas there are worship of different demigods. Just like in the tamasika Purāṇa there is description of the worship of goddess Kālī. You have seen perhaps the picture of goddess Kālī, a black female standing with sword and cutting the heads of so many people like that, that picture, goddess Kālī. And animal sacrifice is offered before goddess Kālī. So such kind of worship is mentioned in the tamasika Purāṇa. The purpose of such worship and demigods, several times I have explained to you. So Padma Purāṇa is a sattvika Purāṇa, for men who are in the modes of goodness. So here it said that although in the different Purāṇas there are recommendations for worshiping different kinds of demigods, but at the conclusion it is found that Viṣṇu, the Supreme Lord, He is all in all, all in all. Just like... You have not seen in India. Even there is worship of any other demigod, just like Durgā-pūjā, so even in that paraphernalia of gorgeous worshiping arrangement, when the worship will begin, the first worship is offered to Viṣṇu, Yajñeśvara, because, as it is stated in the Bhagavad-gītā, kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ: ([[Vanisource:BG 7.20|BG 7.20]]) "Those who are mad after material sense gratification, they go and worship other demigods to have some immediate reward." And they get it. But how they get it? That is also stated in the Bhagavad-gītā, mayaiva vihitān hi tān: "They cannot have that reward without My sanction." Because the demigods, they are also subordinate servants of the Supreme Personality of Godhead; therefore the demigods, although they can give you the reward which you want, but with the permission of the Supreme Lord... Because they are not fools. If somebody, some of you, somebody comes, outsider, and asks from this institution, our Society, that "Please give me this," so you can deliver it, but you will take permission from me. That is a common custom. Similarly, the demigods also, they cannot offer their reward without sanction of Viṣṇu. Mayaiva vihitān hi tān. Antavat tu phalaṁ teṣām ([[Vanisource:BG 7.23|BG 7.23]]). Therefore Viṣṇu is present there. He... In the midst of worshiping other demigods, Viṣṇu is presented, and that is the system of Vedic process. So therefore Viṣṇu is Supreme. Why Viṣṇu's sanction is required? Therefore it is understood, although in different Purāṇas different types of worship for different types of demigods are recommended, but the ultimate sanction is of Viṣṇu. Therefore Viṣṇu becomes supreme.
So from this verse, Lord Caitanya wants to impress upon us that "Don't be misguided for worshiping different demigods. The ultimate issue—the Viṣṇu is worshipable." Ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param. Even in the Śiva Purāṇa it is stated that Pārvatī, the wife of Lord Śiva, she was asking Lord Śiva that "Sir, worship... Which worship is the best?" There are different kinds of worship mentioned in the Vedic literatures. So Lord Śiva replied, ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param: "There are different kinds of worship, but the best and the supreme worship is worship of Viṣṇu." Then again he gives more stress, ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param, tasmāt parataraṁ devī tadīyānām ārādhanam: "And more than Viṣṇu worship is to worship devotee of Viṣṇu." Tasmāt parataraṁ. Viṣṇu ārādhanam is the best. And better than the best worship is to worship the devotees of Viṣṇu, Vaiṣṇavas. This is recommended in the Śiva Purāṇa.
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Krsna came to impress "This is not your place. You are creating so many plans to live here very peacefully, but that is not possible. Therefore you give up all this nonsense plan, just come to Me, surrender to Me, and I shall give you protection"

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Try to impress the whole Western world about krsna-samprasnah. Then they'll be happy. That is our mission

2012-09-01T19:15:40Z

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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="LectureonSB125VrndavanaOctober161972_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="29" link="Lecture on SB 1.2.5 -- Vrndavana, October 16, 1972" link_text="Lecture on SB 1.2.5 -- Vrndavana, October 16, 1972">
<div class="heading">There is no scarcity of money and woman in Europe and America. You can earn any, as much as you like, and you can enjoy. But still, why they are coming out confused? They want something. That I have several times repeated, that your only qualification is, you are advancing in Kṛṣṇa consciousness because you have no other material desires. Nobody can allure you by material inducements: "Oh, here is money. Please come. Here is woman. Please come." That you have seen. You want something... So that's a very good qualification. Not only you who have come to me as my disciples—I am speaking of the whole Europeans and Americans. So try to impress the whole Western world about kṛṣṇa-sampraśnaḥ. Then they'll be happy. That is our mission.
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<span class="link">[[Vanisource:Lecture on SB 1.2.5 -- Vrndavana, October 16, 1972|Lecture on SB 1.2.5 -- Vrndavana, October 16, 1972]]: </span><div class="text">If simply people become inquisitive, what is Kṛṣṇa, and you simply try to answer them—we have got so many books now—then the whole world will be peaceful. Yena ātmā suprasīdati. Everyone is hankering after, "Where is peace? Where is peace?" You know, you European and American boys. You have come to Kṛṣṇa consciousness because on account of your hankering, "Where is peace?" Is it not?
Devotee: Yes.
Prabhupāda: What is that? So you were, you were not after money; because money and woman, you have seen, enough. There is no scarcity of money and woman in Europe and America. You can earn any, as much as you like, and you can enjoy. But still, why they are coming out confused? They want something. That I have several times repeated, that your only qualification is, you are advancing in Kṛṣṇa consciousness because you are..., you have no other material desires. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). Nobody can allure you by material inducements: "Oh, here is money. Please come. Here is woman. Please come." That you have seen. You want something... Paraṁ dṛṣṭvā nivartate ([[Vanisource:BG 2.59|BG 2.59]]). So that's a very good qualification. Not only you who have come to me as my disciples—I am speaking of the whole Europeans and Americans.
So try to impress the whole Western world about kṛṣṇa-sampraśnaḥ. Then they'll be happy. That is our mission.
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I am not this body... As Krsna wanted to impress upon Arjuna in the beginning of His teaching of Bhagavad-gita: "First of all try to understand what you are."

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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="LectureonBG71GainesvilleJuly291971UniversityofFlorida_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="231" link="Lecture on BG 7.1 -- Gainesville, July 29, 1971 University of Florida" link_text="Lecture on BG 7.1 -- Gainesville, July 29, 1971 University of Florida">
<div class="heading">"I am not this body...," As Kṛṣṇa wanted to impress upon Arjuna in the beginning of His teaching of Bhagavad-gītā: "First of all try to understand what you are. Why you are lamenting in the bodily concept of life? You have to fight. Certainly you have to fight with your brothers and brother-in-laws and nephews, other side. And you are lamenting. But first of all understand whether you are body or not." That is the beginning of Bhagavad-gītā. He tried to make him understood that you are not body. So these instructions were not for Arjuna. For everyone. We have to first of all learn that "I am not this body. I am spirit soul."
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<span class="link">[[Vanisource:Lecture on BG 7.1 -- Gainesville, July 29, 1971 University of Florida|Lecture on BG 7.1 -- Gainesville, July 29, 1971 University of Florida]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If we accept that "I am this body," then we are no better than the cats and dogs, because their concept of life is like that.</p>
<p>When we understand that "I am not this body...," As Kṛṣṇa wanted to impress upon Arjuna in the beginning of His teaching of Bhagavad-gītā: "First of all try to understand what you are. Why you are lamenting in the bodily concept of life? You have to fight. Certainly you have to fight with your brothers and brother-in-laws and nephews, other side. And you are lamenting. But first of all understand whether you are body or not." That is the beginning of Bhagavad-gītā. He tried to make him understood that you are not body. So these instructions were not for Arjuna. For everyone. We have to first of all learn that "I am not this body. I am spirit soul." Ahaṁ brahmāsmi. That is Vedic instruction. And as soon as you come to this point, if you are firmly convinced that you are not this body, that is called brahma-bhūta ([[Vanisource:SB 4.30.20|SB 4.30.20]]) stage, Brahman realization stage. That is knowledge, real knowledge. Knowledge, advancement of knowledge for eating, sleeping, mating, that is animal knowledge. The animals also, the dog also knows how to eat, how to sleep, how to mate and how to defend. So if our education is only on these points... The dog is eating according to his nature, but we are also eating in a nice plate, nicely cooked food in a nice table, but the principle is eating. That is not advancement, that "I am eating in a better plate in a better place than the dog; therefore I am advanced." But you are eating, that's all. Similarly sleeping. You may sleep in a very nice apartment, six story building or 102nd story building; a dog is lying on the street. But when he sleeps and when you sleep, there is no difference. You cannot know whether you are sleeping in a skyscraper building or on the ground, because you are dreaming something else which has taken you from your bed. You have forgotten that "My body is lying there on the bed, and now I am flying in the air," dreaming. So this sleeping method, if you improve, that is not advancement of civilization. Similarly mating. The dog has no social custom. Whenever there is another she-dog, he mates on the street, and you may do very silent in a secret place, but the mating is there. But people are learning how to mate like dog. So in this way defending. A dog has also his defending measures. He has got teeth and nails. He can defend himself. And you might have atom bombs. But the measure is defending. That's all.</p>
<p>Therefore śāstra says that human life is not meant only for these four principles of life, bodily demands. There is another thing. That another thing is brahma-jijñāsā. Athāto brahma jijñāsā. A human being should be inquisitive to learn what is Absolute Truth.</p>
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We want to impress upon the reader the urgent need for introducing religious studies into the universities

2012-08-26T17:44:13Z

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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="Renunciation_Through_Wisdom" class="sub_section" sec_index="5" parent="Other_Books_by_Srila_Prabhupada" text="Renunciation Through Wisdom"><h3>Renunciation Through Wisdom</h3>
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<div id="RTW23_0" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="15" link="RTW 2.3" link_text="Renunciation Through Wisdom 2.3">
<div class="heading">We want to impress upon the reader the urgent need for introducing religious studies into the universities. Because in the past strong objections were raised against including religious classes in the schools, they have been excluded, and now severe reactions are being seen in today's youth. I think that excluding spiritual studies from education thwarts all chances for the human mind to awaken and blossom. Because of a lack of spiritual education, today's youth are undisciplined. Students who do not pray or meditate in the early morning, and again in the evening, gradually become agnostics, and their minds float about aimlessly without purpose. They reject religious ideas and ethics and instead embrace logic and argument as supreme. Often they fall into the vicious grip of some unscrupulous politician. The exclusion of religious courses from the universities is the main reason one does not see nowadays a pure and sublime relationship between student and teacher.
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<span class="link">[[Vanisource:RTW 2.3|Renunciation Through Wisdom 2.3]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We were pleased to hear Dr. Ane's address at the Calcutta University convocation on January 12, 1957. Dr. Ane is presently the honorable governor of the state of Bihar. An excerpt from his speech follows:</p>
<p>Our youth are being brought up in a tradition of veiled contempt for religion and everything religious. Spiritualists and religious devotees are the laughing-stock of the educated youth, and as the general masses are religious-minded and have great respect and reverence for such devotees and spiritualists, they feel generally disgusted with the attitude of the educated class and have no regard for them. The educated class has also no affection for the masses, whose way of life is mostly molded by religious ideas. The result is that the educated classes have not been able to produce a sufficient number of servants to work with a real missionary spirit for the amelioration of the suffering of the masses.</p>
<p>Dr. Ane goes on to say that the existing academic courses in schools and colleges exclude classes on religion.</p>
<p>We have included this portion of Dr. Ane's speech, taken from a local newspaper, because we want to impress upon the reader the urgent need for introducing religious studies into the universities. Because in the past strong objections were raised against including religious classes in the schools, they have been excluded, and now severe reactions are being seen in today's youth. I think that excluding spiritual studies from education thwarts all chances for the human mind to awaken and blossom. Because of a lack of spiritual education, today's youth are undisciplined. Students who do not pray or meditate in the early morning, and again in the evening, gradually become agnostics, and their minds float about aimlessly without purpose. They reject religious ideas and ethics and instead embrace logic and argument as supreme. Often they fall into the vicious grip of some unscrupulous politician. The exclusion of religious courses from the universities is the main reason one does not see nowadays a pure and sublime relationship between student and teacher. Many educators feel the need for religious education today.</p>
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A professional speaker cannot impress transcendental ecstasy within the hearts of the listeners. However, when a realized soul who is engaged in the service of the Lord is speaking, he has the potency to inject spiritual life within the audience

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Nectar_of_Devotion" class="sub_section" sec_index="1" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Devotion"><h3>Nectar of Devotion</h3>
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<div class="heading">When a pure devotee speaks, his words act upon the hearts of the audience. What is the secret of hearing and chanting? A professional speaker cannot impress transcendental ecstasy within the hearts of the listeners. However, when a realized soul who is engaged in the service of the Lord is speaking, he has the potency to inject spiritual life within the audience. One should, therefore, seek the association of such pure, unalloyed devotees, and by such association and service a neophyte devotee will certainly develop attachment, love and devotion for the Supreme Personality of Godhead.
</div>
<span class="link">[[Vanisource:NOD 17|Nectar of Devotion 17]]: </span><div class="text">It is essential, therefore, that one constantly associate with pure devotees who are engaged morning and evening in chanting the Hare Kṛṣṇa mantra. In this way one will get the chance to purify his heart and develop this ecstatic pure love for Kṛṣṇa.
This statement is also confirmed in the Third Canto, Twenty-fifth Chapter, verse 25, of Śrīmad-Bhāgavatam, where Lord Kapila says, "My dear mother, when a person is actually in association with pure devotees, the sublime potency of My devotional service can be experienced." In other words, when a pure devotee speaks, his words act upon the hearts of the audience. What is the secret of hearing and chanting? A professional speaker cannot impress transcendental ecstasy within the hearts of the listeners. However, when a realized soul who is engaged in the service of the Lord is speaking, he has the potency to inject spiritual life within the audience. One should, therefore, seek the association of such pure, unalloyed devotees, and by such association and service a neophyte devotee will certainly develop attachment, love and devotion for the Supreme Personality of Godhead.
</div>
</div>
</div>

Srila Svarupa Damodara Gosvami wanted to impress upon Bhagavan Acarya that even though someone firmly fixed in devotion to Krsna's service might not be deviated by hearing the Mayavada bhasya, that bhasya is nevertheless full of impersonal words and ideas

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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_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 id="CCAntya299_0" class="quote" parent="CC_Antya-lila" book="CC" index="318" link="CC Antya 2.99" link_text="CC Antya 2.99">
<div class="heading">Śrīla Svarūpa Dāmodara Gosvāmī wanted to impress upon Bhagavān Ācārya that even though someone firmly fixed in devotion to Kṛṣṇa's service might not be deviated by hearing the Māyāvāda bhāṣya, that bhāṣya is nevertheless full of impersonal words and ideas—such as Brahman—which represent knowledge but which are impersonal. The Māyāvādīs say that the world created by māyā is false and that actually there is no living entity but only one spiritual effulgence. They further say that God is imaginary, that people think of God only because of ignorance, and that when the Supreme Absolute Truth is befooled by the external energy, māyā, He becomes a jīva, or living entity. Upon hearing all these nonsensical ideas from the nondevotee, a devotee is greatly afflicted, as if his heart and soul were broken.
</div>
<span class="link">[[Vanisource:CC Antya 2.99|CC Antya 2.99, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">"The Māyāvādī philosopher tries to establish that the living entity is only imaginary and that the Supreme Personality of Godhead is under the influence of māyā. Hearing this kind of commentary breaks the heart and life of a devotee."</p>
</div>
<div class="purport text"><p>Śrīla Svarūpa Dāmodara Gosvāmī wanted to impress upon Bhagavān Ācārya that even though someone firmly fixed in devotion to Kṛṣṇa's service might not be deviated by hearing the Māyāvāda bhāṣya, that bhāṣya is nevertheless full of impersonal words and ideas—such as Brahman—which represent knowledge but which are impersonal. The Māyāvādīs say that the world created by māyā is false and that actually there is no living entity but only one spiritual effulgence. They further say that God is imaginary, that people think of God only because of ignorance, and that when the Supreme Absolute Truth is befooled by the external energy, māyā, He becomes a jīva, or living entity. Upon hearing all these nonsensical ideas from the nondevotee, a devotee is greatly afflicted, as if his heart and soul were broken.</p>
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As Krsna conscious devotees, we do not like to converse with Mayavadi philosophers simply to waste valuable time, but whenever there is an opportunity we impress our philosophy upon them with great vigor and success

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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_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
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<div id="CCAdi743_0" class="quote" parent="CC_Adi-lila" book="CC" index="989" link="CC Adi 7.43" link_text="CC Adi 7.43">
<div class="heading">As Kṛṣṇa conscious devotees, we do not like to converse with Māyāvādī philosophers simply to waste valuable time, but whenever there is an opportunity we impress our philosophy upon them with great vigor and success.
</div>
<span class="link">[[Vanisource:CC Adi 7.43|CC Adi 7.43, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Hearing all this blasphemy, Lord Caitanya Mahāprabhu merely smiled to Himself, rejected all these accusations and did not talk with the Māyāvādīs.</p>
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<div class="purport text"><p>As Kṛṣṇa conscious devotees, we do not like to converse with Māyāvādī philosophers simply to waste valuable time, but whenever there is an opportunity we impress our philosophy upon them with great vigor and success.</p>
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Abandon all varieties of religion and just surrender unto Me. Everyone should be induced to accept this order, for this is victory. And it is the duty of the soldier, the devotee, to impress upon everyone this philosophy of life

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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_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
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<div id="SB91125_0" class="quote" parent="SB_Canto_9" book="SB" index="420" link="SB 9.11.25" link_text="SB 9.11.25">
<div class="heading">Every devotee should spread Krsna consciousness by preaching, asking whomever he meets to accept the order of the Supreme Personality of Godhead. The Lord says: "Abandon all varieties of religion and just surrender unto Me." This is the order of the Lord, who speaks as the supreme emperor. Everyone should be induced to accept this order, for this is victory. And it is the duty of the soldier, the devotee, to impress upon everyone this philosophy of life.
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<span class="link">[[Vanisource:SB 9.11.25|SB 9.11.25, Translation and Purport]]: </span><div class="trans text">Sukadeva Gosvami replied: After accepting the throne of the government by the fervent request of His younger brother Bharata, Lord Ramacandra ordered His younger brothers to go out and conquer the entire world, while He personally remained in the capital to give audience to all the citizens and residents of the palace and supervise the governmental affairs with His other assistants.
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<div class="purport text">The Supreme Personality of Godhead does not allow any of His devotees or assistants to be engaged in sense gratification. The younger brothers of Lord Ramacandra were at home enjoying the personal presence of the Supreme Personality of Godhead, but the Lord ordered Them to go out and achieve victory all over the world. It was the custom (and this custom, in some places, is still current) that all other kings would have to accept the supremacy of the emperor. If the king of a small state did not accept the emperor's supremacy, there would be a fight, and the king of the small state would be obliged to accept the emperor as supreme; otherwise, it would not be possible for the emperor to rule the country.
Lord Ramacandra showed His favor to His brothers by ordering Them to go out. Many of the Lord's devotees residing in Vrndavana have taken the vow not to leave Vrndavana to preach Krsna consciousness. But the Lord says that Krsna consciousness should be spread all over the world, in every village and every town. This is the open order of Lord Caitanya Mahaprabhu. (CB Antya-khanda 4.126)
:prthivite ache yata nagaradi grama
:sarvatra pracara haibe mora nama
A pure devotee, therefore, must execute the order of the Lord and must not gratify his senses by remaining stagnant in one place, falsely proud, thinking that because he does not leave Vrndavana but chants in a solitary place he has become a great devotee. A devotee must carry out the order of the Supreme Personality of Godhead. Caitanya Mahaprabhu said, yare dekha, tare kaha 'krsna'-upadesa ([[Vanisource:CC Madhya 7.128|CC Madhya 7.128]]). Every devotee, therefore, should spread Krsna consciousness by preaching, asking whomever he meets to accept the order of the Supreme Personality of Godhead. The Lord says, sarva-dharman parityajya mam ekam saranam vraja: ([[Vanisource:BG 18.66|BG 18.66]]) "Abandon all varieties of religion and just surrender unto Me." This is the order of the Lord, who speaks as the supreme emperor. Everyone should be induced to accept this order, for this is victory (dig-vijaya). And it is the duty of the soldier, the devotee, to impress upon everyone this philosophy of life.
Of course, those who are kanistha-adhikaris do not preach, but the Lord shows mercy to them also, as He did by staying personally in Ayodhya to give audience to the people in general. One should not mistakenly think that the Lord asked His younger brothers to leave Ayodhya because He especially favored the citizens. The Lord is merciful to everyone, and He knows how to show His favor to each individual person according to his capacity. One who abides by the order of the Lord is a pure devotee.
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Prahlada Maharaja wanted to impress upon the sons of the demons that although such knowledge can be understood only by a saintly person like Narada, they should not be disappointed

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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_7" class="sub_section" sec_index="7" parent="Srimad-Bhagavatam" text="SB Canto 7"><h3>SB Canto 7</h3>
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<div id="SB7627_0" class="quote" parent="SB_Canto_7" book="SB" index="252" link="SB 7.6.27" link_text="SB 7.6.27">
<div class="heading">At the end of Bhagavad-gīta the Lord says"Abandon all varieties of religion and just surrender unto Me." This knowledge is an extremely confidential secret, but it can be understood if one approaches the Supreme Personality of Godhead through the bona fide agent, the spiritual master in the disciplic succession from Nārada. Prahlāda Mahārāja wanted to impress upon the sons of the demons that although such knowledge can be understood only by a saintly person like Nārada, they should not be disappointed, for if one takes shelter of Nārada instead of material teachers, this knowledge is possible to understand.
</div>
<span class="link">[[Vanisource:SB 7.6.27|SB 7.6.27, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Nārāyaṇa, the Supreme Personality of Godhead, the well-wisher and friend of all living entities, formerly explained this transcendental knowledge to the great saint Nārada. Such knowledge is extremely difficult to understand without the mercy of a saintly person like Nārada, but everyone who has taken shelter of Nārada's disciplic succession can understand this confidential knowledge.</p>
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<div class="purport text"><p>It is stated here that this confidential knowledge is extremely difficult to understand, yet it is very easy to understand if one takes shelter of a pure devotee. This confidential knowledge is also mentioned at the end of Bhagavad-gītā, where the Lord says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: ([[Vanisource:BG 18.66|BG 18.66]]) "Abandon all varieties of religion and just surrender unto Me." This knowledge is an extremely confidential secret, but it can be understood if one approaches the Supreme Personality of Godhead through the bona fide agent, the spiritual master in the disciplic succession from Nārada. Prahlāda Mahārāja wanted to impress upon the sons of the demons that although such knowledge can be understood only by a saintly person like Nārada, they should not be disappointed, for if one takes shelter of Nārada instead of material teachers, this knowledge is possible to understand. Understanding does not depend upon high parentage. The living entity is certainly pure on the spiritual platform, and therefore anyone who attains the spiritual platform by the grace of the spiritual master can also understand this confidential knowledge.</p>
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Milk touched by the lips of a serpent has poisonous effects; similarly, talks about Krsna given by a non-Vaisnava are also poisonous. One must be a bona fide devotee, and then he can preach and impress devotional service upon his listeners

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB61740_0" class="quote" parent="SB_Canto_6" book="SB" index="679" link="SB 6.17.40" link_text="SB 6.17.40">
<div class="heading">Quoting from Padma Purāṇa, Śrī Sanātana Gosvāmī has strictly forbidden us to hear about the activities of the Lord and His devotees from the mouths of nondevotees: "One should not hear anything about Kṛṣṇa from a non-Vaiṣṇava. Milk touched by the lips of a serpent has poisonous effects; similarly, talks about Kṛṣṇa given by a non-Vaiṣṇava are also poisonous." One must be a bona fide devotee, and then he can preach and impress devotional service upon his listeners.
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<span class="link">[[Vanisource:SB 6.17.40|SB 6.17.40, Translation and Purport]]: </span><div class="trans text">Citraketu was a great devotee (mahātmā). If one hears this history of Citraketu from a pure devotee, the listener also is freed from the conditional life of material existence.
</div>
<div class="purport text">The historical incidents in the purāṇas, such as the history of Citraketu explained in the Bhāgavata Purāṇa, are sometimes misunderstood by outsiders, or nondevotees. Therefore Śukadeva Gosvāmī advised that the history of Citraketu be heard from a devotee. Anything about devotional service or the characteristics of the Lord and His devotees must be heard from a devotee, not from a professional reciter. This is advised herein. Śrī Caitanya Mahāprabhu's secretary also advised that one learn the history of Śrīmad-Bhāgavatam from a devotee: yāha, bhāgavata pada vaiṣṇavera sthāne. One should not hear the statements of Śrīmad-Bhāgavatam from professional reciters, or else they will not be effective. Quoting from Padma Purāṇa, Śrī Sanātana Gosvāmī has strictly forbidden us to hear about the activities of the Lord and His devotees from the mouths of nondevotees:
:avaiṣṇava-mukhodgīrṇaṁ
:pūtaṁ hari-kathāmṛtam
:śravaṇaṁ naiva kartavyaṁ
:sarpocchiṣṭaṁ yathā payaḥ
"One should not hear anything about Kṛṣṇa from a non-Vaiṣṇava. Milk touched by the lips of a serpent has poisonous effects; similarly, talks about Kṛṣṇa given by a non-Vaiṣṇava are also poisonous." One must be a bona fide devotee, and then he can preach and impress devotional service upon his listeners.
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Lord Brahma chastised the demigods for not properly respecting this brahmana (Brhaspati), who was their guru. Lord Brahma wanted to impress upon the demigods that one's guru should not be disrespected under any circumstances

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6721_0" class="quote" parent="SB_Canto_6" book="SB" index="280" link="SB 6.7.21" link_text="SB 6.7.21">
<div class="heading">Lord Brahmā chastised the demigods for not properly respecting Brhaspati, who was their guru. Lord Brahmā wanted to impress upon the demigods that one's guru should not be disrespected under any circumstances. When Bṛhaspati entered the assembly of the demigods, they and their king, Indra, took him for granted. Since he came every day, they thought, they did not need to show him special respect. As it is said, familiarity breeds contempt. Being very much displeased, Bṛhaspati immediately left Indra's palace. Thus all the demigods, headed by Indra, became offenders at the lotus feet of Bṛhaspati, and Lord Brahmā, being aware of this, condemned their neglect.
</div>
<span class="link">[[Vanisource:SB 6.7.21|SB 6.7.21, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Lord Brahmā said: O best of the demigods, unfortunately, because of madness resulting from your material opulence, you failed to receive Bṛhaspati properly when he came to your assembly. Because he is aware of the Supreme Brahman and fully in control of his senses, he is the best of the brāhmaṇas. Therefore it is very astonishing that you have acted impudently toward him.</p>
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<div class="purport text"><p>Lord Brahmā recognized the brahminical qualifications of Bṛhaspati, who was the spiritual master of the demigods because of his awareness of the Supreme Brahman. Bṛhaspati was very much in control of his senses and mind, and therefore he was a most qualified brāhmaṇa. Lord Brahmā chastised the demigods for not properly respecting this brāhmaṇa, who was their guru. Lord Brahmā wanted to impress upon the demigods that one's guru should not be disrespected under any circumstances. When Bṛhaspati entered the assembly of the demigods, they and their king, Indra, took him for granted. Since he came every day, they thought, they did not need to show him special respect. As it is said, familiarity breeds contempt. Being very much displeased, Bṛhaspati immediately left Indra's palace. Thus all the demigods, headed by Indra, became offenders at the lotus feet of Bṛhaspati, and Lord Brahmā, being aware of this, condemned their neglect. In a song we sing every day, Narottama dāsa Ṭhākura says, cakṣu-dāna dila yei, janme janme prabhu sei: the guru gives spiritual insight to the disciple, and therefore the guru should be considered his master, life after life. Under no circumstances should the guru be disrespected, but the demigods, being puffed up by their material possessions, were disrespectful to their guru. Therefore Śrīmad-Bhāgavatam (11.17.27) advises, ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit/ na martya-buddhyāsūyeta: the ācārya should always be offered respectful obeisances; one should never envy the ācārya, considering him an ordinary human being.</p>
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Lord Caitanya wanted to impress upon Ramananda Raya that simply by executing the duties of varnasrama-dharma one is not guaranteed liberation. Finally Ramananda Raya referred to the process of bhakti-yoga

2012-07-29T15:30:46Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
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<div id="SB42453_0" class="quote" parent="SB_Canto_4" book="SB" index="1031" link="SB 4.24.53" link_text="SB 4.24.53">
<div class="heading">Bhakti-yoga is the only means for liberation. We find this conclusion also in Caitanya-caritāmṛta in a discussion between Lord Caitanya and Rāmānanda Rāya regarding a human being's liberation from this material world. In that discussion Rāmānanda Rāya referred to the execution of varṇāśrama-dharma, and Lord Caitanya indicated that the varṇāśrama-dharma was simply external. Lord Caitanya wanted to impress upon Rāmānanda Rāya that simply by executing the duties of varṇāśrama-dharma one is not guaranteed liberation. Finally Rāmānanda Rāya referred to the process of bhakti-yoga. Regardless of one's condition of life, if he practices bhakti-yoga, which begins with hearing (śruti-gatām) the transcendental messages of the Lord through the mouths of devotees, he gradually conquers the unconquerable God.
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<span class="link">[[Vanisource:SB 4.24.53|SB 4.24.53, Translation and Purport]]: </span><div class="trans text">My dear Lord, those who desire to purify their existence must always engage in meditation upon Your lotus feet, as described above. Those who are serious about executing their occupational duties and who want freedom from fear must take to this process of bhakti-yoga.
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<div class="purport text">It is said that the transcendental name, form, pastimes and entourage of the Lord cannot be appreciated by the blunt material senses; therefore one has to engage himself in devotional service so that the senses may be purified and one can see the Supreme Personality of Godhead. Here, however, it is indicated that those who are constantly engaged in meditating on the lotus feet of the Lord are certainly purified of the material contamination of the senses and are thus able to see the Supreme Lord face to face. The word "meditation" is very popular in this age amongst the common people, but they do not know the actual meaning of meditation. However, from Vedic literature we learn that the yogīs are always absorbed in meditation upon the lotus feet of the Lord. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ ([[Vanisource:SB 12.13.1|SB 12.13.1]]). This is the real business of the yogīs: to think of the lotus feet of the Lord. Lord Śiva therefore advises that one who is actually serious about purification must engage himself in this type of meditation or in the mystic yoga system, which will help him not only to see the Lord within constantly but to see Him face to face and become His associate in Vaikuṇṭhaloka or Goloka Vṛndāvana.
The word sva-dharmam (as in sva-dharmam anutiṣṭhatām) indicates that the system of varṇāśrama—which indicates the occupational duties of the brāhmaṇa, kṣatriya, vaiśya and śūdra and which is the perfect institution for humanity—must be supported by bhakti-yoga if one at all wants security in life. Generally people think that simply by executing the occupational duties of a brāhmaṇa, kṣatriya, vaiśya or śūdra or the duty of a brahmacārī, gṛhastha, vānaprastha or sannyāsī one becomes fearless or securely attains liberation, but factually unless all these occupational duties are accompanied by bhakti-yoga, one cannot become fearless. In Bhagavad-gītā there are descriptions of karma-yoga, jñāna-yoga, bhakti-yoga, dhyāna-yoga, etc., but unless one comes to the point of bhakti-yoga, these other yogas cannot help one attain the highest perfection of life. In other words, bhakti-yoga is the only means for liberation. We find this conclusion also in Caitanya-caritāmṛta in a discussion between Lord Caitanya and Rāmānanda Rāya regarding a human being's liberation from this material world. In that discussion Rāmānanda Rāya referred to the execution of varṇāśrama-dharma, and Lord Caitanya indicated that the varṇāśrama-dharma was simply external (eho bāhya). Lord Caitanya wanted to impress upon Rāmānanda Rāya that simply by executing the duties of varṇāśrama-dharma one is not guaranteed liberation. Finally Rāmānanda Rāya referred to the process of bhakti-yoga: sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ ([[Vanisource:SB 10.14.3|SB 10.14.3]]). Regardless of one's condition of life, if he practices bhakti-yoga, which begins with hearing (śruti-gatām) the transcendental messages of the Lord through the mouths of devotees, he gradually conquers the unconquerable God.
God is known to be unconquerable, but one who submissively hears the words of a self-realized soul conquers the unconquerable. The conclusion is that if one is serious about liberation, he not only should execute the occupational duties of varṇāśrama-dharma but should also engage in bhakti-yoga by beginning hearing from a realized soul. This process will help the devotee conquer the unconquerable Supreme Personality of Godhead and become His associate after giving up the material body.
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He (Srila Sukadeva Gosvami) tries to impress upon us that instead of diverting our attention to several branches of self-realization, we should concentrate upon the Supreme Personality of Godhead as the supreme object of realization, worship and devotion

2012-07-29T14:12:51Z

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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_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
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<div id="SB2139_0" class="quote" parent="SB_Canto_2" book="SB" index="40" link="SB 2.1.39" link_text="SB 2.1.39">
<div class="heading">Śrīla Śukadeva Gosvāmī tries to impress upon us that instead of diverting our attention to several branches of self-realization, we should concentrate upon the Supreme Personality of Godhead as the supreme object of realization, worship and devotion. Self-realization is, as it were, offering a fight for eternal life against the material struggle for existence, and therefore by the illusory grace of the external energy, the yogī or the devotee is faced with many allurements which can entangle a great fighter again in the bondage of material existence.
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<span class="link">[[Vanisource:SB 2.1.39|SB 2.1.39, Translation and Purport]]: </span><div class="trans text">One should concentrate his mind upon the Supreme Personality of Godhead, who alone distributes Himself in so many manifestations just as ordinary persons create thousands of manifestations in dreams. One must concentrate the mind on Him, the only all-blissful Absolute Truth. Otherwise one will be misled and will cause his own degradation.
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<div class="purport text">In this verse, the process of devotional service is indicated by the great Gosvāmī, Śrīla Śukadeva. He tries to impress upon us that instead of diverting our attention to several branches of self-realization, we should concentrate upon the Supreme Personality of Godhead as the supreme object of realization, worship and devotion. Self-realization is, as it were, offering a fight for eternal life against the material struggle for existence, and therefore by the illusory grace of the external energy, the yogī or the devotee is faced with many allurements which can entangle a great fighter again in the bondage of material existence. A yogī can attain miraculous successes in material achievements, such as aṇimā and laghimā, by which one can become more minute than the minutest or lighter than the lightest, or in the ordinary sense, one may achieve material benedictions in the shape of wealth and women. But one is warned against such allurements because entanglement again in such illusory pleasure means degradation of the self and further imprisonment in the material world. By this warning, one should follow one's vigilant intelligence only.
The Supreme Lord is one, and His expansions are various. He is therefore the Supersoul of everything. When a man sees anything, he must know that his seeing is secondary and the Lord's seeing is primary. One cannot see anything without the Lord's having first seen it. That is the instruction of the Vedas and the Upaniṣads. So whatever we see or do, the Supersoul of all acts of seeing or doing is the Lord. This theory of simultaneous oneness and difference between the individual soul and the Supersoul is propounded by Lord Śrī Caitanya Mahāprabhu as the philosophy of acintya-bhedābheda-tattva. The virāṭ-rūpa, or the gigantic feature of the Supreme Lord, includes everything materially manifested, and therefore the virāṭ or gigantic feature of the Lord is the Supersoul of all living and nonliving entities. But the virāṭ-rūpa is also the manifestation of Nārāyaṇa or Viṣṇu, and going further on and on one will eventually see that Lord Kṛṣṇa is the ultimate Supersoul of everything that be. The conclusion is that one should unhesitatingly become a worshiper of Lord Kṛṣṇa, or, for that matter, His plenary expansion Nārāyaṇa, and none else. In the Vedic hymns, it is clearly said that first of all Nārāyaṇa cast a glance over matter and thus there was creation. Before creation, there was neither Brahmā nor Śiva, and what to speak of others. Śrīpāda Śaṅkarācārya has definitely accepted this, that Nārāyaṇa is beyond the material creation and that all others are within the material creation. The whole material creation, therefore, is one with and different from Nārāyaṇa, simultaneously, and this supports the acintya-bhedābheda-tattva philosophy of Lord Śrī Caitanya Mahāprabhu. Being an emanation from the glancing potency of Nārāyaṇa, the whole material creation is nondifferent from Him. But because it is the effect of His external energy (bahiraṅgā māyā) and is aloof from the internal potency (ātma-māyā), the whole material creation is different from Him at the same time. The example given in this verse very nicely is that of the dreaming man. The dreaming man creates many things in his dream, and thus he himself becomes the entangled seer of the dream and is also affected by the consequences. This material creation is also exactly a dreamlike creation of the Lord, but He, being the transcendental Supersoul, is neither entangled nor affected by the reactions of such a dreamlike creation. He is always in His transcendental position, but essentially He is everything, and nothing is apart from Him. As a part of Him, one should therefore concentrate on Him only, without deviation; otherwise one is sure to be overcome by the potencies of the material creation, one after another. It is confirmed in the Bhagavad-gītā (9.7) as follows:
:sarva-bhūtāni kaunteya
:prakṛtiṁ yānti māmikām
:kalpa-kṣaye punas tāni
:kalpādau visṛjāmy aham
"O son of Kuntī, at the end of the millennium every material manifestation enters into My nature, and at the beginning of another millennium, by My potency, I again create."
The human life, however, is an opportunity to get out of this repetition of creation and annihilation. It is a means whereby one may escape the Lord's external potency and enter into His internal potency.
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He (Krsna) married only 16,000 wives and entered in each and every one of the different palaces just to impress in the history of the human beings on the surface of the earth that the Lord is never equal to or less than any human being

2012-07-29T13:48:11Z

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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 class="heading">One should not become astonished to learn that the Lord married so many wives. On the contrary, one should affirm that even if the Lord marries sixteen thousand million wives, He is not completely manifesting His unlimited and inexhaustible potency. He married only 16,000 wives and entered in each and every one of the different palaces just to impress in the history of the human beings on the surface of the earth that the Lord is never equal to or less than any human being, however powerful he may be. No one, therefore, is either equal to or greater than the Lord. The Lord is always great in all respects. "God is great" is eternal truth.
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<span class="link">[[Vanisource:SB 1.11.31|SB 1.11.31, Translation and Purport]]: </span><div class="trans text">The queens of Lord Śrī Kṛṣṇa rejoiced within their minds to see their husband home after a long period abroad. The queens got up at once from their seats and meditations. As was socially customary, they covered their faces shyly and looked about coyly.
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<div class="purport text">As mentioned above, the Lord entered His home palaces occupied by 16,108 queens. This means that the Lord at once expanded Himself in as many plenary expansions as there were queens and palaces and entered in each and every one of them simultaneously and separately. Here is another manifestation of the feature of His internal potency. He can expand Himself in as many forms of spiritual identity as He desires, even though He is one without a second. It is confirmed by the Śruti-mantra that the Absolute is one alone, and yet He becomes many as soon as He so desires. These manifold expansions of the Supreme Lord are manifested as plenary and separated portions. The separated portions are representations of His energy, and the plenary portions are manifestations of His Personality. Thus the Personality of Godhead manifested Himself in 16,108 plenary expansions and simultaneously entered into each and every one of the palaces of the queens. This is called vaibhava, or the transcendental potency of the Lord. And because He can do so, He is also known as Yogeśvara. Ordinarily, a yogī or mystic living being is able to expand himself at utmost to tenfold expansions of his body, but the Lord can do so to the extent of as many thousands or infinitely, as He likes. Unbelievers become astonished to learn that Lord Kṛṣṇa married more than 16,000 queens because they think of Lord Kṛṣṇa as one of them and measure the potency of the Lord by their own limited potency. One should know, therefore, that the Lord is never on the level of the living beings, who are but expansions of His marginal potency, and one should never equalize the potent and the potency, although there is very little difference of quality between the potent and the potency. The queens were also expansions of His internal potency, and thus the potent and potencies are perpetually exchanging transcendental pleasures, known as pastimes of the Lord. One should not, therefore, become astonished to learn that the Lord married so many wives. On the contrary, one should affirm that even if the Lord marries sixteen thousand million wives, He is not completely manifesting His unlimited and inexhaustible potency. He married only 16,000 wives and entered in each and every one of the different palaces just to impress in the history of the human beings on the surface of the earth that the Lord is never equal to or less than any human being, however powerful he may be. No one, therefore, is either equal to or greater than the Lord. The Lord is always great in all respects. "God is great" is eternal truth.
Therefore, as soon as the queens saw from a distance their husband, who was away from home for long periods due to the Battle of Kurukṣetra, they all arose from the slumber of meditation and prepared to receive their most beloved. According to Yājñavalkya's religious injunctions, a woman whose husband is away from home should not take part in any social functions, should not decorate her body, should not laugh and should not go to any relative's house in any circumstance. This is the vow of the ladies whose husbands are away from home. At the same time, it is also enjoined that a wife should never present herself before the husband in an unclean state. She must decorate herself with ornaments and good dress and should always be present before the husband in a happy and joyous mood. The queens of Lord Kṛṣṇa were all in meditation, thinking of the Lord's absence, and were always meditating upon Him. The Lord's devotees cannot live for a moment without meditating on the Lord, and what to speak of the queens, who were all goddesses of fortune incarnated as queens in the pastimes of the Lord at Dvārakā. They can never be separated from the Lord, either by presence or by trance. The gopīs at Vṛndāvana could not forget the Lord when the Lord was away in the forest cow herding. When the Lord boy Kṛṣṇa was absent from the village, the gopīs at home used to worry about Him traversing the rough ground with His soft lotus feet. By thinking thus, they were sometimes overwhelmed in trance and mortified in the heart. Such is the condition of the pure associates of the Lord. They are always in trance, and so the queens also were in trance during the absence of the Lord. Presently, having seen the Lord from a distance, they at once gave up all their engagements, including the vows of women as described above. According to Śrī Viśvanātha Carkavartī Ṭhākura, there was a regular psychological reaction on the occasion. First of all, rising from their seats, although they wanted to see their husband, they were deterred because of feminine shyness. But due to strong ecstasy, they overcame that stage of weakness and became caught up with the idea of embracing the Lord, and this thought factually made them unconscious of their surrounding environment. This prime state of ecstasy annihilated all other formalities and social conventions, and thus they escaped all stumbling blocks on the path of meeting the Lord. And that is the perfect stage of meeting the Lord of the soul, Śrī Kṛṣṇa.
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Bhisma wanted to impress upon Maharaja Yudhisthira that since time immemorial no one, including such demigods as Siva and Brahma, could ascertain the real plan of the Lord. So what can we understand about it?

2012-07-29T13:30:37Z

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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 class="heading">Bhīṣma wanted to impress upon Mahārāja Yudhiṣṭhira that since time immemorial no one, including such demigods as Śiva and Brahmā, could ascertain the real plan of the Lord. So what can we understand about it? It is useless also to inquire about it. Even the exhaustive philosophical inquiries of sages cannot ascertain the plan of the Lord. The best policy is simply to abide by the orders of the Lord without argument.
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<span class="link">[[Vanisource:SB 1.9.16|SB 1.9.16, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O King, no one can know the plan of the Lord (Śrī Kṛṣṇa). Even though great philosophers inquire exhaustively, they are bewildered.</p>
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<div class="purport text"><p>The bewilderment of Mahārāja Yudhiṣṭhira over his past sinful acts and the resultant sufferings, etc., is completely negated by the great authority Bhīṣma (one of the twelve authorized persons). Bhīṣma wanted to impress upon Mahārāja Yudhiṣṭhira that since time immemorial no one, including such demigods as Śiva and Brahmā, could ascertain the real plan of the Lord. So what can we understand about it? It is useless also to inquire about it. Even the exhaustive philosophical inquiries of sages cannot ascertain the plan of the Lord. The best policy is simply to abide by the orders of the Lord without argument. The sufferings of the Pāṇḍavas were never due to their past deeds. The Lord had to execute the plan of establishing the kingdom of virtue, and therefore His own devotees suffered temporarily in order to establish the conquest of virtue. Bhīṣmadeva was certainly satisfied by seeing the triumph of virtue, and he was glad to see King Yudhiṣṭhira on the throne, although he himself fought against him. Even a great fighter like Bhīṣma could not win the Battle of Kurukṣetra because the Lord wanted to show that vice cannot conquer virtue, regardless of who tries to execute it. Bhīṣmadeva was a great devotee of the Lord, but he chose to fight against the Pāṇḍavas by the will of the Lord because the Lord wanted to show that a fighter like Bhīṣma cannot win on the wrong side.</p>
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Real enjoyment means that when you are uncontaminated with this material body. Spiritual enjoyment

2012-07-22T17:25:09Z

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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="LectureonSB6125ChicagoJuly91975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="639" link="Lecture on SB 6.1.25 -- Chicago, July 9, 1975" link_text="Lecture on SB 6.1.25 -- Chicago, July 9, 1975">
<div class="heading">This Kṛṣṇa consciousness movement means to give them (the Mayavadi) idea of real enjoyment. So real enjoyment means that when you are uncontaminated with this material body. Spiritual enjoyment. Now we are trying to enjoy with this body. The body is senses. Bodily enjoy means the sense enjoyment. In this way we have to understand that this body is false; therefore the bodily enjoyment is also false.
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<span class="link">[[Vanisource:Lecture on SB 6.1.25 -- Chicago, July 9, 1975|Lecture on SB 6.1.25 -- Chicago, July 9, 1975]]: </span><div class="text">And in the Vedānta-sūtra it is said, ānandamayo 'bhyāsāt: (Vedānta-sūtra 1.1.12) "The living entities and the Supreme Being, they are full of enjoyment." Why we are seeking enjoyment here in this mater...? Everyone is seeking after enjoyment. But they are (the Mayavadi) seeking after false enjoyment.
So this Kṛṣṇa consciousness movement means to give them idea of real enjoyment. If... So real enjoyment means that when you are uncontaminated with this material body. Spiritual enjoyment. Now we are trying to enjoy with this body. The body is senses. Indriyāṇi parāṇy āhuḥ. Bodily enjoy means the sense enjoyment. Indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ, manasas tu parā buddhiḥ ([[Vanisource:BG 3.42|BG 3.42]]). In this way we have to understand that this body is false; therefore the bodily enjoyment is also false. That they cannot understand. This is their misfortune. Therefore one who does not understand in the beginning of spiritual life that "I am not this body. I am different from body..." Then his spiritual life begins. Otherwise, cats and dogs and everyone is engaged with this bodily enjoyment. So long we shall be captivated by this bodily enjoyment, we are in the groups of animals. That's all.
: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]])
Animals. The whole world is going on in a way which is animal civilization. So if you want to be happy, you have to come to the spiritual platform, reality. That is wanted, thorough overhauling. They should know perfectly well that "We are after false enjoyment. We have to come to the platform of real enjoyment." Somebody is mistaking that "Real enjoyment, there cannot be any varieties. If there are varieties, then what is the difference between this and that?" So these varieties are different in quality. This is material quality, and that is spiritual quality. They have no distinction between matter and spirit. They cannot understand this exactly like cats and dogs.
So our this Kṛṣṇa consciousness movement is not to stop your enjoyment but to bring you in the platform where you can enjoy eternally. That is Kṛṣṇa consciousness. So if you want false enjoyment, then you remain in this material world in the darkness. But the Veda says, tamasi mā jyotir gama: "Don't keep yourself foolishly in darkness. Come to the light."
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For spiritual enjoyment in this material world great saintly persons, sages, they give up all material enjoyment just to taste what is spiritual enjoyment, spiritual life

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Enjoyment is the goal of everyone's life. But the difference is that the materialist is trying to hanker after flickering enjoyment, and the transcendentalists, they are hankering after the spiritual enjoyment, or eternal enjoyment

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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="LectureonSB1514NewVrindabanJune181969_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="140" link="Lecture on SB 1.5.14 -- New Vrindaban, June 18, 1969" link_text="Lecture on SB 1.5.14 -- New Vrindaban, June 18, 1969">
<div class="heading">Enjoyment is the goal of everyone's life. But the difference is that the materialist is trying to hanker after flickering enjoyment, and the transcendentalists, they are hankering after the spiritual enjoyment, or eternal enjoyment. Because enjoyment is our life. We cannot be void. That is not possible. Therefore the impersonalists, they rise up almost to the spiritual platform, but because they cannot enjoy... Impersonalists means there is no enjoyment. There is simply light, a life of knowledge. But simply knowledge will not make me happy. I must have enjoyment, because my nature is to enjoy. That enjoyment cannot be done in the impersonal or void philosophy. That is not possible.
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<span class="link">[[Vanisource:Lecture on SB 1.5.14 -- New Vrindaban, June 18, 1969|Lecture on SB 1.5.14 -- New Vrindaban, June 18, 1969]]: </span><div class="text">Enjoyment is the goal of everyone's life. But the difference is that the materialist is trying to hanker after flickering enjoyment, and the transcendentalists, they are hankering after the spiritual enjoyment, or eternal enjoyment. Enjoyment... Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Because enjoyment is our life. We cannot be void. That is not possible. Therefore the impersonalists, about impersonalists, this Bhāgavata version is that although they rise up almost to the spiritual platform, but because they cannot enjoy... Impersonalists means there is no enjoyment. There is simply light, a life of knowledge. But simply knowledge will not make me happy. I must enjoyment. I must have enjoyment. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), because my nature is to enjoy. That enjoyment cannot be done in the impersonal or void philosophy. That is not possible. Therefore Bhāgavata says, ye 'nye 'ravindākṣa vimukta-māninaḥ: "If somebody thinks that he has become liberated after undergoing the process of impersonal philosophy and austerities and penances..." The impersonalists, they also practice severe penances to attain to that Brahman stage. That is also nice thing. But they cannot stay there, because there is no enjoyment.
Therefore, as I was saying the other day, that many sannyāsīs, they say that "This world is false; Brahman is truth." So in spite of their rising to that platform of Brahman understanding, they again come down. That is described in the Bhāgavatam, āruhya kṛcchreṇa paraṁ padaṁ tataḥ: ([[Vanisource:SB 10.2.32|SB 10.2.32]]) "After undergoing severe penances and austerities, they may rise to the Brahman platform but again falls down." Why falls down? Anādṛta-yuṣmad-aṅghrayaḥ: "Because they do not enjoy Your association." They have neglected the association of Kṛṣṇa and company. Therefore they have no, I mean to say, shelter. The same example can be explained: just like if you go on a plane or sputnik very high, very high, it is void, all side void. If you go very high, 25,000 miles, you'll see void. But that, there you cannot stay. You can travel for many years in that void, but if you don't take shelter in a planet, then you'll come back again to this planet. Similarly, the impersonalists, they cannot stay in their impersonal understanding. Simply they suffer some trouble. Kleśa... Bhagavad-gītā says, kleśo 'dhikataras teṣām avyaktāsakta-cetasām ([[Vanisource:BG 12.5|BG 12.5]]). Those who are attached, those who are attached to that impersonal feature of the Absolute Truth, they undergo greater trouble. We transcendentalists, we personalists, we also, from the materialistic point of view, we are... Our standard of living is not very opulent. We lie down anywhere. We are... Our dresses are not so clean. Our rooms are not clean. From the materialistic point of view, somebody comes. He says, "Oh. How wretched these people are living!" That is also another kind of austerity. They have adopted. But that is pleasing. Even they are in so-called wretched condition, they are happy. They are happy. So they're in both ways. But those who are simply attached to the impersonal feature, their trouble is more painful. That is described in the Bhagavad-gītā.
So vicakṣaṇo 'syārhati vedituṁ vibhoḥ. So one has to cease. One has to make a stop of this material enjoyment. Then one can approach to the spiritual enjoyment. You cannot enjoy spiritual life if you stick to the materialistic way of... Therefore we have got so..., a little restriction, that "You cannot do this." Although those who are addicted to this life, this restriction is sometimes painful, but it is required. Unless... Just like to cure your disease, you have to follow some regulative principle prescribed by the physician, similarly, in order to cure yourself from this material disease, you have to accept. Nivṛttitaḥ. Nivṛttitaḥ means ceasing this process of material life. Nivṛttitaḥ sukham, pravartamānasya guṇair anātmanas tato bhavān darśaya ceṣṭitaṁ vibhoḥ.
So how it can be achieved, nivṛtti, ceasing this materialistic way of life? So Nārada Muni says that "You simply describe the activities of the Lord, Kṛṣṇa, and by hearing simply the activities of Kṛṣṇa, one will be very easily able to cease from this materialistic way of life." Caitanya Mahāprabhu also recommended that people should be given chance to hear Śrīmad-Bhāgavatam or kṛṣṇa-kathā. Kṛṣṇa-kathā means speaking or, I mean to say, narration about Kṛṣṇa. So Bhagavad-gītā and Śrīmad-Bhāgavatam. Caitanya Mahāprabhu also recommended that "Let them be situated in their own position. There is no necessity of changing his position. Give him chance. Give him chance to hear. Then gradually..."
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Krsna consciousness will help us to revive our original status of senses. And that original status of senses, that sense of enjoyment, will be spiritual enjoyment

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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="LectureonBG43740NewYorkAugust211966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="199" link="Lecture on BG 4.37-40 -- New York, August 21, 1966" link_text="Lecture on BG 4.37-40 -- New York, August 21, 1966">
<div class="heading">If we, in our diseased condition, we go on satisfying the senses, then the disease will be aggravated. So for the present, saṁyatendriya, we have to control the senses just to get us cured from this material disease. That is the way. You have not to kill your senses. That is not given. Because your hand is burning, due to some disease, oh, if the physician says, "All right, cut off this hand," oh, that is not treatment. The treatment is that sensation, that burning sensation, should be cured. Hand should live as it is. So we are, we have got all desires, we have got all senses, spiritually. And we have to revive that, and that, Kṛṣṇa consciousness will help us to revive our original status of senses. And that original status of senses, that sense of enjoyment, will be spiritual enjoyment.
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<span class="link">[[Vanisource:Lecture on BG 4.37-40 -- New York, August 21, 1966|Lecture on BG 4.37-40 -- New York, August 21, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Senses. Yes. Here... Senses... We have got our transcendental senses. Now it is covered. Just like in our diseased condition, the same hand, the same nose, same ear, are there, but we feel something extraordinary. "Oh, my, there is headache. Oh, my hand is burning, burning. Oh!" But when the disease is cured, then you don't feel that sensation. So senses we have got. That is our spiritual senses. So we have to revive our spiritual senses. We are not senseless. As spirit soul, we have got our original senses, but that senses are now covered by this material contamination. Just like my senses, my hand burns during fever, due to the fever. But when the fever is moved, removed, when I get free from the fever attack, then I feel nice, similarly, we have got our senses; when we are freed from this material contamination, then we have got our proper use of the sense and enjoyment.</p>
<p>We have to wait for that purpose. And if our... If we, in our diseased condition, we go on satisfying the senses, then the disease will be aggravated. So for the present, saṁyatendriya, we have to control the senses just to get us cured from this material disease. That is the way. You have not to kill your senses. That is not given. Because your hand is burning, due to some disease, oh, if the physician says, "All right, cut off this hand," oh, that is not treatment. The treatment is that sensation, that burning sensation, should be cured. Hand should live as it is. So we are, we have got all desires, we have got all senses, spiritually. And we have to revive that, and that, Kṛṣṇa consciousness will help us to revive our original status of senses. And that original status of senses, that sense of enjoyment, will be spiritual enjoyment. That will give us real... Sukham atyantikaṁ yat atīndriya-grāhyam ([[Vanisource:BG 6.21|BG 6.21]]).</p>
<p>You'll find in the Bhagavad-gītā that happiness, happiness perceived by the senses, is beyond these material senses. And in the Nārada-bhakti-sūtra also you'll find that hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). When our senses are freed from all designation... Just like due to fever, I am feeling some extra sensation in my hand. That is a designation. When that designation is freed, then I come to my normal state. Similarly, at the present moment, due to this covering of material body, I have got different designative sensation, designative sensation. I am feeling I am, I am just using my senses under some designation. So we have to get free from this designation. That is the whole spiritual process. You haven't got to kill your senses. That will help you when you are in Kṛṣṇa consciousness.</p>
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If you want to enjoy spiritual life, then you have to enjoy in spiritual body. But as we have no information of the spiritual life, spiritual enjoyment, we are simply desiring to enjoy this world

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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="LectureonBG22122LondonAugust261973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="84" link="Lecture on BG 2.21-22 -- London, August 26, 1973" link_text="Lecture on BG 2.21-22 -- London, August 26, 1973">
<div class="heading">The original cause of our entanglement or liberation is our desire. As we are desiring. If you want, if you desire to become free from this implication of birth, death, old age, and disease, it is ready. And if you want to continue this implication, change of body, vāsāṁsi jīrṇāni... Because you cannot enjoy spiritual life in this material body. You can enjoy this material world with this material body. And if you want to enjoy spiritual life, then you have to enjoy in spiritual body. But as we have no information of the spiritual life, spiritual enjoyment, we are simply desiring to enjoy this world. Punaḥ punaś carvita-carvaṇānām ([[Vanisource:SB 7.5.30|SB 7.5.30]]), chewing the chewed.
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<span class="link">[[Vanisource:Lecture on BG 2.21-22 -- London, August 26, 1973|Lecture on BG 2.21-22 -- London, August 26, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In the Vedic literatures we find that both the Lord and the living entity, they are situated in the heart. The living entity, jīva, is desiring, and the master is sanctioning, and the prakṛti or the material nature is giving the body. "Here is the body, ready, sir. Come here." Therefore the original cause of our entanglement or liberation is our desire. As we are desiring. If you want, if you desire to become free from this implication of birth, death, old age, and disease, it is ready. And if you want to continue this implication, change of body, vāsāṁsi jīrṇāni... Because you cannot enjoy spiritual life in this material body. You can enjoy this material world with this material body. And if you want to enjoy spiritual life, then you have to enjoy in spiritual body. But as we have no information of the spiritual life, spiritual enjoyment, we are simply desiring to enjoy this world. Punaḥ punaś carvita-carvaṇānām ([[Vanisource:SB 7.5.30|SB 7.5.30]]), chewing the chewed. The same sex, the same man and woman, they are enjoying at home. The same again go to the naked dance. The object is the same, sex, here or there. But they are thinking, "If I go to the theater or naked dancing, it will be very enjoyable." So it is called punaḥ punaś carvita-carvaṇānām ([[Vanisource:SB 7.5.30|SB 7.5.30]]), chewing the chewed. The same sex life at home, chewing, and go to the naked club, chewing. Chewing the chewed. There is no rasa. There is no humor, mellow; therefore they are disappointed. Because the thing is the same. Just like you chew one sugarcane and take out the juice, and again if you chew, then what you will get? But they are so dull-headed, so rascal, they do not know. They are trying to get the, I mean to say, pleasure which is already enjoyed, which is already tasted. Punaḥ punaś carvita-carvaṇānām ([[Vanisource:SB 7.5.30|SB 7.5.30]]). Adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām. A human being... You'll find that when the dogs, they have sex life, they have no shame. So, many lusty people stand there and see. Seeing means they are willing, "If I could enjoy in the street like this." And sometimes they do. This is going on. Punaḥ punaś carvita-carvaṇānām ([[Vanisource:SB 7.5.30|SB 7.5.30]]).</p>
<p> Yan maithunādi gṛhamedhi sukhaṁ hi tuccham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). So this materialistic life means sex life. Very, very abominable, tuccham. If anyone has understood this, then he's liberated. But if, when one is still attracted, then it is to be understood that there is still delay in liberation. And one who has understood and has left it, even in this body he's liberated. He's called jīvan-muktaḥ sa ucyate.</p>
:īhā yasya harer dāsye
:karmaṇā manasā girā
:nikhilāsv apy avasthāsu
:jīvan-muktaḥ sa ucyate
<p>So how we can become free from this desire? Īhā yasya harer dāsye, If you simply desire to serve Kṛṣṇa, then you can get out. Otherwise, not. That is not possible. If you desire anything else except the service of the Lord, then māyā will give you inducement, "Why not enjoy this?"</p>
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