Vaniquotes - User contributions [en]

We are searching after whether there is God or there is no God. If there is God, what is the nature? What is the form? Whether He is person or imperson?

2018-07-11T09:59:16Z

LeoRP:

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[[Category:God's Form]]
[[Category:Person]]
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[[Category:Questions Posed by Srila Prabhupada]]

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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="AddresstoRotaryClubChandigarhOctober171976_0" class="quote" parent="General_Lectures" book="Lec" index="176" link="Address to Rotary Club -- Chandigarh, October 17, 1976" link_text="Address to Rotary Club -- Chandigarh, October 17, 1976">
<div class="heading">We are searching after whether there is God or there is no God. If there is God, what is the nature? What is the form? Whether He is person or imperson? There are so many questions. And to solve all these questions, the God Himself descends and speaks about Himself, and that speaking is this Bhagavad-gītā. God is speaking about Himself personally, personally present. So you can know Him, you can see Him, what He is, what is His function. Just to mitigate all our doubts, God is present here. And Kṛṣṇa says in the beginning of the Seventh Chapter of the Bhagavad-gītā how you can understand God.
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<span class="link">[[Vanisource:Address to Rotary Club -- Chandigarh, October 17, 1976|Address to Rotary Club -- Chandigarh, October 17, 1976]]: </span><div class="text"><p style="display: inline;">Ladies and Gentlemen, the President, I am very much thankful to you that you are eager to hear about what Kṛṣṇa wants to speak. Kṛṣṇa is accepted as the Supreme Personality of Godhead. All ācāryas-Rāmānujācārya, Madhvācārya, Viṣṇu, Nimbārka, and latest, Śrī Caitanya Mahāprabhu, and before that, other ācāryas like Vyāsadeva, Nārada, Asita, Devala, and before that, the original ācārya, Lord Brahmā, Lord Śiva—everyone accepted Kṛṣṇa, the Supreme Personality of Godhead. We are searching after whether there is God or there is no God. If there is God, what is the nature? What is the form? Whether He is person or imperson? There are so many questions. And to solve all these questions, the God Himself descends and speaks about Himself, and that speaking is this Bhagavad-gītā. God is speaking about Himself personally, personally present. So you can know Him, you can see Him, what He is, what is His function. Just to mitigate all our doubts, God is present here. And Kṛṣṇa says in the beginning of the Seventh Chapter of the Bhagavad-gītā how you can understand God without any doubt and in complete. That is spoken by God Himself.</p>
:mayy āsakta-manāḥ pārtha
:yogaṁ yuñjan mad-āśrayaḥ
:asaṁśayaṁ samagraṁ māṁ
:yathā jñāsyasi tac chṛṇu
:([[Vanisource:BG 7.1 (1972)|BG 7.1]])
<p>"My dear Pārtha, Arjuna, in order to know Me, God, asaṁśayam, without any doubt, and samagram," means in completeness, "as you can know Me, I am personally speaking to you." That means if you want to know God, you can know Him when He explains Himself. Otherwise, you cannot speculate. God is unlimited, and your speculative power is limited. So you cannot understand God without the mercy of God. That is the verdict of the Vedic literature. It is very easy to understand. Suppose here is a big man, rich man, learned man. You want to know about him. So you cannot understand him by speculation: "He may be of this standard. He may be like this. He may have so much money." You suggest; another friend suggests. In this way the study of that particular man is not complete. But if the same person kindly speaks and explains about himself that "Sir, I am like this." (aside:) Water. "My position is like this. I have got so much bank balance," that is the way. This is the way of understanding. It is called descending process. And there is another process, which is called ascending process. In Sanskrit it is called āroha-panthā, avaroha-panthā. Āroha-panthā... You want to go, to know about the sun planet or any other. Just like they are trying. They are trying to go there, Mars planet, Moon planet, by rising on the sky by their aeroplanes, sputniks. But they have not been able to understand what is the position of these planets. This is called āroha-panthā. But if somebody comes from the planet and explains everything, then you know it very easily. Similarly, God has come to explain Himself. You'll find in the Bhagavad-gītā.</p>
<p>This Bhagavad-gītā is recorded in the greater Indian history, Mahābhārata. Mahābhārata means greater India or greater Bhārata. Greater Bhārata means the whole planet was formerly Bhāratavarṣa.</p>
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There is no difference between the potencies of the arca and those of the personal forms of the Lord

2018-07-10T13:59:10Z

LeoRP:

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{{terms|"There is no difference between the potencies of the arca and those of the personal forms of the Lord"}}
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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="SB3118_0" class="quote" parent="SB_Canto_3" book="SB" index="18" link="SB 3.1.18" link_text="SB 3.1.18">
<div class="heading">There is no difference between the potencies of the arcā and those of the personal forms of the Lord. The example of the postbox and post office may be applied here. The little postboxes distributed all over the city have the same potency as the postal system in general.
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<span class="link">[[Vanisource:SB 3.1.18|SB 3.1.18, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">He began to travel alone, thinking only of Kṛṣṇa, through various holy places like Ayodhyā, Dvārakā and Mathurā. He traveled where the air, hill, orchard, river and lake are all pure and sinless and where the forms of the Unlimited decorate the temples. Thus he performed the pilgrim's progress.</p>
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<div class="purport text"><p>These arcā forms of the Lord may be considered idols by the atheists, but that does not matter for persons like Vidura or His many other servants. The forms of the Lord are mentioned here as ananta-liṅga. Such forms of the Lord have unlimited potency, the same as that of the Lord Himself. There is no difference between the potencies of the arcā and those of the personal forms of the Lord. The example of the postbox and post office may be applied here. The little postboxes distributed all over the city have the same potency as the postal system in general. The duty of the post office is to carry letters from one place to another. If one puts letters in postboxes authorized by the general post office, the function of carrying letters is performed without a doubt. Similarly, the arcā-mūrti can also deliver the same unlimited potency of the Lord as when He is personally present. Vidura, therefore, could see nothing but Kṛṣṇa in the different arcā forms, and ultimately he was able to realize Kṛṣṇa alone and nothing else.</p>
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There are two classes of men: iconoclast and iconographer. Those who imagine the form of God, they are not jnani, they are iconographer. And those who think that "I have killed God" or "I have finished God," they are iconoclast

2018-07-10T13:39:04Z

LeoRP:

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{{terms|"There are two classes of men: iconoclast and iconographer"}}
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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="LectureonBG71518NewYorkOctober91966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="284" link="Lecture on BG 7.15-18 -- New York, October 9, 1966" link_text="Lecture on BG 7.15-18 -- New York, October 9, 1966">
<div class="heading">Oh, you cannot imagine the form of God. God is so great. That may be your imagination, but that is not the form of God. That is concoction. They are called iconographer, iconographer. There are two classes of men: iconoclast and iconographer. Those who imagine the form of God, they are not jñānī, they are iconographer. And those who think that "I have killed God" or "I have finished God," they are iconoclast.
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<span class="link">[[Vanisource:Lecture on BG 7.15-18 -- New York, October 9, 1966|Lecture on BG 7.15-18 -- New York, October 9, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Then, therefore, Kṛṣṇa says, teṣāṁ jñānī nitya-yuktaḥ. Jñānī is nitya-yukta. Jñānī is not a... He is not a jñānī, or man in knowledge, who is not eternally engaged in the service of Kṛṣṇa. There are... There is a class of jñānī, impersonalists. They say that "Because to worship impersonal is very difficult for us, so imagine some form of God." They are not jñānīs; they are fools. Oh, you cannot imagine the form of God. God is so great. That may be your imagination, but that is not the form of God. That is concoction. They are called iconographer, iconographer. There are two classes of men: iconoclast and iconographer. Those who imagine the form of God, they are not jñānī, they are iconographer. And those who think that "I have killed God" or "I have finished God," they are iconoclast. Just like in India we have experienced during British days. There were Hindu-Muslim riots. So the Hindus would go to the mosque of the Muslim and break it, and the Muslim would go the temples of the Hindus and break the idol. And they'll think that "We have finished Hindu's God." Just like Hindus also think, "Oh, we have broken their mosque. Therefore I have broken their God." These are foolishness. In another case... I have got experience. When there was, I mean to say, noncooperation movement of Gandhi's, the people became riotous, and they began to break anything government, especially the post boxes on the street. They thought by breaking the post boxes they are finishing the post office.</p>
<p>So these are foolishness. They are not jñānī. One who has got real conception of God, they have no quarrel with each other. All the history of religious fight, Hindu-Muslim or Christian-non-Christian, they are all ignorant. They are all ignorant. One who is in the knowledge, he knows that God is one. God cannot be Hindu. God cannot be Muslim. God cannot be Christian. God is God. He has no material qualification. It is our conception that "God is such and such. God is such and such." That is imagination. That is called iconographer. So they are not jñānī. They are not man in knowledge. Man in knowledge is different. He knows that God is transcendental. Just like even Śaṅkarācārya, the impersonalist, he said, nārāyaṇaḥ paraḥ avyaktāt. And in the morning also we have discussed the point that one who knows God transcendental, above this material qualities, he knows.</p>
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If you want perfection in yoga system, don't be satisfied only by practicing a course of asana. You have to go further. Actually, the perfection of yoga system means when you are in samadhi, always thinking of the Visnu form of the Lord within your heart

2018-07-06T09:14:09Z

LeoRP:

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{{terms|"If you want perfection in yoga system, don't be satisfied only by practicing a course of asana. You have to go further. Actually, the perfection of yoga system means when you are in samadhi, always thinking of the Visnu form of the Lord within your heart"}}
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[[Category:God Is Lord Visnu]]
[[Category:God's Form]]
[[Category:Krsna Within Our Hearts]]
</div>
<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">If you want perfection in yoga system, don't be satisfied only by practicing a course of āsana. You have to go further. Actually, the perfection of yoga system means when you are in samādhi, always thinking of the Viṣṇu form of the Lord within your heart, without being disturbed. Therefore the yogis go in a secluded place, and in samādhi they... Controlling all the senses and the mind.
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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;">Now who can think of Kṛṣṇa always within himself? That is also very easy to understand. If you love somebody, then you can think of him always within yourself. Otherwise it is not possible. If you love somebody, then naturally you'll think of him always. That is described in the Brahma-saṁhitā:</p>
:premāñjana-cchurita-bhakti-vilocanena
:santaḥ sadaiva hṛdayeṣu vilokayanti
:yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
:(Bs. 5.38)
<p>Premāñjana-cchurita-bhakti-vilocanena. One who has developed love of God, or Kṛṣṇa... When I speak of Kṛṣṇa, you should understand "God." Premāñjana-cchurita-bhakti-vilocanena (Bs. 5.38). Another name of Kṛṣṇa is Śyāmasundara. He is blackish like the cloud, but very beautiful; therefore His name is Śyāmasundara. So in this verse of Brahma-saṁhitā it is said that the santaḥ, saintly person, who has developed love for Śyāmasundara, Kṛṣṇa... Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva (Bs. 5.38). Sadaiva means always, constantly. Santaḥ sadaiva hṛdayeṣu. Hṛdayeṣu means within the heart. Actually, when one comes to the point of samādhi in yoga system, he thinks of Viṣṇu form of the Lord within the heart without any stopping. That is called samādhi. He is absorbed in the thought of Viṣṇu within the heart.</p>
<p>So Kṛṣṇa, Śyāmasundara, is the original Viṣṇu. That is stated in the Bhagavad-gītā. Ahaṁ sarvasya prabhavaḥ ([[Vanisource:BG 10.8 (1972)|BG 10.8]]). Sarvasya means including Brahmā, Viṣṇu, Maheśvara. Everyone. Ahaṁ sarvasya prabhavaḥ. So He is the original Viṣṇu. According to śāstra, Vedic literature, He is original Viṣṇu, Kṛṣṇa, then His first expansion is Baladeva. Baladeva expansion: Saṅkarṣaṇa. Saṅkarṣaṇa expansion: Nārāyaṇa. Nārāyaṇa expansion: Viṣṇu, Mahā-Viṣṇu, Garbhodakaśāyī, Kṣīrodakaśāyī. These are statements. So Kṛṣṇa is the original Viṣṇu, Śyāmasundara.</p>
<p>So this is the perfect system. Mad-gatenāntar-ātmanā. "Anyone who is thinking of Kṛṣṇa always within himself, he is first-class yogi." If you want perfection in yoga system, don't be satisfied only by practicing a course of āsana. You have to go further. Actually, the perfection of yoga system means when you are in samādhi, always thinking of the Viṣṇu form of the Lord within your heart, without being disturbed. Therefore the yogis go in a secluded place, and in samādhi they... Controlling all the senses and the mind. You have to control the mind, control the senses, and concentrate everything on the form of Viṣṇu. That is called perfection of yoga. And after that, there are other siddhis, aṣṭa-siddhi-aṇimā, laghimā, prāpti.</p>
<p>So actually this yoga system is very, very difficult. It may be possible by some solitary man, but for the general mass of people it is not possible. The general mass of people, that is recommended in the śāstra that</p>
:harer nāma harer nāma harer nāmaiva kevalam
:kalau nāsty eva nāsty eva nāsty eva gatir anyathā
:([[Vanisource:CC Adi 17.21|CC Adi 17.21]])
<p>There is no other alternative. Nāsty eva, nāsty eva. There is no other alternative, no other alternative, no other alternative. Three times. Three times means yoga, jñāna, and arcana. Yoga system as it was recommended in the Satya-yuga, kṛte yad dhyāyato viṣṇum, that is yoga—always in meditation of Viṣṇu. That is called yoga. Kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ ([[Vanisource:SB 12.3.52|SB 12.3.52]]). And in the Tretā-yuga, by performing great sacrifices, yajñas. And in the Dvāpara-yuga, by temple worship. Kalau tad dhari-kīrtanāt: in the Kali-yuga, this age...</p>
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Great sages who are always in meditation can see the personal form of the Lord within their hearts

2018-07-05T13:06:23Z

LeoRP:

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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="SB64Summary_0" class="quote" parent="SB_Canto_6" book="SB" index="141" link="SB 6.4 Summary" link_text="SB 6.4 Summary">
<div class="heading">Because of the living entity's ignorance, his senses are engaged with material objects. Since the living entity is alive, he can understand the creation of this material world to some extent, but he cannot understand the Supreme Personality of Godhead, who is beyond the conception of the body, mind and intelligence. Nevertheless, great sages who are always in meditation can see the personal form of the Lord within their hearts.
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<span class="link">[[Vanisource:SB 6.4 Summary|SB 6.4 Summary]]: </span><div style="display: inline;" class="text"><p style="display: inline;">After Mahārāja Parīkṣit appealed to Śukadeva Gosvāmī to describe in further detail the creation of the living entities within this universe, Śukadeva Gosvāmī informed him that when the Pracetās, the ten sons of Prācīnabarhi, entered the sea to execute austerities, the planet earth was neglected because of the absence of a king. Naturally many weeds and unnecessary trees grew, and no food grains were produced. Indeed, all the land became like a forest. When the ten Pracetās came out of the sea and saw the entire world full of trees, they were very angry with the trees and decided to destroy them all to rectify the situation. Thus the Pracetās created wind and fire to burn the trees to ashes. Soma, however, the king of the moon and the king of all vegetation, forbade the Pracetās to destroy the trees, since the trees are the source of fruit and flowers for all living beings. Just to satisfy the Pracetās, Soma gave them a beautiful girl born of Pramlocā Apsarā. By the semen of all the Pracetās, Dakṣa was born of that girl.</p>
<p>In the beginning, Dakṣa created all the demigods, demons and human beings, but when he found the population not increasing properly, he took sannyāsa and went to Vindhya Mountain, where be underwent severe austerities and offered Lord Viṣṇu a particular prayer known as Haṁsa-guhya, by which Lord Viṣṇu became very pleased with him. The contents of the prayer were as follows.</p>
<p>"The Supreme Personality of Godhead, the Supersoul, Lord Hari, is the controller of both the living entities and the material nature. He is self-sufficient and self-effulgent. As the subject matter of perception is not the cause of our perceiving senses, so the living entity, although within his body, does not cause his eternal friend the Supersoul, who is the cause of creation of all the senses. Because of the living entity's ignorance, his senses are engaged with material objects. Since the living entity is alive, he can understand the creation of this material world to some extent, but he cannot understand the Supreme Personality of Godhead, who is beyond the conception of the body, mind and intelligence. Nevertheless, great sages who are always in meditation can see the personal form of the Lord within their hearts.</p>
<p>"Since an ordinary living being is materially contaminated, his words and intelligence are also material. Therefore he cannot ascertain the Supreme Personality of Godhead by manipulating his material senses. The conception of God derived through the material senses is inaccurate because the Supreme Lord is beyond the material senses, but when one engages his senses in devotional service, the eternal Supreme Personality of Godhead is revealed on the platform of the soul. When that Supreme Godhead becomes the aim of one's life, one is said to have attained spiritual knowledge.</p>
<p>"The Supreme Brahman is the cause of all causes because He originally existed before the creation. He is the original cause of everything, both material and spiritual, and His existence is independent. However, the Lord has a potency called avidyā, the illusory energy, which induces the false arguer to think himself perfect and which induces the illusory energy to bewilder the conditioned soul. That Supreme Brahman, the Supersoul, is very affectionate to His devotees. To bestow mercy upon them, He discloses His form, name, attributes and qualities to be worshiped within this material world.</p>
<p>"Unfortunately, however, those who are materially absorbed worship various demigods. As the air passes over a lotus flower and carries the scent of the flower with it, or as the air sometimes carries dust and therefore assumes colors, the Supreme Personality of Godhead appears as the various demigods according to the desires of His various foolish worshipers, but actually He is the supreme truth, Lord Viṣṇu. To fulfill the desires of His devotees, He appears in various incarnations, and therefore there is no need to worship the demigods."</p>
<p>Being very satisfied by the prayers of Dakṣa, Lord Viṣṇu appeared before Dakṣa with eight arms. The Lord was dressed in yellow garments and had a blackish complexion. Understanding that Dakṣa was very eager to follow the path of enjoyment, the Lord awarded him the potency to enjoy the illusory energy. The Lord offered him the daughter of Pañcajana named Asiknī, who was suitable for Mahārāja Dakṣa to enjoy in sex. Indeed, Dakṣa received his name because he was very expert in sex life. After awarding this benediction, Lord Viṣṇu disappeared.</p>
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Sarupya means

2018-07-04T13:20:01Z

LeoRP:

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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>
</div>
<div id="CCMadhya6266_0" class="quote" parent="CC_Madhya-lila" book="CC" index="1234" link="CC Madhya 6.266" link_text="CC Madhya 6.266">
<div class="heading">Sārūpya means attaining a four-handed form exactly like that of the Lord.
</div>
<span class="link">[[Vanisource:CC Madhya 6.266|CC Madhya 6.266, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“There are five kinds of liberation: sālokya, sāmīpya, sārūpya, sārṣṭi and sāyujya.</p>
</div>
<div class="purport text"><p>Sālokya means that after material liberation one is promoted to the planet where the Supreme Personality of Godhead resides, sāmīpya means remaining an associate of the Supreme Personality of Godhead, sārūpya means attaining a four-handed form exactly like that of the Lord., sārṣṭi means attaining opulences like those of the Supreme Lord, and sāyujya means merging into the Brahman effulgence of the Lord. These are the five types of liberation.</p>
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</div>
</div>

Quadruple forms

2018-07-04T13:19:32Z

LeoRP:

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<div id="facts">
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[[Category:Quadruple|2]]
[[Category:God's Form|2]]
</div>
<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
</div>
<div id="CCAdi5Summary_0" class="quote" parent="CC_Adi-lila" book="CC" index="604" link="CC Adi 5 Summary" link_text="CC Adi 5 Summary">
<span class="link">[[Vanisource:CC Adi 5 Summary|CC Adi 5 Summary]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Beyond the limitation of this material world is the spiritual sky, paravyoma, which has many spiritual planets, the supreme of which is called Kṛṣṇaloka. Kṛṣṇaloka, the abode of Kṛṣṇa, has three divisions, which are known as Dvārakā, Mathurā and Gokula. In that abode the Personality of Godhead expands Himself into four plenary portions-Kṛṣṇa, Balarāma, Pradyumna (the transcendental Cupid) and Aniruddha. They are known as the original quadruple forms.</p>
</div>
</div>
<div id="CCAdi55_1" class="quote" parent="CC_Adi-lila" book="CC" index="609" link="CC Adi 5.5" link_text="CC Adi 5.5">
<span class="link">[[Vanisource:CC Adi 5.5|CC Adi 5.5, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">These two are one and the same identity. They differ only in form. Lord Balarāma is the first bodily expansion of Kṛṣṇa, and He assists in Lord Kṛṣṇa's transcendental pastimes.</p>
</div>
<div class="purport text"><p>Balarāma is a svāṁśa expansion of the Lord, and therefore there is no difference in potency between Kṛṣṇa and Balarāma. The only difference is in Their bodily structure. As the first expansion of Godhead, Balarāma is the chief Deity among the first quadruple forms, and He is the foremost assistant of Śrī Kṛṣṇa in His transcendental activities.</p>
</div>
</div>
<div id="CCAdi510_2" class="quote" parent="CC_Adi-lila" book="CC" index="614" link="CC Adi 5.10" link_text="CC Adi 5.10">
<span class="link">[[Vanisource:CC Adi 5.10|CC Adi 5.10, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">He executes the orders of Lord Kṛṣṇa in the work of creation, and in the form of Lord Śeṣa He serves Kṛṣṇa in various ways.</p>
</div>
<div class="purport text"><p>According to expert opinion, Balarāma, as the chief of the original quadruple forms, is also the original Saṅkarṣaṇa. Balarāma, the first expansion of Kṛṣṇa, expands Himself in five forms: (1) Mahā-saṅkarṣaṇa, (2) Kāraṇābdhiśāyī, (3) Garbhodakaśāyī, (4) Kṣīrodakaśāyī, and (5) Śeṣa. These five plenary portions are responsible for both the spiritual and material cosmic manifestations. In these five forms Lord Balarāma assists Lord Kṛṣṇa in His activities. The first four of these forms are responsible for the cosmic manifestations, whereas Śeṣa is responsible for personal service to the Lord. Śeṣa is called Ananta, or unlimited, because He assists the Personality of Godhead in His unlimited expansions by performing an unlimited variety of services. Śrī Balarāma is the servitor Godhead who serves Lord Kṛṣṇa in all affairs of existence and knowledge. Lord Nityānanda Prabhu, who is the same servitor Godhead, Balarāma, performs the same service to Lord Gaurāṅga by constant association.</p>
</div>
</div>
<div id="CCAdi523_3" class="quote" parent="CC_Adi-lila" book="CC" index="627" link="CC Adi 5.23" link_text="CC Adi 5.23">
<span class="link">[[Vanisource:CC Adi 5.23|CC Adi 5.23, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Lord Kṛṣṇa manifests His own form in Mathurā and Dvārakā. He enjoys pastimes in various ways by expanding into the quadruple forms.</p>
</div>
</div>
<div id="CCAdi524_4" class="quote" parent="CC_Adi-lila" book="CC" index="628" link="CC Adi 5.24" link_text="CC Adi 5.24">
<span class="link">[[Vanisource:CC Adi 5.24|CC Adi 5.24, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are the primary quadruple forms, from whom all other quadruple forms are manifested. They are all purely transcendental.</p>
</div>
</div>
<div id="CCAdi540_5" class="quote" parent="CC_Adi-lila" book="CC" index="643" link="CC Adi 5.40" link_text="CC Adi 5.40">
<span class="link">[[Vanisource:CC Adi 5.40|CC Adi 5.40, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Within the spiritual sky is a second manifestation of the quadruple forms of Dvārakā from the abode of Kṛṣṇa. Among these forms, which are all spiritual and immune to the material modes, Śrī Baladeva is represented as Mahā-saṅkarṣaṇa.</p>
<p>The activities in the spiritual sky are manifested by the internal potency in pure spiritual existence. They expand in six transcendental opulences, which are all manifestations of Mahā-saṅkarṣaṇa, who is the ultimate reservoir and objective of all living entities. Although belonging to the marginal potency, known as jīva-śakti, the spiritual sparks known as the living entities are subjected to the conditions of material energy. It is because these sparks are related with both the internal and external potencies of the Lord that they are known as belonging to the marginal potency.</p>
</div>
</div>
<div id="CCAdi540_6" class="quote" parent="CC_Adi-lila" book="CC" index="643" link="CC Adi 5.40" link_text="CC Adi 5.40">
<span class="link">[[Vanisource:CC Adi 5.40|CC Adi 5.40, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In considering the quadruple forms of the absolute Personality of Godhead, known as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha, the impersonalists, headed by Śrīpāda Śaṅkarācārya, have interpreted the aphorisms of the Vedānta-sūtra in a way suitable for the impersonalist school. To provide the intrinsic import of such aphorisms, however, Śrīla Rūpa Gosvāmī, the leader of the six Gosvāmīs of Vṛndāvana, has properly replied to the impersonalists in his Laghu-bhāgavatāmṛta, which is a natural commentary on the aphorisms of the Vedānta-sūtra.</p>
<p>The Padma Purāṇa, as quoted by Śrīla Rūpa Gosvāmī in his Laghu-bhāgavatāmṛta, describes that in the spiritual sky there are four directions, corresponding to east, west, north and south, in which Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna are situated. The same forms are also situated in the material sky. The Padma Purāṇa also describes a place in the spiritual sky known as Vedavatī-pura, where Vāsudeva resides. In Viṣṇuloka, which is above Satyaloka, Saṅkarṣaṇa resides. Mahā-saṅkarṣaṇa is another name of Saṅkarṣaṇa. Pradyumna lives in Dvārakā-pura, and Aniruddha lies on the eternal bed of Śeṣa, generally known as ananta-śayyā, on the island called Śvetadvīpa, in the ocean of milk.</p>
</div>
</div>
<div id="CCAdi541_7" class="quote" parent="CC_Adi-lila" book="CC" index="644" link="CC Adi 5.41" link_text="CC Adi 5.41">
<span class="link">[[Vanisource:CC Adi 5.41|CC Adi 5.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrīpāda Śaṅkarācārya has misleadingly explained the quadruple form (catur-vyūha) in his interpretation of the forty-second aphorism of Chapter Two of the second khaṇḍa of the Vedānta-sūtra (utpatty-asambhavāt). In verses 41 through 47 of this chapter of Śrī Caitanya-caritāmṛta, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī answers Śrīpāda Śaṅkarācārya's misleading objections to the personal feature of the Absolute Truth.</p>
<p>The Supreme Personality of Godhead, the Absolute Truth, is not like a material object that can be known by experimental knowledge or sense perception. In the Nārada-pañcarātra this fact has been explained by Nārāyaṇa Himself to Lord Śiva. But Śaṅkarācārya, the incarnation of Śiva, under the order of Nārāyaṇa, his master, had to mislead the monists, who favor ultimate extinction. In the conditioned stage of existence, all living entities have four basic defects, of which one is the cheating propensity. Śaṅkarācārya has carried this cheating propensity to the extreme to mislead the monists.</p>
</div>
</div>
<div id="CCAdi541_8" class="quote" parent="CC_Adi-lila" book="CC" index="644" link="CC Adi 5.41" link_text="CC Adi 5.41">
<span class="link">[[Vanisource:CC Adi 5.41|CC Adi 5.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Actually, the explanation of the quadruple forms in the Vedic literature cannot be understood by the speculation of a conditioned soul. The quadruple forms should therefore be accepted just as They are described. The authority of the Vedas is such that even if one does not understand something by his limited perception, he should accept the Vedic injunction and not create interpretations to suit his imperfect understanding. In his Śārīraka-bhāṣya, however, Śaṅkarācārya has increased the misunderstanding of the monists.</p>
<p>The quadruple forms have a spiritual existence that can be realized in vasudeva-sattva (śuddha-sattva), or unqualified goodness, which accompanies complete absorption in the understanding of Vāsudeva. The quadruple forms, who are full in the six opulences of the Supreme Personality of Godhead, are the enjoyers of the internal potency. Thinking the absolute Personality of Godhead to be poverty-stricken or to have no potency—or, in other words, to be impotent—is simply rascaldom. This rascaldom is the profession of the conditioned soul, and it increases his bewilderment. One who cannot understand the distinctions between the spiritual world and the material world has no qualification to examine or know the situation of the transcendental quadruple forms. In his commentary on Vedānta-sūtra 2.2.42–45, His Holiness Śrīpāda Śaṅkarācārya has made a futile attempt to nullify the existence of these quadruple forms in the spiritual world.</p>
</div>
</div>
<div id="CCAdi541_9" class="quote" parent="CC_Adi-lila" book="CC" index="644" link="CC Adi 5.41" link_text="CC Adi 5.41">
<span class="link">[[Vanisource:CC Adi 5.41|CC Adi 5.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śaṅkarācārya also says (sūtra 44) that he cannot accept the devotees' idea that Saṅkarṣaṇa, Pradyumna and Aniruddha are equally as powerful as the absolute Personality of Godhead, full in the six opulences of knowledge, wealth, strength, fame, beauty and renunciation, and free from the flaw of generation at a certain point. Even if They are full expansions, the flaw of generation remains. Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha, being distinct individual persons, cannot be one. Therefore if They are accepted as absolute, full and equal, there would have to be many Personalities of Godhead. But there is no need to accept that there are many Personalities of Godhead, because acceptance of one omnipotent God is sufficient for all purposes. The acceptance of more than one God is contradictory to the conclusion that Lord Vāsudeva, the absolute Personality of Godhead, is one without a second. Even if we agree to accept that the quadruple forms of Godhead are all identical, we cannot avoid the incongruous flaw of noneternity. Unless we accept that there are some differences among the personalities, there is no meaning to the idea that Saṅkarṣaṇa is an expansion of Vāsudeva, Pradyumna is an expansion of Saṅkarṣaṇa, and Aniruddha is an expansion of Pradyumna. There must be a distinction between cause and effect. For example, a pot is distinct from the earth from which it is made, and therefore we can ascertain that the earth is the cause and the pot is the effect. Without such distinctions, there is no meaning to cause and effect. Furthermore, the followers of the Pañcarātric principles do not accept any differences in knowledge and qualities between Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. The devotees accept all these expansions to be one, but why should they restrict oneness to these quadruple expansions? Certainly we should not do so, for all living entities, from Brahmā to the insignificant ant, are expansions of Vāsudeva, as accepted in all the śrutis and smṛtis.</p>
</div>
</div>
<div id="CCAdi541_10" class="quote" parent="CC_Adi-lila" book="CC" index="644" link="CC Adi 5.41" link_text="CC Adi 5.41">
<span class="link">[[Vanisource:CC Adi 5.41|CC Adi 5.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In his Laghu-bhāgavatāmṛta (Pūrva 5.165–193), Śrīla Rūpa Gosvāmī has refuted the charges directed against the devotees by Śrīpāda Śaṅkarācārya regarding their explanation of the quadruple forms Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. Rūpa Gosvāmī says that these four expansions of Nārāyaṇa are present in the spiritual sky, where They are famous as Mahāvastha. Among Them, Vāsudeva is worshiped within the heart by meditation because He is the predominating Deity of the heart, as explained in Śrīmad-Bhāgavatam (4.3.23).</p>
<p>Saṅkarṣaṇa, the second expansion, is Vāsudeva's personal expansion for pastimes, and since He is the reservoir of all living entities, He is sometimes called jīva. The beauty of Saṅkarṣaṇa is greater than that of innumerable full moons radiating light beams. He is worshipable as the principle of ego. He has invested Anantadeva with all the potencies of sustenance. For the dissolution of the creation, He also exhibits Himself as the Supersoul in Rudra, in Adharma (the personality of irreligion), in sarpa (snakes), in Antaka (Yamarāja, the lord of death) and in the demons.</p>
<p>Pradyumna, the third manifestation, appears from Saṅkarṣaṇa. Those who are especially intelligent worship this Pradyumna expansion of Saṅkarṣaṇa as the principle of the intelligence. The goddess of fortune always chants the glories of Pradyumna in the place known as Ilāvṛta-varṣa, and she always serves Him with great devotion. His complexion appears sometimes golden and sometimes bluish like new monsoon clouds in the sky. He is the origin of the creation of the material world, and He has invested His creative principle in Cupid. It is by His direction only that all men and demigods and other living entities function with energy for regeneration.</p>
<p>Aniruddha, the fourth of the quadruple expansions, is worshiped by great sages and psychologists as the principle of the mind. His complexion is similar to the bluish hue of a blue cloud. He engages in the maintenance of the cosmic manifestation and is the Supersoul of Dharma (the deity of religiosity), the Manus (the progenitors of mankind) and the devatās (demigods). The Mokṣa-dharma Vedic scripture indicates that Pradyumna is the Deity of the total mind, whereas Aniruddha is the Deity of the total ego, but previous statements regarding the quadruple forms are confirmed in the Pañcarātra tantras in all respects.</p>
</div>
</div>
<div id="CCAdi541_11" class="quote" parent="CC_Adi-lila" book="CC" index="644" link="CC Adi 5.41" link_text="CC Adi 5.41">
<span class="link">[[Vanisource:CC Adi 5.41|CC Adi 5.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is a defect of Māyāvāda commentaries that they make one statement in one place and a contradictory statement in another place as a tactic to refute the Bhāgavata school. Thus Māyāvādī commentators do not even follow regulative principles. It should be noted that the Bhāgavata school accepts the quadruple forms of Nārāyaṇa, but that does not mean that it accepts many Gods. Devotees know perfectly well that the Absolute Truth, the Supreme Personality of Godhead, is one without a second. They are never pantheists, worshipers of many Gods, for this is against the injunction of the Vedas. Devotees completely believe, with strong faith, that Nārāyaṇa is transcendental and has inconceivable proprietorship of various transcendental potencies.</p>
</div>
</div>
<div id="CCAdi541_12" class="quote" parent="CC_Adi-lila" book="CC" index="644" link="CC Adi 5.41" link_text="CC Adi 5.41">
<span class="link">[[Vanisource:CC Adi 5.41|CC Adi 5.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The evidence of the Pañcarātras cannot be neglected. Only untrained persons who have not genuinely studied the Pañcarātras think that the Pañcarātras contradict the śrutis regarding the birth or beginning of the living entity. In this connection, we must accept the verdict of Śrīmad-Bhāgavatam, which says, "The absolute Personality of Godhead, who is known as Vāsudeva and who is very affectionate toward His surrendered devotees, expands Himself in quadruple forms who are subordinate to Him and at the same time identical with Him in all respects." The Pauṣkara-saṁhitā states, "The scriptures that recommend that brāhmaṇas worship the quadruple forms of the Supreme Personality of Godhead are called āgamas (authorized Vedic literatures)." In all Vaiṣṇava literature it is said that worshiping these quadruple forms is as good as worshiping the Supreme Personality of Godhead Vāsudeva, who in His different expansions, complete in six opulences, can accept offerings from His devotees of the results of their prescribed duties. Worshiping the expansions for pastimes, such as Nṛsiṁha, Rāma, Śeṣa and Kūrma, promotes one to the worship of the Saṅkarṣaṇa quadruple.</p>
</div>
</div>
<div id="CCAdi541_13" class="quote" parent="CC_Adi-lila" book="CC" index="644" link="CC Adi 5.41" link_text="CC Adi 5.41">
<span class="link">[[Vanisource:CC Adi 5.41|CC Adi 5.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The original quadruple forms—Kṛṣṇa, Baladeva, Pradyumna and Aniruddha—expand into another quadruple, which is present in the Vaikuṇṭha planets of the spiritual sky. Therefore the quadruple forms in the spiritual sky are the second manifestation of the original quadruple in Dvārakā. As explained above, Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are all changeless, transcendental plenary expansions of the Supreme Lord who have no relation to the material modes. The Saṅkarṣaṇa form in the second quadruple is not only a representation of Balarāma but also the original cause of the Causal Ocean, where Kāraṇodakaśāyī Viṣṇu lies asleep, breathing out the seeds of innumerable universes.</p>
</div>
</div>
<div id="CCAdi5120_14" class="quote" parent="CC_Adi-lila" book="CC" index="722" link="CC Adi 5.120" link_text="CC Adi 5.120">
<span class="link">[[Vanisource:CC Adi 5.120|CC Adi 5.120, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Skanda Purāṇa, in the Ayodhyā-māhātmya chapter, the demigod Indra requested Lord Śeṣa, who was standing before him as Lakṣmaṇa, "Please go to Your eternal abode, Viṣṇuloka, where Your expansion Śeṣa, with His serpentine hoods, is also present." After thus dispatching Lakṣmaṇa to the regions of Pātāla, Lord Indra returned to his abode. This quotation indicates that the Saṅkarṣaṇa of the quadruple form descends with Lord Rāma as Lakṣmaṇa. When Lord Rāma disappears, Śeṣa again separates Himself from the personality of Lakṣmaṇa. Śeṣa then returns to His own abode in the Pātāla regions, and Lakṣmaṇa returns to His abode in Vaikuṇṭha.</p>
</div>
</div>
<div id="CCAdi5120_15" class="quote" parent="CC_Adi-lila" book="CC" index="722" link="CC Adi 5.120" link_text="CC Adi 5.120">
<span class="link">[[Vanisource:CC Adi 5.120|CC Adi 5.120, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Laghu-bhāgavatāmṛta gives the following description: "The Saṅkarṣaṇa of the second group of quadruple forms appears as Rāma, taking with Him Śeṣa, who bears the global spheres. There are two features of Śeṣa. One is the bearer of the globes, and the other is the bedstead servitor. The Śeṣa who bears the globes is a potent incarnation of Saṅkarṣaṇa, and therefore He is sometimes also called Saṅkarṣaṇa. The bedstead feature of Śeṣa always presents himself as an eternal servitor of the Lord."</p>
</div>
</div>
<div id="CCAdi5132_16" class="quote" parent="CC_Adi-lila" book="CC" index="734" link="CC Adi 5.132" link_text="CC Adi 5.132">
<span class="link">[[Vanisource:CC Adi 5.132|CC Adi 5.132, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Laghu-bhāgavatāmṛta Śrīla Rūpa Gosvāmī has explained Kṛṣṇa's being both Kṣīrodakaśāyī Viṣṇu and Nārāyaṇa in the spiritual sky and expanding in the quadruple forms known as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. He has refuted the idea that Kṛṣṇa is an incarnation of Nārāyaṇa. Some devotees think that Nārāyaṇa is the original Personality of Godhead and that Kṛṣṇa is an incarnation. Even Śaṅkarācārya, in his commentary on the Bhagavad-gītā, has accepted Nārāyaṇa as the transcendental Personality of Godhead who appeared as Kṛṣṇa, the son of Devakī and Vasudeva. Therefore this matter may be difficult to understand. But the Gauḍīya Vaiṣṇava-sampradāya, headed by Rūpa Gosvāmī, has established the principle of the Bhagavad-gītā that everything emanates from Kṛṣṇa, who says in the Bhagavad-gītā, ahaṁ sarvasya prabhavaḥ: ([[Vanisource:BG 10.8 (1972)|BG 10.8]]) "I am the original source of everything." "Everything" includes Nārāyaṇa.</p>
</div>
</div>
<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
</div>
<div id="CCMadhya20184_0" class="quote" parent="CC_Madhya-lila" book="CC" index="4672" link="CC Madhya 20.184" link_text="CC Madhya 20.184">
<span class="link">[[Vanisource:CC Madhya 20.184|CC Madhya 20.184, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When a form of Kṛṣṇa is nondifferent from the original form but is less important and exhibits less potency, it is called svāṁśa. Examples of svāṁśa expansions can be found in the quadruple forms of the Lord residing in Their respective places, beginning with Saṅkarṣaṇa, Vāsudeva, Pradyumna and Aniruddha, and also in the puruṣa-avatāras, līlā-avatāras, manvantara-avatāras and yuga-avatāras.</p>
</div>
</div>
<div id="CCMadhya20189_1" class="quote" parent="CC_Madhya-lila" book="CC" index="4677" link="CC Madhya 20.189" link_text="CC Madhya 20.189">
<span class="link">[[Vanisource:CC Madhya 20.189|CC Madhya 20.189, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“The first expansion of the caturvyūha, quadruple forms, is unique. There is nothing to compare with Them. These quadruple forms are the source of unlimited quadruple forms."</p>
</div>
</div>
<div id="CCMadhya20192_2" class="quote" parent="CC_Madhya-lila" book="CC" index="4680" link="CC Madhya 20.192" link_text="CC Madhya 20.192">
<span class="link">[[Vanisource:CC Madhya 20.192|CC Madhya 20.192, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“Lord Kṛṣṇa again expands, and within the paravyoma, the spiritual sky, He is situated in fullness as the four-handed Nārāyaṇa, accompanied by expansions of the original quadruple form."</p>
</div>
</div>
<div id="CCMadhya20193_3" class="quote" parent="CC_Madhya-lila" book="CC" index="4681" link="CC Madhya 20.193" link_text="CC Madhya 20.193">
<span class="link">[[Vanisource:CC Madhya 20.193|CC Madhya 20.193, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“Thus the original quadruple forms again manifest Themselves in a second set of quadruple expansions. The residences of these second quadruple expansions cover the four directions."</p>
</div>
</div>
<div id="CCMadhya20194_4" class="quote" parent="CC_Madhya-lila" book="CC" index="4682" link="CC Madhya 20.194" link_text="CC Madhya 20.194">
<span class="link">[[Vanisource:CC Madhya 20.194|CC Madhya 20.194, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“Again these quadruple forms expand three times, beginning with Keśava. That is the fulfillment of the pastime forms."</p>
</div>
</div>
<div id="CCMadhya20210_5" class="quote" parent="CC_Madhya-lila" book="CC" index="4698" link="CC Madhya 20.210" link_text="CC Madhya 20.210">
<span class="link">[[Vanisource:CC Madhya 20.210|CC Madhya 20.210, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“Vāsudeva and the three others are direct prābhava pastime forms of Lord Kṛṣṇa. Of these quadruple forms, the pastime expansions are twenty in number."</p>
</div>
</div>
</div>

Meditation or worship of the virat-rupa, the universal form of the Lord

2018-07-04T13:19:08Z

LeoRP:

<div id="compilation">
<div id="facts">
{{terms|"meditate"|"meditation"|"universal form"|"universal gigantic form"|"virat-rupa"|"worship"|"worships"}}
{{notes|VedaBase query: "worship* universal form"@40 or "meditat* universal form"/10 or "worship* virat rupa "@40 or "meditat* virat rupa "/10}}
{{compiler|Labangalatika|Mayapur}}
{{complete|ALL}}
{{first|21Aug11}}
{{last|04Sep11}}
{{totals_by_section|BG=1|SB=15|CC=0|OB=1|Lec=3|Con=1|Let=1}}
{{total|22}}
{{toc right}}
[[Category:Meditation|2]]
[[Category:Worshiping God|2]]
[[Category:Virat-rupa|2]]
[[Category:God's Universal Form|2]]
</div>
<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>
</div>
<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>
</div>
<div id="BG915_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="73" link="BG 9.15" link_text="BG 9.15">
<div class="heading">There are others who are still lower, and these are divided into three: (1) he who worships himself as one with the Supreme Lord, (2) he who concocts some form of the Supreme Lord and worships that, and (3) he who accepts the universal form, the viśvarūpa of the Supreme Personality of Godhead, and worships that.
</div>
<span class="link">[[Vanisource:BG 9.15 (1972)|BG 9.15, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Others, who engage in sacrifice by the cultivation of knowledge, worship the Supreme Lord as the one without a second, as diverse in many, and in the universal form.</p>
</div>
<div class="purport text"><p>This verse is the summary of the previous verses. The Lord tells Arjuna that those who are purely in Kṛṣṇa consciousness and do not know anything other than Kṛṣṇa are called mahātmā; yet there are other persons who are not exactly in the position of mahātmā but who worship Kṛṣṇa also, in different ways. Some of them have already been described as the distressed, the financially destitute, the inquisitive, and those who are engaged in the cultivation of knowledge. But there are others who are still lower, and these are divided into three: (1) he who worships himself as one with the Supreme Lord, (2) he who concocts some form of the Supreme Lord and worships that, and (3) he who accepts the universal form, the viśvarūpa of the Supreme Personality of Godhead, and worships that. Out of the above three, the lowest, those who worship themselves as the Supreme Lord, thinking themselves to be monists, are most predominant. Such people think themselves to be the Supreme Lord, and in this mentality they worship themselves. This is also a type of God worship, for they can understand that they are not the material body but are actually spiritual soul; at least, such a sense is prominent. Generally the impersonalists worship the Supreme Lord in this way. The second class includes the worshipers of the demigods, those who by imagination consider any form to be the form of the Supreme Lord. And the third class includes those who cannot conceive of anything beyond the manifestation of this material universe. They consider the universe to be the supreme organism or entity and worship that. The universe is also a form of the Lord.</p>
</div>
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB1330_0" class="quote" parent="SB_Canto_1" book="SB" index="86" link="SB 1.3.30" link_text="SB 1.3.30">
<div class="heading">The virāṭ-rūpa is conceived for those who are just neophyte worshipers. For them the material virāṭ-rūpa is presented, and it will be explained in the Second Canto.
</div>
<span class="link">[[Vanisource:SB 1.3.30|SB 1.3.30, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The conception of the virāṭ universal form of the Lord, as appearing in the material world, is imaginary. It is to enable the less intelligent (and neophytes) to adjust to the idea of the Lord's having form. But factually the Lord has no material form.</p>
</div>
<div class="purport text"><p>The conception of the Lord known as the viśva-rūpa or the virāṭ-rūpa is particularly not mentioned along with the various incarnations of the Lord because all the incarnations of the Lord mentioned above are transcendental and there is not a tinge of materialism in their bodies. There is no difference between the body and self as there is in the conditioned soul. The virāṭ-rūpa is conceived for those who are just neophyte worshipers. For them the material virāṭ-rūpa is presented, and it will be explained in the Second Canto. In the virāṭ-rūpa the material manifestations of different planets have been conceived as His legs, hands, etc. Actually all such descriptions are for the neophytes. The neophytes cannot conceive of anything beyond matter. The material conception of the Lord is not counted in the list of His factual forms. As Paramātmā, or Supersoul, the Lord is within each and every material form, even within the atoms, but the outward material form is but an imagination, both for the Lord and for the living being. The present forms of the conditioned souls are also not factual. The conclusion is that the material conception of the body of the Lord as virāṭ is imaginary. Both the Lord and the living beings are living spirits and have original spiritual bodies.</p>
</div>
</div>
<div id="SB1331_1" class="quote" parent="SB_Canto_1" book="SB" index="87" link="SB 1.3.31" link_text="SB 1.3.31">
<div class="heading">We have to accept the living being's presence by the presence of his gross body. Similarly, those who want to see the Lord with their present material eyes or with the material senses are advised to meditate on the gigantic external feature called the virāṭ-rūpa.
</div>
<span class="link">[[Vanisource:SB 1.3.31|SB 1.3.31, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Clouds and dust are carried by the air, but less intelligent persons say that the sky is cloudy and the air is dirty. Similarly, they also implant material bodily conceptions on the spirit self.</p>
</div>
<div class="purport text"><p>It is further confirmed herein that with our material eyes and senses we cannot see the Lord, who is all spirit. We cannot even detect the spiritual spark which exists within the material body of the living being. We look to the outward covering of the body or subtle mind of the living being, but we cannot see the spiritual spark within the body. So we have to accept the living being's presence by the presence of his gross body. Similarly, those who want to see the Lord with their present material eyes or with the material senses are advised to meditate on the gigantic external feature called the virāṭ-rūpa. For instance, when a particular gentleman goes in his car, which can be seen very easily, we identify the car with the man within the car. When the President goes out in his particular car, we say, "There is the President." For the time being we identify the car with the President. Similarly, less intelligent men who want to see God immediately without necessary qualification are shown first the gigantic material cosmos as the form of the Lord, although the Lord is within and without. The clouds in the sky and the blue of the sky are better appreciated in this connection. Although the bluish tint of the sky and the sky itself are different, we conceive of the color of the sky as blue. But that is a general conception for the laymen only.</p>
</div>
</div>
<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
</div>
<div id="SB21invo_0" class="quote" parent="SB_Canto_2" book="SB" index="1" link="SB 2.1.invo" link_text="SB 2.1.invo">
<div class="heading">The first chapter of the Second Canto of Śrīmad-Bhāgavatam describes the glories of chanting, and it hints at the process by which the neophyte devotees may perform meditation on the universal form of the Lord.
</div>
<span class="link">[[Vanisource:SB 2.1 Invocation|SB 2.1.invo]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There are ten chapters in the Second Canto, and in these ten chapters the purpose of Śrīmad-Bhāgavatam and the different symptoms of this purpose are narrated. The first chapter describes the glories of chanting, and it hints at the process by which the neophyte devotees may perform meditation on the universal form of the Lord. In the first verse, Śukadeva Gosvāmī replies to the questions of Mahārāja Parīkṣit, who asked him about one's duties at the point of death. Mahārāja Parīkṣit was glad to receive Śukadeva Gosvāmī, and he was proud of being a descendant of Arjuna, the intimate friend of Kṛṣṇa. Personally, he was very humble and meek, but he expressed his gladness that Lord Kṛṣṇa was very kind to his grandfathers, the sons of Pāṇḍu, especially his own grandfather, Arjuna. And because Lord Kṛṣṇa was always pleased with Mahārāja Parīkṣit's family, at the verge of Mahārāja Parīkṣit's death Śukadeva Gosvāmī was sent to help him in the process of self-realization. Mahārāja Parīkṣit was a devotee of Lord Kṛṣṇa from his childhood, so he had natural affection for Kṛṣṇa. Śukadeva Gosvāmī could understand his devotion. Therefore, he welcomed the questions about the King's duty. Because the King hinted that worship of Lord Kṛṣṇa is the ultimate function of every living entity, Śukadeva Gosvāmī welcomed the suggestion and said, "Because you have raised questions about Kṛṣṇa, your question is most glorious." The translation of the first verse is as follows.</p>
</div>
</div>
<div id="SB2129_1" class="quote" parent="SB_Canto_2" book="SB" index="30" link="SB 2.1.29" link_text="SB 2.1.29">
<div class="heading">For a materialist also, worship of the universal gigantic form of the Lord leads one to the right path.
</div>
<span class="link">[[Vanisource:SB 2.1.29|SB 2.1.29, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">His arms are the demigods headed by Indra, the ten directional sides are His ears, and physical sound is His sense of hearing. His nostrils are the two Aśvinī-kumāras, and material fragrance is His sense of smell. His mouth is the blazing fire.</p>
</div>
<div class="purport text"><p>The description of the gigantic form of the Personality of Godhead made in the Eleventh Chapter of the Bhagavad-gītā is further explained here in the Śrīmad-Bhāgavatam. The description in the Bhagavad-gītā (11.30) runs as follows: "O Viṣṇu, I see You devouring all people in Your blazing mouths and covering all the universe by Your immeasurable rays. Scorching the worlds, You are manifest." In that way, Śrīmad-Bhāgavatam is the postgraduate study for the student of the Bhagavad-gītā. Both of them are the science of Kṛṣṇa, the Absolute Truth, and so they are interdependent.</p>
<p>The conception of the virāṭ-puruṣa, or the gigantic form of the Supreme Lord, is said to include all the dominating demigods as well as the dominated living beings. Even the minutest part of a living being is controlled by the empowered agency of the Lord. Since the demigods are included in the gigantic form of the Lord, worship of the Lord, whether in His gigantic material conception or in His eternal transcendental form as Lord Śrī Kṛṣṇa, also appeases the demigods and all the other parts and parcels, as much as watering the root of a tree distributes energy to all of the tree's other parts. Consequently, for a materialist also, worship of the universal gigantic form of the Lord leads one to the right path. One need not risk being misled by approaching many demigods for fulfillment of different desires. The real entity is the Lord Himself, and all others are imaginary, for everything is included in Him only.</p>
</div>
</div>
<div id="SB2132_2" class="quote" parent="SB_Canto_2" book="SB" index="33" link="SB 2.1.32" link_text="SB 2.1.32">
<div class="heading">It should be understood that the Supreme Lord's personality is not exactly the type of personality found within our imperfect speculation. One can, however, worship the Lord even by seeing the hills and mountains or the ocean and the sky as different parts and parcels of the gigantic body of the Lord, the virāṭ-puruṣa.
</div>
<span class="link">[[Vanisource:SB 2.1.32|SB 2.1.32, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Modesty is the upper portion of His lips, hankering is His chin, religion is the breast of the Lord, and irreligion is His back. Brahmājī, who generates all living beings in the material world, is His genitals, and the Mitrā-varuṇas are His two testicles. The ocean is His waist, and the hills and mountains are the stacks of His bones.</p>
</div>
<div class="purport text"><p>The Supreme Lord is not impersonal, as misconceived by less intelligent thinkers. Rather, He is the Supreme person, as confirmed in all authentic Vedic literatures. But His personality is different from what we can conceive. It is stated here that Brahmājī acts as His genitals and that the Mitrā-varuṇas are His two testicles. This means that as a person He is complete with all bodily organs, but they are of different types with different potencies. When the Lord is described as impersonal, therefore, it should be understood that His personality is not exactly the type of personality found within our imperfect speculation. One can, however, worship the Lord even by seeing the hills and mountains or the ocean and the sky as different parts and parcels of the gigantic body of the Lord, the virāṭ-puruṣa. The virāṭ-rūpa, as exhibited by Lord Kṛṣṇa to Arjuna, is a challenge to the unbelievers.</p>
</div>
</div>
<div id="SB221_3" class="quote" parent="SB_Canto_2" book="SB" index="41" link="SB 2.2.1" link_text="SB 2.2.1">
<div class="heading">If a human being follows the instruction of Śrīmad-Bhāgavatam and begins to meditate upon the virāṭ-rūpa, then revival of his pure consciousness and counteraction of the tendency to forget his eternal relationship with the Lord can follow simultaneously.
</div>
<span class="link">[[Vanisource:SB 2.2.1|SB 2.2.1, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Śrī Śukadeva Gosvāmī said: Formerly, prior to the manifestation of the cosmos, Lord Brahmā, by meditating on the virāṭ-rūpa, regained his lost consciousness by appeasing the Lord. Thus he was able to rebuild the creation as it was before.</p>
</div>
<div class="purport text"><p>The example cited herein of Śrī Brahmājī is one of forgetfulness. Brahmājī is the incarnation of one of the mundane attributes of the Lord. Being the incarnation of the passion mode of material nature, he is empowered by the Lord to generate the beautiful material manifestation. Yet due to his being one of the numerous living entities, he is apt to forget the art of his creative energy. This forgetfulness of the living being—beginning from Brahmā down to the lowest insignificant ant—is a tendency which can be counteracted by meditation on the virāṭ-rūpa of the Lord. This chance is available in the human form of life, and if a human being follows the instruction of Śrīmad-Bhāgavatam and begins to meditate upon the virāṭ-rūpa, then revival of his pure consciousness and counteraction of the tendency to forget his eternal relationship with the Lord can follow simultaneously. And as soon as this forgetfulness is removed, the vyavasāya-buddhi, as mentioned here and in the Bhagavad-gītā (2.41), follows at once. This ascertained knowledge of the living being leads to loving service to the Lord, which the living being requires.</p>
</div>
</div>
<div id="SB2213_4" class="quote" parent="SB_Canto_2" book="SB" index="53" link="SB 2.2.13" link_text="SB 2.2.13">
<div class="heading">The impersonalists and the voidists are recommended to meditate upon the universal form of the Lord, whereas the devotees are recommended to meditate on the Deity worship in the temple.
</div>
<span class="link">[[Vanisource:SB 2.2.13|SB 2.2.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The more one concentrates on the transcendental form of the Lord, either on the lotus feet, the calves, the thighs or the chest, the more one becomes purified. In this verse it is clearly stated, "the more the intelligence becomes purified," which means the more one becomes detached from sense gratification. Our intelligence in the present conditioned state of life is impure due to being engaged in sense gratification. The result of meditation on the transcendental form of the Lord will be manifested by one's detachment from sense gratification. Therefore, the ultimate purpose of meditation is purification of one's intelligence.</p>
<p>Those who are too engrossed in sense gratification cannot be allowed to participate in arcanā or to touch the transcendental form of the Rādhā-Kṛṣṇa or Viṣṇu Deities. For them it is better to meditate upon the gigantic virāṭ-rūpa of the Lord, as recommended in the next verse. The impersonalists and the voidists are therefore recommended to meditate upon the universal form of the Lord, whereas the devotees are recommended to meditate on the Deity worship in the temple. Because the impersonalists and the voidists are not sufficiently purified in their spiritual activities, arcanā is not meant for them.</p>
</div>
</div>
<div id="SB2214_5" class="quote" parent="SB_Canto_2" book="SB" index="54" link="SB 2.2.14" link_text="SB 2.2.14">
<div class="heading">Those who are impersonalists and are unable to render any loving service to the Lord have been advised to meditate upon His impersonal feature, the virāṭ-rūpa, or universal form. Some way or other, one must try to reestablish one's forgotten relation with the Lord if one at all desires to gain real happiness in life, and to reclaim his natural unfettered condition. For the less intelligent beginners, meditation on the impersonal feature, the virāṭ-rūpa, or universal form of the Lord, will gradually qualify one to rise to personal contact.
</div>
<span class="link">[[Vanisource:SB 2.2.14|SB 2.2.14, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Unless the gross materialist develops a sense of loving service unto the Supreme Lord, the seer of both the transcendental and material worlds, he should remember or meditate upon the universal form of the Lord at the end of his prescribed duties.</p>
</div>
<div class="purport text"><p>The Supreme Lord is the seer of all worlds, both material and transcendental. In other words, the Supreme Lord is the ultimate beneficiary and enjoyer of all worlds, as confirmed in the Bhagavad-gītā (5.29). The spiritual world is the manifestation of His internal potency, and the material world is the manifestation of His external potency. The living entities are also His marginal potency, and by their own choice they can live in either the transcendental or material worlds. The material world is not a fit place for living entities because they are spiritually one with the Lord and in the material world the living entities become conditioned by the laws of the material world. The Lord wants all living entities, who are His parts and parcels, to live with Him in the transcendental world, and for enlightening conditioned souls in the material world, all the Vedas and the revealed scriptures are there—expressly to recall the conditioned souls back home, back to Godhead. Unfortunately, the conditioned living entities, although suffering continually the threefold miseries of conditioned life, are not very serious about going back to Godhead. It is due to their misguided way of living, complicated by sins and virtues. Some of them who are virtuous by deeds begin to reestablish the lost relation with the Lord, but they are unable to understand the personal feature of the Lord. The real purpose of life is to make contact with the Lord and be engaged in His service. That is the natural position of living entities. But those who are impersonalists and are unable to render any loving service to the Lord have been advised to meditate upon His impersonal feature, the virāṭ-rūpa, or universal form. Some way or other, one must try to reestablish one's forgotten relation with the Lord if one at all desires to gain real happiness in life, and to reclaim his natural unfettered condition. For the less intelligent beginners, meditation on the impersonal feature, the virāṭ-rūpa, or universal form of the Lord, will gradually qualify one to rise to personal contact. One is advised herewith to meditate upon the virāṭ-rūpa specified in the previous chapters in order to understand how the different planets, seas, mountains, rivers, birds, beasts, human beings, demigods and all that we can conceive are but different parts and limbs of the Lord's virāṭ form. This sort of thinking is also a type of meditation on the Absolute Truth, and as soon as such meditation begins, one develops one's godly qualities, and the whole world appears to be a happy and peaceful residence for all the people of the world. Without such meditation on God, either personal or impersonal, all good qualities of the human being become covered with misconceptions regarding his constitutional position, and without such advanced knowledge, the whole world becomes a hell for the human being.</p>
</div>
</div>
<div id="SB21035_6" class="quote" parent="SB_Canto_2" book="SB" index="359" link="SB 2.10.35" link_text="SB 2.10.35">
<div class="heading">The impersonalists think of the Absolute Personality of Godhead in two different ways, as above mentioned. On the one hand they worship the Lord in His viśva-rūpa, or all-pervading universal form, and on the other they think of the Lord's unmanifested, indescribable, subtle form.
</div>
<span class="link">[[Vanisource:SB 2.10.35|SB 2.10.35, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Neither of the above forms of the Lord, as just described unto you from the material angle of vision, is accepted by the pure devotees of the Lord who know Him well.</p>
</div>
<div class="purport text"><p>The impersonalists think of the Absolute Personality of Godhead in two different ways, as above mentioned. On the one hand they worship the Lord in His viśva-rūpa, or all-pervading universal form, and on the other they think of the Lord's unmanifested, indescribable, subtle form. The theories of pantheism and monism are respectively applicable to these two conceptions of the Supreme as gross and subtle, but both of them are rejected by the learned pure devotees of the Lord because they are aware of the factual position. This is very clearly mentioned in the Eleventh Chapter of the Bhagavad-gītā, which records Arjuna's experience of the viśva-rūpa of the Supreme Lord Śrī Kṛṣṇa.</p>
:adṛṣṭa-pūrvaṁ hṛṣito 'smi dṛṣṭvā
:bhayena ca pravyathitaṁ mano me
:tad eva me darśaya deva rūpaṁ
:prasīda deveśa jagan-nivāsa
:([[Vanisource:BG 11.45 (1972)|BG 11.45]])
<p>Arjuna, as a pure devotee of the Lord, never previously saw the contemplated universal form of the Lord (viśva-rūpa), but when he did see it, his curiosities were satisfied. But he was not happy to see such a form of the Lord because of his attachment as a pure devotee. He was afraid to see the gigantic form of the Lord. He therefore prayed to the Lord to assume His four-handed Nārāyaṇa or Kṛṣṇa form, which alone could please Arjuna. Undoubtedly the Lord has the supreme potency to exhibit Himself in multifarious forms, but the pure devotees of the Lord are interested in His forms as eternally exhibited in the abode of the Lord, known as the tripād-vibhūti or kingdom of God. The Lord in the tripād-vibhūti abode exhibits Himself in two forms, either with four hands or with two hands. The viśva-rūpa exhibited in the material manifestation has unlimited hands and unlimited dimensions with everything unlimited. The pure devotees of the Lord worship Him in His Vaikuṇṭha forms as Nārāyaṇa or Kṛṣṇa. Sometimes the same Vaikuṇṭha forms of the Lord are in the material world also by His grace as Śrī Rāma, Śrī Kṛṣṇa, Śrī Narasiṁhadeva, etc., and thus the pure devotees also worship them. Usually the features shown in the material world have no existence in the Vaikuṇṭha planets, and thus they are not accepted by the pure devotees. What the pure devotees worship from the very beginning are eternal forms of the Lord existing in the Vaikuṇṭha planets. The nondevotee impersonalists imagine the material forms of the Lord, and ultimately they merge in the impersonal brahmajyoti of the Lord, whereas the pure devotees of the Lord are worshipers of the Lord both in the beginning and also in the perfect stage of salvation, eternally. The worship of the pure devotee never stops, whereas the worship of the impersonalist stops after his attainment of salvation, when he merges in the impersonal form of the Lord known as the brahmajyoti. Therefore the pure devotees of the Lord are described here as vipaścita, or the learned who are in the knowledge of the Lord perfectly.</p>
</div>
</div>
<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB32652_0" class="quote" parent="SB_Canto_3" book="SB" index="1097" link="SB 3.26.52" link_text="SB 3.26.52">
<div class="heading">Persons who cannot directly engage in the worship of the transcendental form of the Lord are advised to think of and worship this universal form.
</div>
<span class="link">[[Vanisource:SB 3.26.52|SB 3.26.52, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This universe, or the universal sky which we can visualize with its innumerable planets, is shaped just like an egg. As an egg is covered by a shell, the universe is also covered by various layers. The first layer is water, the next is fire, then air, then sky, and the ultimate holding crust is pradhāna. Within this egglike universe is the universal form of the Lord as the virāṭ-puruṣa. All the different planetary situations are parts of His body. This is already explained in the beginning of Śrīmad-Bhāgavatam, Second Canto. The planetary systems are considered to form different bodily parts of that universal form of the Lord. Persons who cannot directly engage in the worship of the transcendental form of the Lord are advised to think of and worship this universal form. The lowest planetary system, Pātāla, is considered to be the sole of the Supreme Lord, and the earth is considered to be the belly of the Lord. Brahmaloka, or the highest planetary system, where Brahmā lives, is considered to be the head of the Lord.</p>
</div>
</div>
<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB4913_0" class="quote" parent="SB_Canto_4" book="SB" index="382" link="SB 4.9.13" link_text="SB 4.9.13">
<div class="heading">Aside from common men, even men who are elevated in terms of spiritual understanding are at the utmost engaged in the service of the virāṭ-rūpa, or, unable to understand the ultimate form of the Lord, they worship voidism by meditation.
</div>
<span class="link">[[Vanisource:SB 4.9.13|SB 4.9.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Dhruva Mahārāja here compares his previous state of understanding with the perfection of understanding in the presence of the Supreme Lord. The position of a living entity is to render service; unless he comes to the stage of appreciating the Supreme Personality of Godhead, he engages in the service of the various forms of trees, reptiles, animals, Men, demigods, etc. One can experience that one man engages in the service of a dog, another serves plants and creepers, another the demigods, and another humanity, or his boss in the office—but no one is engaged in the service of Kṛṣṇa. Aside from common men, even men who are elevated in terms of spiritual understanding are at the utmost engaged in the service of the virāṭ-rūpa, or, unable to understand the ultimate form of the Lord, they worship voidism by meditation. Dhruva Mahārāja, however, had been blessed by the Supreme Lord. When the Lord touched His conchshell to Dhruva's forehead, real knowledge was revealed from within, and Dhruva could understand the Lord's transcendental form. Dhruva Mahārāja here admits that not only was he ignorant, but by years he was only a child. It would not have been possible for an ignorant child to appreciate the supreme form of the Lord had he not been blessed by the Lord, who had touched His conchshell to Dhruva's forehead.</p>
</div>
</div>
<div id="SB_Canto_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
</div>
<div id="SB523Summary_0" class="quote" parent="SB_Canto_5" book="SB" index="578" link="SB 5.23 Summary" link_text="SB 5.23 Summary">
<div class="heading">Those who worship the virāṭ-puruṣa, the universal form of the Lord, conceive of this entire rotating system of planets as an animal known as śiśumāra. This imaginary śiśumāra is another form of the Lord.
</div>
<span class="link">[[Vanisource:SB 5.23 Summary|SB 5.23 Summary]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This chapter describes how all the planetary systems take shelter of the polestar, Dhruvaloka. It also describes the totality of these planetary systems to be Śiśumāra, another expansion of the external body of the Supreme Personality of Godhead. Dhruvaloka, the abode of Lord Viṣṇu within this universe, is situated 1,300,000 yojanas from the seven stars. In the planetary system of Dhruvaloka are the planets of the fire-god, Indra, Prajāpati, Kaśyapa and Dharma, all of whom are very respectful to the great devotee Dhruva, who lives on the polestar. Like bulls yoked to a central pivot, all the planetary systems revolve around Dhruvaloka, impelled by eternal time. Those who worship the virāṭ-puruṣa, the universal form of the Lord, conceive of this entire rotating system of planets as an animal known as śiśumāra. This imaginary śiśumāra is another form of the Lord. The head of the śiśumāra form is downward, and its body appears like that of a coiled snake. On the end of its tail is Dhruvaloka, on the body of the tail are Prajāpati, Agni, Indra and Dharma, and on the root of the tail are Dhātā and Vidhātā. On its waist are the seven great sages. The entire body of the śiśumāra faces toward its right and appears like a coil of stars. On the right side of this coil are the fourteen prominent stars from Abhijit to Punarvasu, and on the left side are the fourteen prominent stars from Puṣyā to Uttarāṣāḍhā. The stars known as Punarvasu and Puṣyā are on the right and left hips of the śiśumāra, and the stars known as Ārdrā and Aśleṣā are on the right and left feet of the śiśumāra. Other stars are also fixed on different sides of the Śiśumāra planetary system according to the calculations of Vedic astronomers. To concentrate their minds, yogīs worship the Śiśumāra planetary system, which is technically known as the kuṇḍalini-cakra.</p>
</div>
</div>
<div id="SB5234_1" class="quote" parent="SB_Canto_5" book="SB" index="582" link="SB 5.23.4" link_text="SB 5.23.4">
<div class="heading">Some yogīs contemplate this imaginary śiśumāra to be swimming in the sky the way a dolphin swims in water. They meditate upon it as the virāṭ-rūpa, the gigantic form of the Supreme Personality of Godhead.
</div>
<span class="link">[[Vanisource:SB 5.23.4|SB 5.23.4, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">This great machine, consisting of the stars and planets, resembles the form of a śiśumāra (dolphin) in the water. It is sometimes considered an incarnation of Kṛṣṇa, Vāsudeva. Great yogīs meditate upon Vāsudeva in this form because it is actually visible.</p>
</div>
<div class="purport text"><p>Transcendentalists such as yogīs whose minds cannot accommodate the form of the Lord prefer to visualize something very great, such as the virāṭ-puruṣa. Therefore some yogīs contemplate this imaginary śiśumāra to be swimming in the sky the way a dolphin swims in water. They meditate upon it as the virāṭ-rūpa, the gigantic form of the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="SB5239_2" class="quote" parent="SB_Canto_5" book="SB" index="587" link="SB 5.23.9" link_text="SB 5.23.9">
<div class="heading">One who is able to meditate upon this arrangement as the virāṭ-rūpa, or viśva-rūpa, the external body of the Supreme Personality of Godhead, and worship Him three times a day by meditation will always be free from all sinful reactions.
</div>
<span class="link">[[Vanisource:SB 5.23.9|SB 5.23.9, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The body of the Supreme Lord, Viṣṇu, which forms the Śiśumāra-cakra, is the resting place of all the demigods and all the stars and planets. One who chants this mantra to worship that Supreme Person three times a day—morning, noon and evening—will surely be freed from all sinful reactions. If one simply offers his obeisances to this form or remembers this form three times a day, all his recent sinful activities will be destroyed.</p>
</div>
<div class="purport text"><p>Summarizing the entire description of the planetary systems of the universe, Śrīla Viśvanātha Cakravartī Ṭhākura says that one who is able to meditate upon this arrangement as the virāṭ-rūpa, or viśva-rūpa, the external body of the Supreme Personality of Godhead, and worship Him three times a day by meditation will always be free from all sinful reactions.</p>
</div>
</div>
<div id="SB_Cantos_1014_to_12_Translations_Only" class="sub_section" sec_index="11" parent="Srimad-Bhagavatam" text="SB Cantos 10.14 to 12 (Translations Only)"><h3>SB Cantos 10.14 to 12 (Translations Only)</h3>
</div>
<div id="SB104317_0" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="1048" link="SB 10.43.17" link_text="SB 10.43.17">
<span class="link">[[Vanisource:SB 10.43.17|SB 10.43.17, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The various groups of people in the arena regarded Kṛṣṇa in different ways when He entered it with His elder brother. The wrestlers saw Kṛṣṇa as a lightning bolt, the men of Mathurā as the best of males, the women as Cupid in person, the cowherd men as their relative, the impious rulers as a chastiser, His parents as their child, the King of the Bhojas as death, the unintelligent as the Supreme Lord's universal form, the yogīs as the Absolute Truth and the Vṛṣṇis as their supreme worshipable Deity.</p>
</div>
</div>
<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>
</div>
<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div id="KB87_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="91" link="KB 87" link_text="Krsna Book 87">
<div class="heading">Śukadeva Gosvāmī has recommended that the beginners worship the virāṭ-puruṣa, the gigantic universal form of the Lord. One who cannot believe that the Lord can be worshiped with equal success in the Deity, or arcā form, or who cannot concentrate on this form is advised to worship the universal form of the Lord.
</div>
<span class="link">[[Vanisource:KB 87|Krsna Book 87]]: </span><div style="display: inline;" class="text"><p style="display: inline;">As part of devotional service, Vaiṣṇavas protect the body for the service of the Lord, but those who are gross materialists accept the body as the self. They worship the body by the yogic process of meditation on the different bodily parts, such as maṇipūraka, dahara and hṛdaya, gradually rising to the brahma-randhra, on the top of the head. The first-class yogī who has attained perfection in the practice of the yoga system ultimately passes through the brahma-randhra to any one of the planets in either the material or spiritual worlds. How a yogī can transfer himself to another planet is vividly described in the Second Canto of Śrīmad-Bhāgavatam.</p>
<p>In this regard, Śukadeva Gosvāmī has recommended that the beginners worship the virāṭ-puruṣa, the gigantic universal form of the Lord. One who cannot believe that the Lord can be worshiped with equal success in the Deity, or arcā form, or who cannot concentrate on this form is advised to worship the universal form of the Lord. The lower part of the universe is considered the feet and legs of the Lord's universal form, the middle part of the universe is considered the navel or abdomen of the Lord, the upper planetary systems such as Janaloka and Maharloka are the heart of the Lord, and the topmost planetary system, Brahmaloka, is considered the top of the Lord's head. There are different processes recommended by great sages according to the position of the worshiper, but the ultimate aim of all meditational yogic processes is to go back home, back to Godhead.</p>
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB1330LosAngelesOctober51972_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="127" link="Lecture on SB 1.3.30 -- Los Angeles, October 5, 1972" link_text="Lecture on SB 1.3.30 -- Los Angeles, October 5, 1972">
<div class="heading">People, they are very much appreciative of the gigantic universal form. They do not like... "Oh! Kṛṣṇa. Why Kṛṣṇa I shall worship? We worship gigantic form."
</div>
<span class="link">[[Vanisource:Lecture on SB 1.3.30 -- Los Angeles, October 5, 1972|Lecture on SB 1.3.30 -- Los Angeles, October 5, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this gigantic... People, they are very much appreciative of the gigantic universal form. They do not like... "Oh! Kṛṣṇa. Why Kṛṣṇa I shall worship? We worship gigantic form." But this gigantic form is a product of Kṛṣṇa's energy. They do not know that. Here it is said, māyā-guṇair viracitam. By Kṛṣṇa's energy it is created. Māyā-guṇair viracitaṁ mahadādibhir ātmani. The material energy. The material energy also from Kṛṣṇa's body, as much as spiritual energy. Whatever we see, they are different energies of Kṛṣṇa. Just like in the Viṣṇu Purāṇa it is said,</p>
:eka-deśa-sthitasyāgner
:jyotsnā vistāriṇī yathā
:parasya brahmaṇaḥ śaktis
:tathedam akhilaṁ jagat
<p>Akhilaṁ jagat. The vast universal form which you are seeing, it is nothing but parasya brahmaṇaḥ śaktiḥ: it is the manifestation of the energy of the Supreme Person.</p>
</div>
</div>
<div id="LectureonSB215LosAngelesAugust131972_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="366" link="Lecture on SB 2.1.5 -- Los Angeles, August 13, 1972" link_text="Lecture on SB 2.1.5 -- Los Angeles, August 13, 1972">
<div class="heading">It is God's mercy that He incarnates Himself as we can handle Him. If we want to worship His gigantic universal form, we cannot approach Him.
</div>
<span class="link">[[Vanisource:Lecture on SB 2.1.5 -- Los Angeles, August 13, 1972|Lecture on SB 2.1.5 -- Los Angeles, August 13, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This arcā-mūrti, it is not idol worship. You practically try to understand. If it was idol worship, idol worship, then these boys and girls, they are American boys and girls, intelligent, educated, they should not have spared so much time for worshiping one idol. No. It is God's mercy that He incarnates Himself as we can handle Him. If we want to worship His gigantic universal form, we cannot approach Him. It is not possible. But He's so kind. He comes just suitable for our, for our being handled by us. That is God's mercy. He, He's in this temple, but He, if you like to worship Him, He can live within your closet. Everyone can take advantage of God, Supreme God. There is no difficulty. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati ([[Vanisource:BG 9.26 (1972)|BG 9.26]]). There is no expenditure. He is agreeable to accept a little fruit, a little flower, a little water. Simply He wants your devotional love. That's all.</p>
</div>
</div>
<div id="LectureonSB613439SuratDecember191970_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="658" link="Lecture on SB 6.1.34-39 -- Surat, December 19, 1970" link_text="Lecture on SB 6.1.34-39 -- Surat, December 19, 1970">
<div class="heading">The materialistic persons, they cannot understand why we are worshiping Deity. It is impossible for them. Therefore they have been recommended that "You think of God, the universal form." That they like, their meditation, that universal form.
</div>
<span class="link">[[Vanisource:Lecture on SB 6.1.34-39 -- Surat, December 19, 1970|Lecture on SB 6.1.34-39 -- Surat, December 19, 1970]]: </span><div class="text"><p style="display: inline;">Revatīnandana: In the First Chapter, God Realization booklet, First Chapter, Second Canto of Śrīmad-Bhāgavatam, the process described there where it says that the gross materialists can begin meditating on the syllable om and then try to contemplate the universal form. That is not recommended for this age, right?</p>
<p>Prabhupāda: No, that is not for the advanced stage. Those who cannot... Just like the materialistic persons, they cannot understand why we are worshiping Deity. They are puzzled. They think, "Why these fools are taking one brass doll and worshiping as God?" They laugh. You see? They cannot understand. They are hard... What is called? It is impossible for them. Therefore they have been recommended that "You think of God, the universal form." That they like, their meditation, that universal form. They cannot understand or concentrate on this form, kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]]), dvi-bhuja-muralīdhāra, Śyāmasundara form. They cannot. But by this arca process we are giving chance to everyone. But for the materialistic person it is difficult. They think that they are idol worshipers. But actually, the Vaiṣṇavas, they are not so fools that they will worship an idol. Therefore they have been recommended to concentrate on the universal form.</p>
</div>
</div>
<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
</div>
<div id="1972_Conversations_and_Morning_Walks" class="sub_section" sec_index="5" parent="Conversations_and_Morning_Walks" text="1972 Conversations and Morning Walks"><h3>1972 Conversations and Morning Walks</h3>
</div>
<div id="RoomConversationFebruary151972Madras_0" class="quote" parent="1972_Conversations_and_Morning_Walks" book="Con" index="4" link="Room Conversation -- February 15, 1972, Madras" link_text="Room Conversation -- February 15, 1972, Madras">
<div class="heading">Universal form is not impersonal. That is personal. That is also manifestation of Kṛṣṇa. Impersonalists are advised to worship the universal form.
</div>
<span class="link">[[Vanisource:Room Conversation -- February 15, 1972, Madras|Room Conversation -- February 15, 1972, Madras]]: </span><div class="text"><p style="display: inline;">Mālatī: Prabhupāda? What class of impersonalists are worshiping the Puruṣa-sūkta?</p>
<p>Prabhupāda: Hum?</p>
<p>Mālatī: What class of impersonalists are worshiping the universal form?</p>
<p>Prabhupāda: Well, universal form is not impersonal. That is personal. That is also manifestation of Kṛṣṇa.</p>
<p>Mālatī: But you say that... In one of your purports you are saying that the impersonalists are worshiping the universal form.</p>
<p>Prabhupāda: They are advised.</p>
<p>Śyāmasundara: Ah, advised to worship.</p>
<p>Mālatī: They are advised to worship.</p>
<p>Prabhupāda: Nobody is advised to... There is no worship for impersonalists, there is no...</p>
<p>Mālatī: Oh.</p>
</div>
</div>
<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1970_Correspondence" class="sub_section" sec_index="5" parent="Correspondence" text="1970 Correspondence"><h3>1970 Correspondence</h3>
</div>
<div id="LettertoPradyumnaLosAngeles21June1970_0" class="quote" parent="1970_Correspondence" book="Let" index="368" link="Letter to Pradyumna -- Los Angeles 21 June, 1970" link_text="Letter to Pradyumna -- Los Angeles 21 June, 1970">
<div class="heading">The impersonalist and the voidist are therefore recommended to meditate upon the universal form of the Lord, whereas the devotees are recommended to meditate on the Deity worship in the temple.
</div>
<span class="link">[[Vanisource:Letter to Pradyumna -- Los Angeles 21 June, 1970|Letter to Pradyumna -- Los Angeles 21 June, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Those who are too much engrossed in sense gratification cannot be allowed in the matter of arcana to touch the transcendental form of Radha Krsna or Visnu Deities. For them it is better to meditate upon the gigantic Virata Rupa form of the Lord as it is recommended in the next verse. The impersonalist and the voidist are therefore recommended to meditate upon the universal form of the Lord, whereas the devotees are recommended to meditate on the Deity worship in the temple. So because the impersonalist and voidist are not sufficiently purified in their spiritual activities arcana is not meant for them.</p>
</div>
</div>
</div>

Form of the Lord (SB cantos 4 - 12)

2018-07-04T13:17:41Z

LeoRP:

Form of the Lord (SB cantos 1 - 3)

2018-07-04T13:17:05Z

LeoRP:

<div id="compilation">
<div id="facts">
{{terms|"form of the lord"|"forms of the lord"|"lord's form"}}
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{{compiler|Visnu Murti|Mayapur}}
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{{totals_by_section|BG=0|SB=163|CC=0|OB=0|Lec=0|Con=0|Let=0}}
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[[Category:God's Form|1]]
[[Category:Compilations from Books]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Preface_and_Introduction" class="sub_section" sec_index="0" parent="Srimad-Bhagavatam" text="SB Preface and Introduction"><h3>SB Preface and Introduction</h3>
</div>
<div id="SBIntroduction_0" class="quote" parent="SB_Preface_and_Introduction" book="SB" index="1" link="SB Introduction" link_text="SB Introduction">
<span class="link">[[Vanisource:SB Introduction|SB Introduction]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"The transcendental form of the Lord is eternally existent and full of transcendental bliss. How then can such a form be a product of the material mode of goodness? Anyone, therefore, who does not believe in the form of the Lord is certainly a faithless demon and as such is untouchable, a not to be seen persona non grata fit to be punished by the Plutonic king.</p>
</div>
</div>
<div id="SBIntroduction_1" class="quote" parent="SB_Preface_and_Introduction" book="SB" index="1" link="SB Introduction" link_text="SB Introduction">
<span class="link">[[Vanisource:SB Introduction|SB Introduction]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"Praṇava (oṁ), or the oṁkāra in the Vedas, is the primeval hymn. This transcendental sound is identical with the form of the Lord. All the Vedic hymns are based on this praṇava oṁkāra. Tat tvam asi is but a side word in the Vedic literatures, and therefore this word cannot be the primeval hymn of the Vedas. Śrīpāda Śaṅkarācārya has given more stress on the side word tat tvam asi than on the primeval principle oṁkāra."</p>
<p>The Lord thus spoke on the Vedānta-sūtra and defied all the propaganda of the Māyāvāda school.* The Bhaṭṭācārya tried to defend himself and his Māyāvāda school by jugglery of logic and grammar, but the Lord defeated him by His forceful arguments. He affirmed that we are all related with the Personality of Godhead eternally and that devotional service is our eternal function in exchanging the dealings of our relations. The result of such exchanges is to attain premā, or love of Godhead. When love of Godhead is attained, love for all other beings automatically follows because the Lord is the sum total of all living beings.</p>
</div>
</div>
<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB111_0" class="quote" parent="SB_Canto_1" book="SB" index="1" link="SB 1.1.1" link_text="SB 1.1.1">
<span class="link">[[Vanisource:SB 1.1.1|SB 1.1.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">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>
</div>
</div>
<div id="SB133_1" class="quote" parent="SB_Canto_1" book="SB" index="59" link="SB 1.3.3" link_text="SB 1.3.3">
<span class="link">[[Vanisource:SB 1.3.3|SB 1.3.3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">To him a form means something of this material world, and therefore an opposite conception of the Absolute is necessary in the beginning to concentrate the mind on the power extension of the Lord. As stated above, the Lord extends His potency in the form of the mahat-tattva, which includes all material ingredients. The extension of power by the Lord and the Lord Himself personally are one in one sense, but at the same time the mahat-tattva is different from the Lord. Therefore the potency of the Lord and the Lord are simultaneously different and nondifferent. The conception of the virāṭ-rūpa, especially for the impersonalist, is thus nondifferent from the eternal form of the Lord. This eternal form of the Lord exists prior to the creation of the mahat-tattva, and it is stressed here that the eternal form of the Lord is par excellence spiritual or transcendental to the modes of material nature. The very same transcendental form of the Lord is manifested by His internal potency, and the formation of His multifarious manifestations of incarnations is always of the same transcendental quality, without any touch of the mahat-tattva.</p>
</div>
</div>
<div id="SB134_2" class="quote" parent="SB_Canto_1" book="SB" index="60" link="SB 1.3.4" link_text="SB 1.3.4">
<span class="link">[[Vanisource:SB 1.3.4|SB 1.3.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">With our present materialized senses we cannot perceive anything of the transcendental Lord. Our present senses are to be rectified by the process of devotional service, and then the Lord Himself becomes revealed to us. In the Bhagavad-gītā it is confirmed that the transcendental Lord can be perceived only by pure devotional service. So it is confirmed in the Vedas that only devotional service can lead one to the side of the Lord and that only devotional service can reveal Him. In the Brahma-saṁhitā also it is said that the Lord is always visible to the devotees whose eyes have been anointed with the tinge of devotional service. So we have to take information of the transcendental form of the Lord from persons who have actually seen Him with perfect eyes smeared with devotional service. In the material world also we do not always see things with our own eyes; we sometimes see through the experience of those who have actually seen or done things. If that is the process for experiencing a mundane object, it is more perfectly applicable in matters transcendental. So only with patience and perseverance can we realize the transcendental subject matter regarding the Absolute Truth and His different forms. He is formless to the neophytes, but He is in transcendental form to the expert servitor.</p>
</div>
</div>
<div id="SB1323_3" class="quote" parent="SB_Canto_1" book="SB" index="79" link="SB 1.3.23" link_text="SB 1.3.23">
<span class="link">[[Vanisource:SB 1.3.23|SB 1.3.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The specific mention of the word bhagavān in this text indicates that Balarāma and Kṛṣṇa are original forms of the Lord. This will be further explained later. Lord Kṛṣṇa is not an incarnation of the puruṣa, as we learned from the beginning of this chapter. He is directly the original Personality of Godhead, and Balarāma is the first plenary manifestation of the Lord. From Baladeva the first phalanx of plenary expansions, Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna, expands. Lord Śrī Kṛṣṇa is Vāsudeva, and Baladeva is Saṅkarṣaṇa.</p>
</div>
</div>
<div id="SB1330_4" class="quote" parent="SB_Canto_1" book="SB" index="86" link="SB 1.3.30" link_text="SB 1.3.30">
<span class="link">[[Vanisource:SB 1.3.30|SB 1.3.30, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The conception of the virāṭ universal form of the Lord, as appearing in the material world, is imaginary. It is to enable the less intelligent (and neophytes) to adjust to the idea of the Lord's having form. But factually the Lord has no material form.</p>
</div>
</div>
<div id="SB1331_5" class="quote" parent="SB_Canto_1" book="SB" index="87" link="SB 1.3.31" link_text="SB 1.3.31">
<span class="link">[[Vanisource:SB 1.3.31|SB 1.3.31, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">We cannot even detect the spiritual spark which exists within the material body of the living being. We look to the outward covering of the body or subtle mind of the living being, but we cannot see the spiritual spark within the body. So we have to accept the living being's presence by the presence of his gross body. Similarly, those who want to see the Lord with their present material eyes or with the material senses are advised to meditate on the gigantic external feature called the virāṭ-rūpa. For instance, when a particular gentleman goes in his car, which can be seen very easily, we identify the car with the man within the car. When the President goes out in his particular car, we say, "There is the President." For the time being we identify the car with the President. Similarly, less intelligent men who want to see God immediately without necessary qualification are shown first the gigantic material cosmos as the form of the Lord, although the Lord is within and without. The clouds in the sky and the blue of the sky are better appreciated in this connection. Although the bluish tint of the sky and the sky itself are different, we conceive of the color of the sky as blue. But that is a general conception for the laymen only.</p>
</div>
</div>
<div id="SB1337_6" class="quote" parent="SB_Canto_1" book="SB" index="93" link="SB 1.3.37" link_text="SB 1.3.37">
<span class="link">[[Vanisource:SB 1.3.37|SB 1.3.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Being deceived by the jugglery of the Supreme Being, the nondevotees, who may be very dexterous in fruitive work and mental speculation, are always in ignorance. With such limited knowledge, they are unable to penetrate into the mysterious region of transcendence. The mental speculators are a little more progressive than the gross materialists or the fruitive workers, but because they are also within the grip of illusion, they take it for granted that anything which has form, a name and activities is but a product of material energy. For them the Supreme Spirit is formless, nameless and inactive. And because such mental speculators equalize the transcendental name and form of the Lord with mundane names and form, they are in fact in ignorance. With such a poor fund of knowledge, there is no access to the real nature of the Supreme Being. As stated in Bhagavad-gītā, the Lord is always in a transcendental position, even when He is within the material world. But ignorant men consider the Lord one of the great personalities of the world, and thus they are misled by the illusory energy.</p>
</div>
</div>
<div id="SB1530_7" class="quote" parent="SB_Canto_1" book="SB" index="161" link="SB 1.5.30" link_text="SB 1.5.30">
<span class="link">[[Vanisource:SB 1.5.30|SB 1.5.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Bhagavad-gītā the Lord says that long, long before the instruction was imparted to Arjuna, the same was instructed to the sun-god, and in course of time, the same instruction, being wrongly handled and being broken, was again instructed to Arjuna because he was His perfect devotee and friend. Therefore, the instruction of the Lord can be understood by the devotees only and no one else. The impersonalist, who has no idea of the transcendental form of the Lord, cannot understand this most confidential message of the Lord. The expression "most confidential" is significant here because knowledge of devotional service is far, far above knowledge of impersonal Brahman. Jñānam means ordinary knowledge or any branch of knowledge. This knowledge develops up to the knowledge of impersonal Brahman. Above this, when it is partially mixed with devotion, such knowledge develops to knowledge of Paramātmā, or the all-pervading Godhead. This is more confidential. But when such knowledge is turned into pure devotional service and the confidential part of transcendental knowledge is attained, it is called the most confidential knowledge. This most confidential knowledge was imparted by the Lord to Brahmā, Arjuna, Uddhava, etc.</p>
</div>
</div>
<div id="SB1618_8" class="quote" parent="SB_Canto_1" book="SB" index="189" link="SB 1.6.18" link_text="SB 1.6.18">
<span class="link">[[Vanisource:SB 1.6.18|SB 1.6.18, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The transcendental form of the Lord, as it is, satisfies the mind's desire and at once erases all mental incongruities. Upon losing that form, I suddenly got up, being perturbed, as is usual when one loses that which is desirable.</p>
</div>
</div>
<div id="SB1618_9" class="quote" parent="SB_Canto_1" book="SB" index="189" link="SB 1.6.18" link_text="SB 1.6.18">
<span class="link">[[Vanisource:SB 1.6.18|SB 1.6.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">That the Lord is not formless is experienced by Nārada Muni. But His form is completely different from all forms of our material experience. For the whole duration of our life we go see different forms in the material world, but none of them is just apt to satisfy the mind, nor can any one of them vanish all perturbance of the mind. These are the special features of the transcendental form of the Lord, and one who has once seen that form is not satisfied with anything else; no form in the material world can any longer satisfy the seer. That the Lord is formless or impersonal means that He has nothing like a material form and is not like any material personality.</p>
<p>As spiritual beings, having eternal relations with that transcendental form of the Lord, we are, life after life, searching after that form of the Lord, and we are not satisfied by any other form of material appeasement. Nārada Muni got a glimpse of this, but having not seen it again he became perturbed and stood up all of a sudden to search it out. What we desire life after life was obtained by Nārada Muni, and losing sight of Him again was certainly a great shock for him.</p>
</div>
</div>
<div id="SB1619_10" class="quote" parent="SB_Canto_1" book="SB" index="190" link="SB 1.6.19" link_text="SB 1.6.19">
<span class="link">[[Vanisource:SB 1.6.19|SB 1.6.19, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">I desired to see again that transcendental form of the Lord, but despite my attempts to concentrate upon the heart with eagerness to view the form again, I could not see Him any more, and thus dissatisfied, I was very much aggrieved.</p>
</div>
</div>
<div id="SB1619_11" class="quote" parent="SB_Canto_1" book="SB" index="190" link="SB 1.6.19" link_text="SB 1.6.19">
<span class="link">[[Vanisource:SB 1.6.19|SB 1.6.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There is no mechanical process to see the form of the Lord. It completely depends on the causeless mercy of the Lord. We cannot demand the Lord to be present before our vision, just as we cannot demand the sun to rise whenever we like. The sun rises out of his own accord; so also the Lord is pleased to be present out of His causeless mercy. One should simply await the opportune moment and go on discharging his prescribed duty in devotional service of the Lord. Nārada Muni thought that the Lord could be seen again by the same mechanical process which was successful in the first attempt, but in spite of his utmost endeavor he could not make the second attempt successful. The Lord is completely independent of all obligations. He can simply be bound up by the tie of unalloyed devotion. Nor is He visible or perceivable by our material senses. When He pleases, being satisfied with the sincere attempt of devotional service depending completely on the mercy of the Lord, then He may be seen out of His own accord.</p>
</div>
</div>
<div id="SB1621_12" class="quote" parent="SB_Canto_1" book="SB" index="192" link="SB 1.6.21" link_text="SB 1.6.21">
<span class="link">[[Vanisource:SB 1.6.21|SB 1.6.21, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One must be completely freed from all material attachment and be situated on the plane of transcendence, which alone will help the devotee get in personal touch with the Personality of Godhead. The best method is that one should live at a place where the transcendental form of the Lord is worshiped. The temple of the Lord is a transcendental place, whereas the forest is a materially good habitation. A neophyte devotee is always recommended to worship the Deity of the Lord (arcanā) rather than go into the forest to search out the Lord. Devotional service begins from the process of arcanā, which is better than going out in the forest. In his present life, which is completely freed from all material hankerings, Śrī Nārada Muni does not go into the forest, although he can turn every place into Vaikuṇṭha by his presence only. He travels from one planet to another to convert men, gods, Kinnaras, Gandharvas, ṛṣis, munis and all others to become devotees of the Lord. By his activities he has engaged many devotees like Prahlāda Mahārāja, Dhruva Mahārāja and many others in the transcendental service of the Lord. A pure devotee of the Lord, therefore, follows in the footsteps of the great devotees like Nārada and Prahlāda and engages his whole time in glorifying the Lord by the process of kīrtana. Such a preaching process is transcendental to all material qualities.</p>
</div>
</div>
<div id="SB1822_13" class="quote" parent="SB_Canto_1" book="SB" index="287" link="SB 1.8.22" link_text="SB 1.8.22">
<span class="link">[[Vanisource:SB 1.8.22|SB 1.8.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Because such fallen souls cannot see anything beyond matter, the Lord condescends to enter into each and every one of the innumerable universes as the Garbhodakaśāyī Viṣṇu, who grows a lotus stem from the lotuslike depression in the center of His transcendental abdomen, and thus Brahmā, the first living being in the universe, is born. Therefore, the Lord is known as the Paṅkajanābhi. The Paṅkajanābhi Lord accepts the arcā-vigraha (His transcendental form) in different elements, namely a form within the mind, a form made of wood, a form made of earth, a form made of metal, a form made of jewel, a form made of paint, a form drawn on sand, etc. All such forms of the Lord are always decorated with garlands of lotus flowers, and there should be a soothing atmosphere in the temple of worship to attract the burning attention of the nondevotees always engaged in material wranglings. The meditators worship a form within the mind.</p>
</div>
</div>
<div id="SB1918_14" class="quote" parent="SB_Canto_1" book="SB" index="334" link="SB 1.9.18" link_text="SB 1.9.18">
<span class="link">[[Vanisource:SB 1.9.18|SB 1.9.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This is also confirmed by Brahmājī in the Bhāgavatam (10.14.14). Kṛṣṇa is the first Nārāyaṇa. In the spiritual world (Vaikuṇṭha) there are unlimited numbers of Nārāyaṇas, who are all the same Personality of Godhead and are considered to be the plenary expansions of the original Personality of Godhead, Śrī Kṛṣṇa. The first form of the Lord Śrī Kṛṣṇa first expands Himself as the form of Baladeva, and Baladeva expands in so many other forms, such as Saṅkarṣaṇa, Pradyumna, Aniruddha, Vāsudeva, Nārāyaṇa, Puruṣa, Rāma and Nṛsiṁha. All these expansions are one and the same viṣṇu-tattva, and Śrī Kṛṣṇa is the original source of all the plenary expansions. He is therefore the direct Personality of Godhead. He is the creator of the material world, and He is the predominating Deity known as Nārāyaṇa in all the Vaikuṇṭha planets. Therefore, His movements amongst human beings is another sort of bewilderment. The Lord therefore says in the Bhagavad-gītā that foolish persons consider Him to be one of the human beings without knowing the intricacies of His movements.</p>
</div>
</div>
<div id="SB11124_15" class="quote" parent="SB_Canto_1" book="SB" index="420" link="SB 1.11.24" link_text="SB 1.11.24">
<span class="link">[[Vanisource:SB 1.11.24|SB 1.11.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">To have a look at the Lord is a great festive occasion undoubtedly, as it was considered by the metropolitan ladies of Dvārakā. This is still followed by the devout ladies of India. Especially during the days of the Jhulana and Janmāṣṭamī ceremonies, the ladies of India still throng up in the greatest number at the temple of the Lord, where His transcendental eternal form is worshiped. The transcendental form of the Lord installed in a temple is not different from the Lord personally. Such a form of the Lord is called arca-vigraha, or arcā incarnation, and is expanded by the Lord by His internal potency just to facilitate the devotional service of His innumerable devotees who are in the material world. The material senses cannot perceive the spiritual nature of the Lord, and therefore the Lord accepts the arca-vigraha, which is apparently made of material elements like earth, wood and stone but actually there is no material contamination.</p>
</div>
</div>
<div id="SB11124_16" class="quote" parent="SB_Canto_1" book="SB" index="420" link="SB 1.11.24" link_text="SB 1.11.24">
<span class="link">[[Vanisource:SB 1.11.24|SB 1.11.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">He is one without a second, and therefore the Almighty Lord can appear in any form without being contaminated by the material conception. Therefore, festivities in the temple of the Lord, as held generally, are like festivals performed during the manifestive days of the Lord of Dvārakā, about five thousand years ago. The authorized ācāryas, who know the science perfectly, install such temples of the Lord under regulative principles just to offer facilities to the common man, but persons who are less intelligent, without being conversant with the science, mistake this great attempt to be idol worship and poke their nose into that to which they have no access. Therefore, the ladies or men who observe festivals in the temples of the Lord just to have a look at the transcendental form are a thousand times more glorious than those who are nonbelievers in the transcendental form of the Lord.</p>
</div>
</div>
<div id="SB1129_17" class="quote" parent="SB_Canto_1" book="SB" index="444" link="SB 1.12.9" link_text="SB 1.12.9">
<span class="link">[[Vanisource:SB 1.12.9|SB 1.12.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There is no difference between the thumblike Viṣṇu in the womb of Uttarā and the full-fledged Nārāyaṇa in the Vaikuṇṭha-dhāma, the kingdom of Godhead. He accepts the form of arca-vigraha (worshipable Deity) just to accept service from His different incapable devotees. By the mercy of the arca-vigraha, the form of the Lord in material elements, the devotees who are in the material world can easily approach the Lord, although He is not conceivable by the material senses. The arca-vigraha is therefore an all-spiritual form of the Lord to be perceived by the material devotees; such an arca-vigraha of the Lord is never to be considered material. There is no difference between matter and spirit for the Lord, although there is a gulf of difference between the two in the case of the conditioned living being. For the Lord there is nothing but spiritual existence, and similarly there is nothing except spiritual existence for the pure devotee of the Lord in his intimate relation with the Lord.</p>
</div>
</div>
<div id="SB11230_18" class="quote" parent="SB_Canto_1" book="SB" index="465" link="SB 1.12.30" link_text="SB 1.12.30">
<span class="link">[[Vanisource:SB 1.12.30|SB 1.12.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Mahārāja Parīkṣit, fortunate as he was, got the impression of the Lord even in the womb of his mother, and thus his contemplation on the Lord was constantly with him. Once the impression of the transcendental form of the Lord is fixed in one's mind, one can never forget Him in any circumstance. Child Parīkṣit, after coming out of the womb, was in the habit of examining everyone to see whether he was the same personality whom he first saw in the womb. But no one could be equal to or more attractive than the Lord, and therefore he never accepted anyone. But the Lord was constantly with him by such examination, and thus Mahārāja Parīkṣit was always engaged in the devotional service of the Lord by remembrance.</p>
</div>
</div>
<div id="SB11349_19" class="quote" parent="SB_Canto_1" book="SB" index="519" link="SB 1.13.49" link_text="SB 1.13.49">
<span class="link">[[Vanisource:SB 1.13.49|SB 1.13.49, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are two classes of human beings, namely the envious and the obedient. Since the Supreme Lord is one and the father of all living beings, the envious living beings are also His sons, but they are known as the asuras. But the living beings who are obedient to the supreme father are called devatās, or demigods, because they are not contaminated by the material conception of life. Not only are the asuras envious of the Lord in even denying the existence of the Lord, but they are also envious of all other living beings. The predominance of asuras in the world is occasionally rectified by the Lord when He eliminates them from the world and establishes a rule of devatās like the Pāṇḍavas. His designation as kāla in disguise is significant. He is not at all dangerous, but He is the transcendental form of eternity, knowledge and bliss. For the devotees His factual form is disclosed, and for the nondevotees He appears like kāla-rūpa, which is causal form. This causal form of the Lord is not at all pleasing to the asuras, and therefore they think of the Lord as formless in order to feel secure that they will not be vanquished by the Lord.</p>
</div>
</div>
<div id="SB11535_20" class="quote" parent="SB_Canto_1" book="SB" index="604" link="SB 1.15.35" link_text="SB 1.15.35">
<span class="link">[[Vanisource:SB 1.15.35|SB 1.15.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The reason is that I reserve the power of not being exposed to the nondevotees by My mystic curtain. The less intelligent fools are therefore unaware of My eternal form, which is never to be vanquished and is unborn." In the Padma Purāṇa it is said that those who are envious and always angry at the Lord are unfit to know the actual and eternal form of the Lord. In the Bhāgavatam also it is said that the Lord appeared like a thunderbolt to those who were wrestlers. Śiśupāla, at the time of being killed by the Lord, could not see Him as Kṛṣṇa, being dazzled by the glare of the brahma-jyotir. Therefore, the temporary manifestation of the Lord as a thunderbolt to the wrestlers appointed by Kaṁsa, or the glaring appearance of the Lord before Śiśupāla, was relinquished by the Lord, but the Lord as a magician is eternally existent and is never vanquished in any circumstance. Such forms are temporarily shown to the asuras only, and when such exhibitions are withdrawn, the asuras think that the Lord is no more existent, just as the foolish audience thinks the magician to be burnt to ashes or cut to pieces. The conclusion is that the Lord has no material body, and therefore He is never to be killed or changed by His transcendental body.</p>
</div>
</div>
<div id="SB1162630_21" class="quote" parent="SB_Canto_1" book="SB" index="643" link="SB 1.16.26-30" link_text="SB 1.16.26-30">
<span class="link">[[Vanisource:SB 1.16.26-30|SB 1.16.26-30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">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>
</div>
</div>
<div id="SB11816_22" class="quote" parent="SB_Canto_1" book="SB" index="707" link="SB 1.18.16" link_text="SB 1.18.16">
<span class="link">[[Vanisource:SB 1.18.16|SB 1.18.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There is some controversy amongst the students on the path of liberation. Such transcendental students are known as impersonalists and devotees of the Lord. The devotee of the Lord worships the transcendental form of the Lord, whereas the impersonalist meditates upon the glaring effulgence, or the bodily rays of the Lord, known as the brahma-jyotir. Here in this verse it is said that Mahārāja Parīkṣit attained the lotus feet of the Lord by instructions in knowledge delivered by the son of Vyāsadeva, Śrīla Śukadeva Gosvāmī. Śukadeva Gosvāmī was also an impersonalist in the beginning, as he himself has admitted in the Bhāgavatam (2.1.9), but later on he was attracted by the transcendental pastimes of the Lord and thus became a devotee. Such devotees with perfect knowledge are called mahā-bhāgavatas, or first-class devotees. There are three classes of devotees, namely the prākṛta, madhyama, and mahā-bhāgavata. The prākṛta, or third-class devotees, are temple worshipers without specific knowledge of the Lord and the Lord's devotees.</p>
</div>
</div>
<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
</div>
<div id="SB21invo_0" class="quote" parent="SB_Canto_2" book="SB" index="1" link="SB 2.1.invo" link_text="SB 2.1.invo">
<span class="link">[[Vanisource:SB 2.1 Invocation|SB 2.1.invo]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In the First Canto of Śrīmad-Bhāgavatam, the principles of creation are described, and thus the First Canto may be called "Creation." in the Second Canto, the post-creation cosmic manifestation is described. The different planetary systems are described in the Second Canto as different parts of the universal body of the Lord. For this reason, the Second Canto may be called "The Cosmic Manifestation." There are ten chapters in the Second Canto, and in these ten chapters the purpose of Śrīmad-Bhāgavatam and the different symptoms of this purpose are narrated. The first chapter describes the glories of chanting, and it hints at the process by which the neophyte devotees may perform meditation on the universal form of the Lord. In the first verse, Śukadeva Gosvāmī replies to the questions of Mahārāja Parīkṣit, who asked him about one's duties at the point of death. Mahārāja Parīkṣit was glad to receive Śukadeva Gosvāmī, and he was proud of being a descendant of Arjuna, the intimate friend of Kṛṣṇa. Personally, he was very humble and meek, but he expressed his gladness that Lord Kṛṣṇa was very kind to his grandfathers, the sons of Pāṇḍu, especially his own grandfather, Arjuna.</p>
</div>
</div>
<div id="SB217_1" class="quote" parent="SB_Canto_2" book="SB" index="8" link="SB 2.1.7" link_text="SB 2.1.7">
<span class="link">[[Vanisource:SB 2.1.7|SB 2.1.7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As mentioned above, since Nārāyaṇa, Hari, the Personality of Godhead, is beyond the material creation, His form and attributes are not material. The topmost transcendentalists or the liberated souls realize Him by advanced experience of transcendental knowledge, and therefore they take pleasure in the discussion of the transcendental qualities of the Lord's pastimes. In the Bhagavad-gītā (4.9), the Personality of Godhead declares that His appearance and activities are all divyam, or transcendental. The common man, who is under the spell of material energy, takes it for granted that the Lord is like one of us, and therefore he refuses to accept the transcendental nature of the Lord's form, name, etc. The topmost transcendentalist is not interested in anything material, and his taking interest in the matter of the Lord's activities is definite proof that the Lord is not like one of us in the material world. In the Vedic literatures also, it is confirmed that the Supreme Lord is one, but that He is engaged in His transcendental pastimes in the company of His unalloyed devotees and that simultaneously He is present as the Supersoul, an expansion of Baladeva, in the heart of all living entities.</p>
</div>
</div>
<div id="SB2111_2" class="quote" parent="SB_Canto_2" book="SB" index="12" link="SB 2.1.11" link_text="SB 2.1.11">
<span class="link">[[Vanisource:SB 2.1.11|SB 2.1.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Above them are the devotees of the Lord, who neither aspire to enjoy the material world nor desire to get out of it. They are after the satisfaction of the Lord, Śrī Kṛṣṇa. In other words, the devotees of the Lord do not want anything on their personal account. If the Lord desires, the devotees can accept all sorts of material facilities, and if the Lord does not desire this, the devotees can leave aside all sorts of facilities, even up to the limit of salvation. Nor are they self-satisfied, because they want the satisfaction of the Lord only. In this verse, Śrī Śukadeva Gosvāmī recommends the transcendental chanting of the holy name of the Lord. By offenseless chanting and hearing of the holy name of the Lord, one becomes acquainted with the transcendental form of the Lord, and then with the attributes of the Lord, and then with the transcendental nature of His pastimes, etc. Here it is mentioned that one should constantly chant the holy name of the Lord after hearing it from authorities. This means that hearing from the authorities is the first essential. Hearing of the holy name gradually promotes one to the stage of hearing about His form, about His attributes, His pastimes and so on, and thus the necessity of the chanting of His glories develops successively.</p>
</div>
</div>
<div id="SB2119_3" class="quote" parent="SB_Canto_2" book="SB" index="20" link="SB 2.1.19" link_text="SB 2.1.19">
<span class="link">[[Vanisource:SB 2.1.19|SB 2.1.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Foolish persons, bewildered by the external energy of Viṣṇu, do not know that the ultimate goal of the progressive search after happiness is to get in touch directly with Lord Viṣṇu, the Personality of Godhead. Viṣṇu-tattva is an unlimited expansion of different transcendental forms of the Personality of Godhead, and the supreme or original form of viṣṇu-tattva is Govinda, or Lord Kṛṣṇa, the supreme cause of all causes. Therefore, thinking of Viṣṇu or meditating upon the transcendental form of Viṣṇu, specifically upon Lord Kṛṣṇa, is the last word on the subject of meditation. This meditation may be begun from the lotus feet of the Lord. One should not, however, forget or be misled from the complete form of the Lord; thus one should practice thinking of the different parts of His transcendental body, one after another. Here in this verse, it is definitely assured that the Supreme Lord is not impersonal. He is a person, but His body is different from those of conditioned persons like us.</p>
</div>
</div>
<div id="SB2122_4" class="quote" parent="SB_Canto_2" book="SB" index="23" link="SB 2.1.22" link_text="SB 2.1.22">
<span class="link">[[Vanisource:SB 2.1.22|SB 2.1.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Mahārāja Parīkṣit was already directly connected with the personal feature of the Lord Śrī Kṛṣṇa, and as such he had no need to inquire from Śukadeva Gosvāmī about where and how to apply the mind in the impersonal virāṭ-rūpa of the Lord. But he inquired after a detailed description of the matter for the benefit of others, who are unable to conceive of the transcendental personal feature of the Lord as the form of eternity, knowledge and bliss. The nondevotee class of men cannot think of the personal feature of the Lord. Because of their poor fund of knowledge, the personal form of the Lord, like Rāma or Kṛṣṇa, is completely revolting to them. They have a poor estimation of the potency of the Lord. In the Bhagavad-gītā (9.11) it is explained by the Lord Himself that people with a poor fund of knowledge deride the supreme personality of the Lord, taking Him to be a common man. Such men are ignorant of the inconceivable potency of the Lord. By the inconceivable potency of the Lord, He can move in human society or any other society of living beings and yet remain the same omnipotent Lord, without deviating in the slightest from His transcendental position. So, for the benefit of men who are unable to accept the Lord in His personal eternal form, Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī how to fix the mind on Him in the beginning, and the Gosvāmī replied in detail as follows.</p>
</div>
</div>
<div id="SB2123_5" class="quote" parent="SB_Canto_2" book="SB" index="24" link="SB 2.1.23" link_text="SB 2.1.23">
<span class="link">[[Vanisource:SB 2.1.23|SB 2.1.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The materially absorbed mind of the conditioned soul does not allow him to transcend the limit of the bodily conception of self, and thus the yoga system for meditation (controlling the sitting posture and breathing process and fixing the mind upon the Supreme) is prescribed in order to mold the character of the gross materialist. Unless such materialists are able to cleanse the materially absorbed mind, it is impossible for them to concentrate upon thoughts of transcendence. And to do so one may fix one's mind on the gross material or external feature of the Lord. The different parts of the gigantic form of the Lord are described in the following verses. The materialistic men are very anxious to have some mystic powers as a result of such a controlling process, but the real purpose of yogic regulations is to eradicate the accumulated dirty things like lust, anger, avarice and all such material contaminations. If the mystic yogī is diverted by the accompanying feats of mystic control, then his mission of yogic success is a failure, because the ultimate aim is God realization. He is therefore recommended to fix his gross materialistic mind by a different conception and thus realize the potency of the Lord. As soon as the potencies are understood to be instrumental manifestations of the transcendence, one automatically advances to the next step, and gradually the stage of full realization becomes possible for him.</p>
</div>
</div>
<div id="SB2124_6" class="quote" parent="SB_Canto_2" book="SB" index="25" link="SB 2.1.24" link_text="SB 2.1.24">
<span class="link">[[Vanisource:SB 2.1.24|SB 2.1.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although He is in His abode, His energy is distributed everywhere, just as the sun is localized as well as expanded everywhere, since the rays of the sun, being nondifferent from the sun, are accepted as expansions of the sun disc. In the Viṣṇu Purāṇa (1.22.52) it is said that as fire expands its rays and heat from one place, similarly the Supreme Spirit, the Personality of Godhead, expands Himself by His manifold energy everywhere and anywhere. The phenomenal manifestation of the gigantic universe is only a part of His virāṭ body. Less intelligent men cannot conceive of the transcendental all-spiritual form of the Lord, but they are astounded by His different energies, just as the aborigines are struck with wonder by the manifestation of lightning, a gigantic mountain or a hugely expanded banyan tree. The aborigines praise the strength of the tiger and the elephant because of their superior energy and strength.</p>
</div>
</div>
<div id="SB2124_7" class="quote" parent="SB_Canto_2" book="SB" index="25" link="SB 2.1.24" link_text="SB 2.1.24">
<span class="link">[[Vanisource:SB 2.1.24|SB 2.1.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">They want to see with their own eyes at once. Therefore they can see the gigantic body of the Lord as virāṭ, which will answer their challenge, and since they are accustomed to paying homage to superior material strength like that of the tiger, elephant and lightning, they can offer respect to the virāṭ-rūpa. Lord Kṛṣṇa, by the request of Arjuna, exhibited His virāṭ-rūpa for the asuras. A pure devotee of the Lord, being unaccustomed to looking into such a mundane gigantic form of the Lord, requires special vision for the purpose. The Lord, therefore, favored Arjuna with special vision for looking into His virāṭ-rūpa, which is described in the Eleventh Chapter of the Bhagavad-gītā. This virāṭ-rūpa of the Lord was especially manifested, not for the benefit of Arjuna, but for that unintelligent class of men who accept anyone and everyone as an incarnation of the Lord and so mislead the general mass of people. For them, the indication is that one should ask the cheap incarnation to exhibit his virāṭ-rūpa and thus be established as an incarnation. The virāṭ-rūpa manifestation of the Lord is simultaneously a challenge to the atheist and a favor for the asuras, who can think of the Lord as virāṭ and thus gradually cleanse the dirty things from their hearts in order to become qualified to actually see the transcendental form of the Lord in the near future. This is a favor of the all-merciful Lord to the atheists and the gross materialists.</p>
</div>
</div>
<div id="SB2125_8" class="quote" parent="SB_Canto_2" book="SB" index="26" link="SB 2.1.25" link_text="SB 2.1.25">
<span class="link">[[Vanisource:SB 2.1.25|SB 2.1.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Simultaneously, the Lord has multifarious other forms, and all of them are identical with the original fountainhead form of the Lord, Śrī Kṛṣṇa. In the Bhagavad-gītā, it has been proven that the original transcendental and eternal form of the Lord is Śrī Kṛṣṇa, the Absolute Personality of Godhead, but by His inconceivable internal potency, ātma-māyā, He can expand Himself by multifarious forms and incarnations simultaneously, without being diminished in His full potency. He is complete, and although innumerable complete forms emanate from Him, He is still complete, without any loss. That is His spiritual or internal potency. In the Eleventh Chapter of the Bhagavad-gītā, the Personality of Godhead, Lord Kṛṣṇa, manifested His virāṭ-rūpa just to convince the less intelligent class of men, who cannot conceive of the Lord as appearing just like a human being, that He factually has the potency of His claim to be the Supreme Absolute person without any rival or superior.</p>
</div>
</div>
<div id="SB2125_9" class="quote" parent="SB_Canto_2" book="SB" index="26" link="SB 2.1.25" link_text="SB 2.1.25">
<span class="link">[[Vanisource:SB 2.1.25|SB 2.1.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">All the universes in seed are emanating from the breathing of the Mahā-viṣṇu, who is but part of a partial expansion of the Lord, and all the universes presided over by the Brahmās vanish when the Mahā-viṣṇu withdraws His great breath. In this way, the material worlds are being created and vanished by the supreme will of the Lord. The poor foolish materialist can just imagine how ignorantly he puts forward an insignificant creature to become His rival incarnation, simply on the allegations of a dying man. The virāṭ-rūpa was particularly exhibited by the Lord just to give lessons to such foolish men, so that one can accept a person as the incarnation of Godhead only if such a person is able to exhibit such a virāṭ-rūpa as Lord Kṛṣṇa did. The materialistic person may concentrate his mind upon the virāṭ or gigantic form of the Lord in his own interest and as recommended by Śukadeva Gosvāmī, but he must be on his guard not to be misled by pretenders who claim to be the identical person as Lord Kṛṣṇa but are not able to act like Him or exhibit the virāṭ-rūpa, comprehending the whole of the universe.</p>
</div>
</div>
<div id="SB2126_10" class="quote" parent="SB_Canto_2" book="SB" index="27" link="SB 2.1.26" link_text="SB 2.1.26">
<span class="link">[[Vanisource:SB 2.1.26|SB 2.1.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Outside the bodily existence of the Supreme Personality of Godhead, the manifested cosmic existence has no reality. Everything and anything of the manifested world rests on Him, as confirmed in the Bhagavad-gītā (9.4), but that does not imply that everything and anything in the vision of a materialist is the Supreme Personality. The conception of the universal form of the Lord gives a chance to the materialist to think of the Supreme Lord, but the materialist must know for certain that his visualization of the world in a spirit of lording over it is not God realization. The materialistic view of exploitation of the material resources is occasioned by the illusion of the external energy of the Lord, and as such, if anyone wants to realize the Supreme Truth by conceiving of the universal form of the Lord, he must cultivate the service attitude. Unless the service attitude is revived, the conception of virāṭ realization will have very little effect on the seer. The transcendental Lord, in any conception of His form, is never a part of the material creation. He keeps His identity as Supreme Spirit in all circumstances and is never affected by the three material qualities, for everything material is contaminated. The Lord always exists by His internal energy.</p>
</div>
</div>
<div id="SB2128_11" class="quote" parent="SB_Canto_2" book="SB" index="29" link="SB 2.1.28" link_text="SB 2.1.28">
<span class="link">[[Vanisource:SB 2.1.28|SB 2.1.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The effulgent luminary planets like the sun and the moon are situated almost in the midplace of the universe, and as such they are to be known as the chest of the original gigantic form of the Lord. And above the luminary planets, called also the heavenly places of the universal directorate demigods, are the Mahar, Janas and Tapas planetary systems, and, above all, the Satyaloka planetary system, where the chief directors of the modes of material nature reside, namely Viṣṇu, Brahmā and Śiva. This Viṣṇu is known as the Kṣīrodakaśāyī Viṣṇu, and He acts as the Supersoul in every living being. There are innumerable universes floating on the Causal Ocean, and in each of them the representation of the virāṭ form of the Lord is there along with innumerable suns, moons, heavenly demigods, Brahmās, Viṣṇus and Śivas, all of them situated in one part of the inconceivable potency of Lord Kṛṣṇa, as stated in the Bhagavad-gītā (10.42).</p>
</div>
</div>
<div id="SB2129_12" class="quote" parent="SB_Canto_2" book="SB" index="30" link="SB 2.1.29" link_text="SB 2.1.29">
<span class="link">[[Vanisource:SB 2.1.29|SB 2.1.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The conception of the virāṭ-puruṣa, or the gigantic form of the Supreme Lord, is said to include all the dominating demigods as well as the dominated living beings. Even the minutest part of a living being is controlled by the empowered agency of the Lord. Since the demigods are included in the gigantic form of the Lord, worship of the Lord, whether in His gigantic material conception or in His eternal transcendental form as Lord Śrī Kṛṣṇa, also appeases the demigods and all the other parts and parcels, as much as watering the root of a tree distributes energy to all of the tree's other parts. Consequently, for a materialist also, worship of the universal gigantic form of the Lord leads one to the right path. One need not risk being misled by approaching many demigods for fulfillment of different desires. The real entity is the Lord Himself, and all others are imaginary, for everything is included in Him only.</p>
</div>
</div>
<div id="SB2138_13" class="quote" parent="SB_Canto_2" book="SB" index="39" link="SB 2.1.38" link_text="SB 2.1.38">
<span class="link">[[Vanisource:SB 2.1.38|SB 2.1.38, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">I have thus explained to you the gross material gigantic conception of the Personality of Godhead. One who seriously desires liberation concentrates his mind on this form of the Lord, because there is nothing more than this in the material world.</p>
</div>
</div>
<div id="SB2138_14" class="quote" parent="SB_Canto_2" book="SB" index="39" link="SB 2.1.38" link_text="SB 2.1.38">
<span class="link">[[Vanisource:SB 2.1.38|SB 2.1.38, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Materialistic philosophers and scientists are too much engrossed with atomic energy and the gigantic situation of the universal form, and they offer respect more seriously to the external phenomenal feature of material manifestations than to the noumenal principle of spiritual existence. The transcendental form of the Lord is beyond the jurisdiction of such materialistic activities, and it is very difficult to conceive that the Lord can be simultaneously localized and all-pervasive, because the materialistic philosophers and scientists think of everything in terms of their own experience. Because they are unable to accept the personal feature of the Supreme Lord, the Lord is kind enough to demonstrate the virāṭ feature of His transcendental form, and herein Śrīla Śukadeva Gosvāmī has vividly described this form of the Lord. He concludes that there is nothing beyond this gigantic feature of the Lord. None of the materialistic thoughtful men can go beyond this conception of the gigantic form. The minds of the materialistic men are flickering and constantly changing from one aspect to another.</p>
</div>
</div>
<div id="SB228_15" class="quote" parent="SB_Canto_2" book="SB" index="48" link="SB 2.2.8" link_text="SB 2.2.8">
<span class="link">[[Vanisource:SB 2.2.8|SB 2.2.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The all-pervading Personality of Godhead resides as Paramātmā in the heart of each and every living entity. The measurement of the localized Personality of Godhead is estimated to expand from the ring finger to the end of the thumb, more or less eight inches. The form of the Lord described in this verse with distribution of different symbols—beginning from the lower right hand up and down to the lower left hand with lotus, wheel of a chariot, conchshell and club respectively—is called Janārdana, or the plenary portion of the Lord who controls the general mass. There are many other forms of the Lord with varied situations of the symbols of lotus, conchshell, etc., and they are differently known as Puruṣottama, Acyuta, Narasiṁha, Trivikrama, Hṛṣīkeśa, Keśava, Mādhava, Aniruddha, Pradyumna, Saṅkarṣaṇa, Śrīdhara, Vāsudeva, Dāmodara, Janārdana, Nārāyaṇa, Hari, Padmanābha, Vāmana, Madhusūdana, Govinda, Kṛṣṇa, Viṣṇumūrti, Adhokṣaja and Upendra. These twenty-four forms of the localized Personality of Godhead are worshiped in different parts of the planetary system, and in each system there is an incarnation of the Lord having a different Vaikuṇṭha planet in the spiritual sky, which is called the paravyoma. There are many other hundreds and scores of different forms of the Lord, and each and every one of them has a particular planet in the spiritual sky, of which this material sky is only a fragmental offshoot. The Lord exists as puruṣa, or the male enjoyer, although there is no comparing Him to any male form in the material world. But all such forms are advaita, nondifferent from one another, and each of them is eternally young. The young Lord with four hands is nicely decorated, as described below.</p>
</div>
</div>
<div id="SB2212_16" class="quote" parent="SB_Canto_2" book="SB" index="52" link="SB 2.2.12" link_text="SB 2.2.12">
<span class="link">[[Vanisource:SB 2.2.12|SB 2.2.12, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Lord's magnanimous pastimes and the glowing glancing of His smiling face are all indications of His extensive benedictions. One must therefore concentrate on this transcendental form of the Lord, as long as the mind can be fixed on Him by meditation.</p>
</div>
</div>
<div id="SB2212_17" class="quote" parent="SB_Canto_2" book="SB" index="52" link="SB 2.2.12" link_text="SB 2.2.12">
<span class="link">[[Vanisource:SB 2.2.12|SB 2.2.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In Bhagavad-gītā (12.5) it is said that the impersonalist undergoes a series of difficult programs on account of his impersonal meditation. But the devotee, due to the Lord's personal service, progresses very easily. Impersonal meditation is therefore a source of suffering for the impersonalist. Here, the devotee has an advantage over the impersonalist philosopher. The impersonalist is doubtful about the personal feature of the Lord, and therefore he always tries to meditate upon something which is not objective. For this reason there is an authentic statement in the Bhāgavatam regarding the positive concentration of the mind on the factual form of the Lord.</p>
</div>
</div>
<div id="SB2213_18" class="quote" parent="SB_Canto_2" book="SB" index="53" link="SB 2.2.13" link_text="SB 2.2.13">
<span class="link">[[Vanisource:SB 2.2.13|SB 2.2.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The more one concentrates on the transcendental form of the Lord, either on the lotus feet, the calves, the thighs or the chest, the more one becomes purified. In this verse it is clearly stated, "the more the intelligence becomes purified," which means the more one becomes detached from sense gratification. Our intelligence in the present conditioned state of life is impure due to being engaged in sense gratification. The result of meditation on the transcendental form of the Lord will be manifested by one's detachment from sense gratification. Therefore, the ultimate purpose of meditation is purification of one's intelligence.</p>
<p>Those who are too engrossed in sense gratification cannot be allowed to participate in arcanā or to touch the transcendental form of the Rādhā-Kṛṣṇa or Viṣṇu Deities. For them it is better to meditate upon the gigantic virāṭ-rūpa of the Lord, as recommended in the next verse. The impersonalists and the voidists are therefore recommended to meditate upon the universal form of the Lord, whereas the devotees are recommended to meditate on the Deity worship in the temple. Because the impersonalists and the voidists are not sufficiently purified in their spiritual activities, arcanā is not meant for them.</p>
</div>
</div>
<div id="SB2214_19" class="quote" parent="SB_Canto_2" book="SB" index="54" link="SB 2.2.14" link_text="SB 2.2.14">
<span class="link">[[Vanisource:SB 2.2.14|SB 2.2.14, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Unless the gross materialist develops a sense of loving service unto the Supreme Lord, the seer of both the transcendental and material worlds, he should remember or meditate upon the universal form of the Lord at the end of his prescribed duties.</p>
</div>
</div>
<div id="SB2214_20" class="quote" parent="SB_Canto_2" book="SB" index="54" link="SB 2.2.14" link_text="SB 2.2.14">
<span class="link">[[Vanisource:SB 2.2.14|SB 2.2.14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Some way or other, one must try to reestablish one's forgotten relation with the Lord if one at all desires to gain real happiness in life, and to reclaim his natural unfettered condition. For the less intelligent beginners, meditation on the impersonal feature, the virāṭ-rūpa, or universal form of the Lord, will gradually qualify one to rise to personal contact. One is advised herewith to meditate upon the virāṭ-rūpa specified in the previous chapters in order to understand how the different planets, seas, mountains, rivers, birds, beasts, human beings, demigods and all that we can conceive are but different parts and limbs of the Lord's virāṭ form. This sort of thinking is also a type of meditation on the Absolute Truth, and as soon as such meditation begins, one develops one's godly qualities, and the whole world appears to be a happy and peaceful residence for all the people of the world. Without such meditation on God, either personal or impersonal, all good qualities of the human being become covered with misconceptions regarding his constitutional position, and without such advanced knowledge, the whole world becomes a hell for the human being.</p>
</div>
</div>
<div id="SB2218_21" class="quote" parent="SB_Canto_2" book="SB" index="58" link="SB 2.2.18" link_text="SB 2.2.18">
<span class="link">[[Vanisource:SB 2.2.18|SB 2.2.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Bhagavad-gītā (14.27) it is clearly said that the impersonal brahma-jyotir rests on the person of the Lord, and because everything rests on the brahma-jyotir directly and indirectly, everything is generated from the Lord, everything rests on Him, and after annihilation, everything is merged in Him only. Therefore, nothing is independent of Him. A pure devotee of the Lord no longer wastes valuable time in discriminating the Brahman from non-Brahman because he knows perfectly well that the Lord Para-brahman, by His Brahman energy, is interwoven in everything, and thus everything is looked upon by a devotee as the property of the Lord. The devotee tries to engage everything in His service and does not create perplexities by falsely lording it over the creation of the Lord. He is so faithful that he engages himself, as well as everything else, in the transcendental loving service of the Lord. In everything, the devotee sees the Lord, and he sees everything in the Lord. The specific disturbance created by a durātmā, or crooked soul, is due to his maintaining that the transcendental form of the Lord is something material.</p>
</div>
</div>
<div id="SB2322_22" class="quote" parent="SB_Canto_2" book="SB" index="94" link="SB 2.3.22" link_text="SB 2.3.22">
<span class="link">[[Vanisource:SB 2.3.22|SB 2.3.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Especially for the householder devotees, the path of Deity worship is strongly recommended. As far as possible, every householder, by the direction of the spiritual master, must install the Deity of Viṣṇu, forms like Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa or Sītā-Rāma especially, or any other form of the Lord, like Nṛsiṁha, Varāha, Gaura-Nitāi, Matsya, Kūrma, śālagrāma-śilā and many other forms of Viṣṇu, like Trivikrama, Keśava, Acyuta, Vāsudeva, Nārāyaṇa and Dāmodara, as recommended in the Vaiṣṇava-tantras or Purāṇas, and one's family should worship strictly following the directions and regulations of arcana-vidhi. Any member of the family who is above twelve years of age should be initiated by a bona fide spiritual master, and all the members of the household should be engaged in the daily service of the Lord, beginning from morning (4 a.m.) till night (10 p.m.) by performing maṅgala-ārātrika, nirañjana, arcana, pūjā, kīrtana, śṛṅgāra, bhoga-vaikāli, sandhyā-ārātrika, pāṭha, bhoga (at night), śayana-ārātrika, etc.</p>
</div>
</div>
<div id="SB2322_23" class="quote" parent="SB_Canto_2" book="SB" index="94" link="SB 2.3.22" link_text="SB 2.3.22">
<span class="link">[[Vanisource:SB 2.3.22|SB 2.3.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrī-vigraha is the arcā, or suitable worshipable form of the Lord, and the disciple should be engaged in worshiping the Deity regularly by śṛṅgāra, by proper decoration and dressing, as also by mandira-mārjana, the matter of cleansing the temple. The spiritual master teaches the neophyte devotee all these kindly and personally to help him gradually in the realization of the transcendental name, quality, form, etc., of the Lord.</p>
<p>Only attention engaged in the service of the Lord, especially in dressing and decorating the temple, accompanied by musical kīrtana and spiritual instructions from scriptures, can save the common man from the hellish cinema attractions and rubbish sex-songs broadcast everywhere by radios. If one is unable to maintain a temple at home, he should go to another's temple where all the above performances are regularly executed. Visiting the temple of a devotee and looking at the profusely decorated forms of the Lord well dressed in a well-decorated, sanctified temple naturally infuse the mundane mind with spiritual inspiration.</p>
</div>
</div>
<div id="SB2410_24" class="quote" parent="SB_Canto_2" book="SB" index="106" link="SB 2.4.10" link_text="SB 2.4.10">
<span class="link">[[Vanisource:SB 2.4.10|SB 2.4.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The expansions of different forms of the Lord, as from Kṛṣṇa to Baladeva to Saṅkarṣaṇa, from Saṅkarṣaṇa to Vāsudeva, from Vāsudeva to Aniruddha, from Aniruddha to Pradyumna and then again to second Saṅkarṣaṇa and from Him to the Nārāyaṇa puruṣāvatāras, and innumerable other forms, which are compared to the constant flowing of the uncountable waves of a river, are all one and the same. They are like lamps of equal power which kindle from one lamp to another. That is the transcendental potency of the Lord. The Vedas say that He is so complete that even though the whole complete identity emanates from Him, He still remains the same complete whole (pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation)). As such, there is no validity in a material conception of the Lord produced by the mental speculator. Thus He remains always a mystery for the mundane scholar, even if he is vastly learned in the Vedic literatures (vedeṣu durlabham adurlabham ātma-bhaktau (Bs. 5.33)). Therefore, the Lord is beyond the limit of conception for mundane learned scholars, philosophers or scientists.</p>
</div>
</div>
<div id="SB2413_25" class="quote" parent="SB_Canto_2" book="SB" index="109" link="SB 2.4.13" link_text="SB 2.4.13">
<span class="link">[[Vanisource:SB 2.4.13|SB 2.4.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Śrī Kṛṣṇa is the complete form of all existence, both material and spiritual. Akhila means complete, or that which is not khila, inferior. As stated in the Bhagavad-gītā, there are two kinds of nature (prakṛti), namely the material nature and the spiritual nature, or the external and internal potencies of the Lord. The material nature is called aparā, or inferior, and the spiritual nature is called superior or transcendental. Therefore the form of the Lord is not of the inferior, material nature. He is complete transcendence. And He is mūrti, or having transcendental form. The less intelligent men, who are unaware of His transcendental form, describe Him as impersonal Brahman. But Brahman is simply the rays of His transcendental body (yasya prabhā (Bs. 5.40)). The devotees, who are aware of His transcendental form, render Him service; therefore the Lord also reciprocates by His causeless mercy and thus delivers His devotees from all distresses. The pious men who follow the rulings of the Vedas are also dear to Him, and therefore the pious men of this world are also protected by Him.</p>
</div>
</div>
<div id="SB2415_26" class="quote" parent="SB_Canto_2" book="SB" index="111" link="SB 2.4.15" link_text="SB 2.4.15">
<span class="link">[[Vanisource:SB 2.4.15|SB 2.4.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">We must know definitely that the Lord is present wherever such pure transcendental service is performed, and thus the performer of offenseless kīrtanam has positive association with the Lord. Similarly, remembrance and prayers also can give us the desired result if they are properly done under expert guidance. One should not concoct forms of devotional service. One may worship the form of the Lord in a temple, or one may impersonally offer the Lord devotional prayers in a mosque or a church. One is sure to get free from the reactions of sins provided one is very careful about not committing sins willingly in expectation of getting free from the reactions of sins by worshiping in the temple or by offering prayers in the church. This mentality of committing sins willfully on the strength of devotional service is called nāmno balād yasya hi pāpa-buddhiḥ, and it is the greatest offense in the discharge of devotional service. Hearing, therefore, is essential in order to keep oneself strictly on guard against such pitfalls of sins. And in order to give special stress to the hearing process, the Gosvāmī invokes all auspicious fortune in this matter.</p>
</div>
</div>
<div id="SB2520_27" class="quote" parent="SB_Canto_2" book="SB" index="141" link="SB 2.5.20" link_text="SB 2.5.20">
<span class="link">[[Vanisource:SB 2.5.20|SB 2.5.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The fact is that such impersonalists are covered by the above-mentioned three modes of material nature; therefore, they are unable to approach the transcendental Personality of the Lord. The Lord is not approachable by everyone because He is curtained by His yogamāyā potency. But one should not wrongly conclude that the Lord was formerly unmanifested and has now manifested Himself in the human form. This misconception of the formlessness of the Supreme Personality of Godhead is due to the yogamāyā curtain of the Lord and can be removed only by the Supreme Will, as soon as the conditioned soul surrenders unto Him. The devotees of the Lord who are transcendental to the above-mentioned three modes of material nature can see the all-blissful transcendental form of the Lord with their vision of love in the attitude of pure devotional service.</p>
</div>
</div>
<div id="SB2524_28" class="quote" parent="SB_Canto_2" book="SB" index="145" link="SB 2.5.24" link_text="SB 2.5.24">
<span class="link">[[Vanisource:SB 2.5.24|SB 2.5.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The reason is that the Lord reserves the right of not exposing Himself to the nondevotee who, even after a thorough study of literature like the Bhagavad-gītā, remains an impersonalist simply by obstinacy. This obstinacy is due to the action of yogamāyā, a personal energy of the Lord that acts like an aide-de-camp by covering the vision of the obstinate impersonalist. Such a bewildered human being is described as mūḍha, or grossly ignorant, because he is unable to understand the transcendental form of the Lord as being unborn and unchangeable. If the Lord takes a form or material shape from His original impersonal feature, then it means that He is born and changeable from impersonal to personal. But He is not changeable. Nor does He ever take a new birth like a conditioned soul. The conditioned soul may take a form birth after birth due to his conditional existence in matter, but the self-centered impersonalists, by their gross ignorance, accept the Lord as one of them because of self-centered egoism, even after so-called advancement of knowledge in the Vedānta. The Lord, being situated in the heart of every individual living entity, knows very well the tendency of such conditioned souls in terms of past, present and future, but the bewildered conditioned soul hardly can know Him in His eternal form. By the will of the Lord, therefore, the impersonalist, even after knowing the Brahman and Paramātmā features of the Lord, remains ignorant of His eternal personal feature as ever-existent Nārāyaṇa, transcendental to all material creation.</p>
</div>
</div>
<div id="SB2525_29" class="quote" parent="SB_Canto_2" book="SB" index="146" link="SB 2.5.25" link_text="SB 2.5.25">
<span class="link">[[Vanisource:SB 2.5.25|SB 2.5.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is said that first the tan-mātrā sound is created and then the sky, and in this verse it is confirmed that actually it is so, but sound is the subtle form of the sky, and the distinction is like that between the seer and the seen. The sound is the representation of the actual object, as the sound produced speaking of the object gives an idea of the description of the object. Therefore sound is the subtle characteristic of the object. Similarly, sound representation of the Lord, in terms of His characteristics, is the complete form of the Lord, as was seen by Vasudeva and Mahārāja Daśaratha, the fathers of Lord Kṛṣṇa and Lord Rāma. The sound representation of the Lord is nondifferent from the Lord Himself because the Lord and His representation in sound are absolute knowledge. Lord Caitanya has instructed us that in the holy name of the Lord, as sound representation of the Lord, all the potencies of the Lord are invested. Thus one can immediately enjoy the association of the Lord by the pure vibration of the sound representation of His holy name, and the concept of the Lord is immediately manifested before the pure devotee.</p>
</div>
</div>
<div id="SB2535_30" class="quote" parent="SB_Canto_2" book="SB" index="153" link="SB 2.5.35" link_text="SB 2.5.35">
<span class="link">[[Vanisource:SB 2.5.35|SB 2.5.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The expansions of the planetary systems within each and every universe are situated in the different parts of the virāṭ-rūpa (universal form) of the Lord, and they are described as follows.</p>
</div>
</div>
<div id="SB2539_31" class="quote" parent="SB_Canto_2" book="SB" index="157" link="SB 2.5.39" link_text="SB 2.5.39">
<span class="link">[[Vanisource:SB 2.5.39|SB 2.5.39, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">From the forefront of the chest up to the neck of the universal form of the Lord are situated the planetary systems named Janaloka and Tapoloka, whereas Satyaloka, the topmost planetary system, is situated on the head of the form. The spiritual planets, however, are eternal.</p>
</div>
</div>
<div id="SB2539_32" class="quote" parent="SB_Canto_2" book="SB" index="157" link="SB 2.5.39" link_text="SB 2.5.39">
<span class="link">[[Vanisource:SB 2.5.39|SB 2.5.39, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Whenever the Lord incarnates, He does so in His full internal potency (ātma-māyā), and less intelligent persons mistake Him to be one of the material creations. Śrīla Śrīdhara Svāmī, therefore, rightly commenting on this verse, says that the Brahmaloka mentioned here is Vaikuṇṭha, the kingdom of God, which is sanātana, or eternal, and is therefore not exactly like the material creations described above. The virāṭ universal form of the Lord is an imagination for the material world. It has nothing to do with the spiritual world, or the kingdom of God.</p>
</div>
</div>
<div id="SB254041_33" class="quote" parent="SB_Canto_2" book="SB" index="158" link="SB 2.5.40-41" link_text="SB 2.5.40-41">
<span class="link">[[Vanisource:SB 2.5.40-41|SB 2.5.40-41, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear son Nārada, know from me that there are seven lower planetary systems out of the total fourteen. The first planetary system, known as Atala, is situated on the waist; the second, Vitala, is situated on the thighs; the third, Sutala, on the knees; the fourth, Talātala, on the shanks; the fifth, Mahātala, on the ankles; the sixth, Rasātala, on the upper portion of the feet; and the seventh, Pātāla, on the soles of the feet. Thus the virāṭ form of the Lord is full of all planetary systems.</p>
</div>
</div>
<div id="SB261_34" class="quote" parent="SB_Canto_2" book="SB" index="160" link="SB 2.6.1" link_text="SB 2.6.1">
<span class="link">[[Vanisource:SB 2.6.1|SB 2.6.1, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Lord Brahmā said: The mouth of the virāṭ-puruṣa (the universal form of the Lord) is the generating center of the voice, and the controlling deity is fire. His skin and six other layers are the generating centers of the Vedic hymns, and His tongue is the productive center of different foodstuffs and delicacies for offering to the demigods, the forefathers and the general mass of people.</p>
</div>
</div>
<div id="SB261_35" class="quote" parent="SB_Canto_2" book="SB" index="160" link="SB 2.6.1" link_text="SB 2.6.1">
<span class="link">[[Vanisource:SB 2.6.1|SB 2.6.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The opulences of the universal form of the Lord are described herein. It is said that His mouth is the generating center of all kinds of voices, and its controlling deity is the fire demigod. And His skin and other six layers of bodily construction are the representative generating centers of the seven kinds of Vedic hymns, like the Gāyatrī. Gāyatrī is the beginning of all Vedic mantras, and it is explained in the first volume of Śrīmad-Bhāgavatam. Since the generating centers are the different parts of the universal form of the Lord, and since the form of the Lord is transcendental to the material creation, it is to be understood that the voice, the tongue, the skin, etc., suggest that the Lord in His transcendental form is not without them. The material voice, or the energy of taking in foodstuff, is generated originally from the Lord; such actions are but perverted reflections of the original reservoirs—the transcendental situation is not without spiritual variegatedness. In the spiritual world, all the perverted forms of material variegatedness are fully represented in their original spiritual identity.</p>
</div>
</div>
<div id="SB269_36" class="quote" parent="SB_Canto_2" book="SB" index="168" link="SB 2.6.9" link_text="SB 2.6.9">
<span class="link">[[Vanisource:SB 2.6.9|SB 2.6.9, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O Nārada, the evacuating outlet of the universal form of the Lord is the abode of the controlling deity of death, Mitra, and the evacuating hole and the rectum of the Lord is the place of envy, misfortune, death, hell, etc.</p>
</div>
</div>
<div id="SB2610_37" class="quote" parent="SB_Canto_2" book="SB" index="169" link="SB 2.6.10" link_text="SB 2.6.10">
<span class="link">[[Vanisource:SB 2.6.10|SB 2.6.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In order to defy the impersonal conception of the Supreme Personality of Godhead, a systematic analysis of the physiological and anatomical constitution of His transcendental body is given here. It is clear from the available description of the body of the Lord (His universal form) that the form of the Lord is distinct from the forms of ordinary mundane conception. In any case, He is never a formless void. Ignorance is the back of the Lord, and therefore the ignorance of the less intelligent class of men is also not separate from His bodily conception. Since His body is the complete whole of everything that be, one cannot assert that He is impersonal only. On the contrary, the perfect description of the Lord holds that He is both impersonal and personal simultaneously. The Personality of Godhead is the original feature of the Lord, and His impersonal emanation is but the reflection of His transcendental body. Those who are fortunate enough to have a view of the Lord from the front can realize His personal feature, whereas those who are frustrated and are thus kept on the ignorance side of the Lord, or, in other words, those who have the view of the Lord from the back, realize Him in His impersonal feature.</p>
</div>
</div>
<div id="SB261316_38" class="quote" parent="SB_Canto_2" book="SB" index="172" link="SB 2.6.13-16" link_text="SB 2.6.13-16">
<span class="link">[[Vanisource:SB 2.6.13-16|SB 2.6.13-16, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Beginning from me (Brahmā) down to you and Bhava (Śiva), all the great sages who were born before you, the demigods, the demons, the Nāgas, the human beings, the birds, the beasts, as well as the reptiles, etc., and all phenomenal manifestations of the universes, namely the planets, stars, asteroids, luminaries, lightning, thunder, and the inhabitants of the different planetary systems, namely the Gandharvas, Apsarās, Yakṣas, Rakṣas, Bhūtagaṇas, Uragas, Paśus, Pitās, Siddhas, Vidyādharas, Cāraṇas, and all other different varieties of living entities, including the birds, beasts, trees and everything that be, are all covered by the universal form of the Lord at all times, namely past, present and future, although He is transcendental to all of them, eternally existing in a form not exceeding nine inches.</p>
</div>
</div>
<div id="SB2617_39" class="quote" parent="SB_Canto_2" book="SB" index="173" link="SB 2.6.17" link_text="SB 2.6.17">
<span class="link">[[Vanisource:SB 2.6.17|SB 2.6.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The universal form of the Lord, or the impersonal feature of the Lord known as the brahma-jyotir, is clearly explained here and compared to the radiation of the sun. The sunshine may expand all over the universe, but the source of the sunshine, namely the sun planet or the deity known as Sūrya-nārāyaṇa, is the basis of such radiation. Similarly, the Supreme Personality of Godhead Lord Kṛṣṇa is the basis of the impersonal brahma-jyotir radiation, or the impersonal feature of the Lord. This is confirmed in the Bhagavad-gītā (14.27). So the universal form of the Lord is the secondary imagination of the impersonal form of the Lord, but the primary form of the Lord is Śyāmasundara, with two hands, playing on His eternal flute. Seventy-five percent of the expansive radiation of the Lord is manifested in the spiritual sky (tripād-vibhūti), and twenty-five percent of His personal radiation comprehends the entire expansion of the material universes. This is also explained and stated in the Bhagavad-gītā (10.42).</p>
</div>
</div>
<div id="SB2622_40" class="quote" parent="SB_Canto_2" book="SB" index="178" link="SB 2.6.22" link_text="SB 2.6.22">
<span class="link">[[Vanisource:SB 2.6.22|SB 2.6.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord, therefore, generates the material manifestations by impregnating the material energy, and then, within the manifestation, He expands Himself as the gigantic form of the viśva-rūpa. The viśva-rūpa, as it was shown to Arjuna, is not the original form of the Lord. The original form of the Lord is the transcendental form of Puruṣottama, or Kṛṣṇa Himself. It is very nicely explained herein that He expands Himself just like the sun. The sun expands itself by its terrible heat and rays, yet the sun is always aloof from such rays and heat. The impersonalist takes into consideration the rays of the Lord without any information of the tangible, transcendental, eternal form of the Lord, known as Kṛṣṇa. Therefore Kṛṣṇa, in His supreme personal form, with two hands and flute, is bewildering for the impersonalists who can accommodate only the gigantic viśva-rūpa of the Lord. They should know that the rays of the sun are secondary to the sun, and similarly the impersonal gigantic form of the Lord is also secondary to the personal form as Puruṣottama.</p>
</div>
</div>
<div id="SB2639_41" class="quote" parent="SB_Canto_2" book="SB" index="195" link="SB 2.6.39" link_text="SB 2.6.39">
<span class="link">[[Vanisource:SB 2.6.39|SB 2.6.39, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The impersonal conception of the Absolute Truth is also a form of the Lord called avyakta-mūrti. Mūrti means "form," but because His impersonal feature is inexplicable to our limited senses, He is the avyakta-mūrti form, and in that inexplicable form of the Lord the whole creation is resting; or, in other words, the whole creation is the Lord Himself, and the creation is also nondifferent from Him, but simultaneously He, as the original Personality of Godhead Śrī Kṛṣṇa, is aloof from the created manifestation. The impersonalist gives stress to the impersonal form or feature of the Lord and does not believe in the original personality of the Lord, but the Vaiṣṇavas accept the original form of the Lord, of whom the impersonal form is merely one of the features. The impersonal and personal conceptions of the Lord are existing simultaneously, and this fact is clearly described both in the Bhagavad-gītā and in the Śrīmad-Bhāgavatam, and also in other Vedic scriptures.</p>
</div>
</div>
<div id="SB2639_42" class="quote" parent="SB_Canto_2" book="SB" index="195" link="SB 2.6.39" link_text="SB 2.6.39">
<span class="link">[[Vanisource:SB 2.6.39|SB 2.6.39, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The impersonalists depend more or less on inductive logic, and therefore they always remain in darkness about the original Personality of Godhead Śrī Kṛṣṇa. Their conception of Kṛṣṇa is not clear, although everything is clearly mentioned in all the Vedic scriptures. A poor fund of knowledge cannot comprehend the existence of an original personal form of the Lord when He is expanded in everything. This imperfectness is due, more or less, to the material conception that a substance distributed widely in parts can no longer exist in the original form.</p>
</div>
</div>
<div id="SB2642_43" class="quote" parent="SB_Canto_2" book="SB" index="197" link="SB 2.6.42" link_text="SB 2.6.42">
<span class="link">[[Vanisource:SB 2.6.42|SB 2.6.42, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Kāraṇārṇavaśāyī Viṣṇu is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakaśāyī Viṣṇu, and the sum total of all living beings, both moving and nonmoving.</p>
</div>
</div>
<div id="SB264345_44" class="quote" parent="SB_Canto_2" book="SB" index="198" link="SB 2.6.43-45" link_text="SB 2.6.43-45">
<span class="link">[[Vanisource:SB 2.6.43-45|SB 2.6.43-45, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">I myself (Brahmā), Lord Śiva, Lord Viṣṇu, great generators of living beings like Dakṣa and Prajāpati, yourselves (Nārada and the Kumāras), heavenly demigods like Indra and Candra, the leaders of the Bhūrloka planets, the leaders of the earthly planets, the leaders of the lower planets, the leaders of the Gandharva planets, the leaders of the Vidyādhara planets, the leaders of the Cāraṇaloka planets, the leaders of the Yakṣas, Rakṣas and Uragas, the great sages, the great demons, the great atheists and the great spacemen, as well as the dead bodies, evil spirits, satans, jinn, kūṣmāṇḍas, great aquatics, great beasts and great birds, etc.—in other words, anything and everything which is exceptionally possessed of power, opulence, mental and perceptual dexterity, strength, forgiveness, beauty, modesty, opulence, and breeding, whether in form or formless—may appear to be the specific truth and the form of the Lord, but actually they are not so. They are only a fragment of the transcendental potency of the Lord.</p>
</div>
</div>
<div id="SB264345_45" class="quote" parent="SB_Canto_2" book="SB" index="198" link="SB 2.6.43-45" link_text="SB 2.6.43-45">
<span class="link">[[Vanisource:SB 2.6.43-45|SB 2.6.43-45, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When the Lord is described as formless in the Vedic literatures, it is to be understood that all these forms mentioned above, within the experience of universal knowledge, are different exhibitions of the Lord's transcendental potencies only, and none of them factually represents the transcendental form of the Lord. But when the Lord actually descends on the earth or anywhere within the universe, the less intelligent class of men also mistake Him to be one of them, and thus they imagine the Transcendence to be formless or impersonal. Factually, the Lord is not formless, nor does He belong to any of the multiforms experienced within the universal forms. One should try to know the truth about the Lord by following the instruction of Brahmājī.</p>
</div>
</div>
<div id="SB273_46" class="quote" parent="SB_Canto_2" book="SB" index="202" link="SB 2.7.3" link_text="SB 2.7.3">
<span class="link">[[Vanisource:SB 2.7.3|SB 2.7.3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One should know the Lord as much as can be known by our limited knowledge. It is impossible for the Lord to be known perfectly as He is, even by such liberated persons as Śiva or Brahmā, so what to speak of other demigods or men in this world. Still, by following the principles of the great devotees and the instructions available in the scriptures, one can know to a considerable extent the features of the Lord. His Lordship Kapila, the incarnation of the Lord, instructed His mother fully about the personal form of the Lord, and thereby she realized the personal form of the Lord and was able to achieve a place in the Vaikuṇṭhaloka where, Lord Kapila predominates. Every incarnation of the Lord has His own abode in the spiritual sky. Therefore Lord Kapila also has His separate Vaikuṇṭha planet. The spiritual sky is not void. There are innumerable Vaikuṇṭha planets, and in each of them the Lord, by His innumerable expansions, predominates, and the pure devotees who are there also live in the same style as the Lord and His eternal associates.</p>
</div>
</div>
<div id="SB273_47" class="quote" parent="SB_Canto_2" book="SB" index="202" link="SB 2.7.3" link_text="SB 2.7.3">
<span class="link">[[Vanisource:SB 2.7.3|SB 2.7.3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When the Lord descends personally or by His personal plenary expansions, such incarnations are called aṁśa, kalā, guṇa, yuga and manvantara incarnations, and when the Lord's associates descend by the order of the Lord, such incarnations are called śaktyāveśa incarnations. But in all cases all the incarnations are supported by the invulnerable statements of the authorized scriptures, and not by any imagination of some self-interested propagandist. Such incarnations of the Lord, in either of the above categories, always declare the Supreme Personality of Godhead to be the ultimate truth. The impersonal conception of the supreme truth is just a process of negation of the form of the Lord from the mundane conception of the supreme truth.</p>
</div>
</div>
<div id="SB289_48" class="quote" parent="SB_Canto_2" book="SB" index="258" link="SB 2.8.9" link_text="SB 2.8.9">
<span class="link">[[Vanisource:SB 2.8.9|SB 2.8.9, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Brahmā, who was not born of a material source but of the lotus flower coming out of the navel abdomen of the Lord, is the creator of all those who are materially born. Of course, by the grace of the Lord, Brahmā was able to see the form of the Lord.</p>
</div>
<div class="purport text"><p>The first living creature, Brahmā, is called ajaḥ because he did not take his birth from the womb of a mother materially born. He was directly born from the bodily expansion of the lotus flower of the Lord. Thus it is not readily understandable whether the body of the Lord and that of Brahmā are of the same quality or different. This must also be clearly understood. One thing is, however, certain: Brahmā was completely dependent on the mercy of the Lord because after his birth he could create living beings by the Lord's grace only, and he could see the form of the Lord. Whether the form seen by Brahmā is of the same quality as that of Brahmā is a bewildering question, and Mahārāja Parīkṣit wanted to get clear answers from Śrīla Śukadeva Gosvāmī.</p>
</div>
</div>
<div id="SB2810_49" class="quote" parent="SB_Canto_2" book="SB" index="259" link="SB 2.8.10" link_text="SB 2.8.10">
<span class="link">[[Vanisource:SB 2.8.10|SB 2.8.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Undoubtedly the form of the Lord who was seen by Brahmā must be transcendental, otherwise how could He simply look upon the creative energy without being touched? It is understood also that the same puruṣa lies in the heart of every living entity. This also requires proper explanation.</p>
</div>
</div>
<div id="SB294_50" class="quote" parent="SB_Canto_2" book="SB" index="282" link="SB 2.9.4" link_text="SB 2.9.4">
<span class="link">[[Vanisource:SB 2.9.4|SB 2.9.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Bhagavad-gītā, the Lord says that only by bhakti-yoga can one know Him perfectly, and then one can enter into the science of God. Brahmājī undertook great penance in performing bhakti-yoga, and thus he was able to see the transcendental form of the Lord. His transcendental form is one hundred percent spiritual, and one can see Him only by spiritualized vision after proper discharge of tapasya or penance, in pure bhakti-yoga. The form of the Lord manifested before Brahmā is not one of the forms with which we have experience in the material world. Brahmājī did not perform such severe types of penance just to see a form of material production. Therefore the question by Mahārāja Parīkṣit about the form of the Lord is answered. The form of the Lord is sac-cid-ānanda (Bs. 5.1), or eternal, full of knowledge and full of bliss. But the material form of the living being is neither eternal, nor full of knowledge, nor blissful. That is the distinction between the form of the Lord and that of the conditioned soul. The conditioned soul, however, can regain his form of eternal knowledge and bliss simply by seeing the Lord by means of bhakti-yoga.</p>
</div>
</div>
<div id="SB2931_51" class="quote" parent="SB_Canto_2" book="SB" index="309" link="SB 2.9.31" link_text="SB 2.9.31">
<span class="link">[[Vanisource:SB 2.9.31|SB 2.9.31, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Brahmā is the topmost devotee of the Lord within the universe, and therefore the Personality of Godhead replied to his four principal inquiries in four important statements, which are known as the original Bhāgavatam in four verses. These were Brahmā's questions: (1) What are the forms of the Lord both in matter and in transcendence? (2) How are the different energies of the Lord working? (3) How does the Lord play with His different energies? (4) How may Brahmā be instructed to discharge the duty entrusted to Him? The prelude to the answers is this verse under discussion, wherein the Lord informs Brahmā that knowledge of Him, the Supreme Absolute Truth, as it is stated in the revealed scriptures, is very subtle and cannot be understood unless one is self-realized by the grace of the Lord.</p>
</div>
</div>
<div id="SB2932_52" class="quote" parent="SB_Canto_2" book="SB" index="310" link="SB 2.9.32" link_text="SB 2.9.32">
<span class="link">[[Vanisource:SB 2.9.32|SB 2.9.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord discloses the transcendental nature of His existence. The mundane wranglers make mundane conceptions of the form of the Lord. It is said in the revealed scriptures that the Lord has no mundane form; therefore persons with a poor fund of knowledge conclude that He must be formless. They cannot distinguish between the mundane form and the spiritual form. According to them, without a mundane form one must be formless. This conclusion is also mundane because formlessness is the opposite conception of form. Negation of the mundane conception does not establish a transcendental fact. In the Brahma-saṁhitā it is said that the Lord has a transcendental form and that He can utilize any one of His senses for any purpose. For example, He can eat with His eyes, and He can see with His leg. In the mundane conception of form, one cannot eat with one's eyes or see with his leg. That is the difference between the mundane body and the spiritual body of sac-cid-ānanda (Bs. 5.1). A spiritual body is not formless; it is a different type of body, of which we cannot conceive with our present mundane senses. Formless therefore means devoid of mundane form, or possessing a spiritual body of which the nondevotee can have no conception by the speculative method.</p>
</div>
</div>
<div id="SB2933_53" class="quote" parent="SB_Canto_2" book="SB" index="311" link="SB 2.9.33" link_text="SB 2.9.33">
<span class="link">[[Vanisource:SB 2.9.33|SB 2.9.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">For realization of one's self in spiritual psychology it may be convenient to assume oneself to be the same principle as the Absolute Truth, but there is always the difference of the predominated and the predominator, as clearly pointed out here in this verse, which is grossly misused by the impersonalists. Brahmā is factually seeing face to face his predominator Lord, who exists in His transcendental eternal form, even after the annihilation of the material creation. The form of the Lord, as seen by Brahmā, existed before the creation of Brahmā, and the material manifestation with all the ingredients and agents of material creation are also energetic expansions of the Lord, and after the exhibition of the Lord's energy comes to a close, what remains is the same Personality of Godhead. Therefore the form of the Lord exists in all circumstances of creation, maintenance and annihilation. The Vedic hymns confirm this fact in the statement vāsudevo vā idam agra āsīn na brahmā na ca śaṅkara eko nārāyaṇa āsīn na brahmā neśāna, etc. Before the creation there was none except Vāsudeva. There was neither Brahmā nor Śaṅkara. Only Nārāyaṇa was there and no one else, neither Brahmā nor Īśāna. Śrīpāda Śaṅkarācārya also confirms in his comments on the Bhagavad-gītā that Nārāyaṇa, or the Personality of Godhead, is transcendental to all creation, but that the whole creation is the product of avyakta. Therefore the difference between the created and the creator is always there, although both the creator and created are of the same quality.</p>
</div>
</div>
<div id="SB2933_54" class="quote" parent="SB_Canto_2" book="SB" index="311" link="SB 2.9.33" link_text="SB 2.9.33">
<span class="link">[[Vanisource:SB 2.9.33|SB 2.9.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There is no other cause of all causes than the Supreme Personality of Godhead, Hari. Therefore this verse aham eva never indicates anything other than the Supreme Lord, and one should therefore follow the path of the Brahma-sampradāya, or the path from Brahmājī to Nārada, to Vyāsadeva, etc., and make it a point in life to realize the Supreme Personality of Godhead, Hari, or Lord Kṛṣṇa. This very confidential instruction to the pure devotees of the Lord was also given to Arjuna and to Brahmā in the beginning of the creation. The demigods like Brahmā, Viṣṇu, Maheśvara, Indra, Candra and Varuṇa are undoubtedly different forms of the Lord for execution of different functions; the different elemental ingredients of material creation, as well as the multifarious energies, also may be of the same Personality of Godhead, but the root of all of them is the Supreme Personality of Godhead, Śrī Kṛṣṇa. One should be attached to the root of everything rather than bewildered by the branches and leaves. That is the instruction given in this verse.</p>
</div>
</div>
<div id="SB21010_55" class="quote" parent="SB_Canto_2" book="SB" index="334" link="SB 2.10.10" link_text="SB 2.10.10">
<span class="link">[[Vanisource:SB 2.10.10|SB 2.10.10, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">After separating the different universes, the gigantic universal form of the Lord (Mahā-viṣṇu), which came out of the causal ocean, the place of appearance for the first puruṣa-avatāra, entered into each of the separate universes, desiring to lie on the created transcendental water (Garbhodaka).</p>
</div>
</div>
<div id="SB21033_56" class="quote" parent="SB_Canto_2" book="SB" index="357" link="SB 2.10.33" link_text="SB 2.10.33">
<span class="link">[[Vanisource:SB 2.10.33|SB 2.10.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The sun cannot be covered by the clouds. The cloud can at utmost extend a few hundreds of miles in the sky, but the sun is far greater than millions of miles. So a hundred-mile covering is not competent to cover millions of miles. Therefore, one of the various energies of the Supreme Personality of Godhead cannot, of course, cover the Lord. But these coverings are created by Him to cover the eyes of the conditioned souls who want to lord it over the material nature. Actually the conditioned souls are covered by the illusory creative cloud of matter, and the Lord reserves the right of not being exposed to their eyes. Because they have no eyes of transcendental vision and because they cannot see the Personality of Godhead, they therefore deny the existence of the Lord and the transcendental form of the Lord. The covering of the gigantic material feature is accepted by such men with a poor fund of knowledge, and how this is so is explained in the following verse.</p>
</div>
</div>
<div id="SB21034_57" class="quote" parent="SB_Canto_2" book="SB" index="358" link="SB 2.10.34" link_text="SB 2.10.34">
<span class="link">[[Vanisource:SB 2.10.34|SB 2.10.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The gross external body of the Supreme is manifested at certain intervals, and thus the external feature or form of the Supreme Personality of Godhead is not the eternal form of the Lord, which has no beginning, no intermediate stage and no end. Anything which has a beginning, interim and end is called material. The material world is begun from the Lord, and thus the form of the Lord, before the beginning of the material world, is certainly transcendental to the finest, or the finer material conception. The ether in the material world is considered to be the finest. Finer than the ether is mind, intelligence, and false ego. But all eight of the outward coverings are explained as outer coverings of the Absolute Truth. The Absolute Truth is therefore beyond the expression and speculation of the material conception. He is certainly transcendental to all material conceptions. This is called nirviśeṣaṇam. One should not, however, misunderstand nirviśeṣaṇam as being without any transcendental qualifications. Viśeṣaṇam means qualities. Therefore nir added to it means that he has no material qualities or variegatedness. This nullifying expression is described in four transcendental qualifications, namely unmanifested, transcendental, eternal, and beyond the conception of mind or word. Beyond the limits of words means negation of the material conception. Unless one is transcendentally situated, it is not possible to know the transcendental form of the Lord.</p>
</div>
</div>
<div id="SB21035_58" class="quote" parent="SB_Canto_2" book="SB" index="359" link="SB 2.10.35" link_text="SB 2.10.35">
<span class="link">[[Vanisource:SB 2.10.35|SB 2.10.35, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Neither of the above forms of the Lord, as just described unto you from the material angle of vision, is accepted by the pure devotees of the Lord who know Him well.</p>
</div>
</div>
<div id="SB21035_59" class="quote" parent="SB_Canto_2" book="SB" index="359" link="SB 2.10.35" link_text="SB 2.10.35">
<span class="link">[[Vanisource:SB 2.10.35|SB 2.10.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Arjuna, as a pure devotee of the Lord, never previously saw the contemplated universal form of the Lord (viśva-rūpa), but when he did see it, his curiosities were satisfied. But he was not happy to see such a form of the Lord because of his attachment as a pure devotee. He was afraid to see the gigantic form of the Lord. He therefore prayed to the Lord to assume His four-handed Nārāyaṇa or Kṛṣṇa form, which alone could please Arjuna. Undoubtedly the Lord has the supreme potency to exhibit Himself in multifarious forms, but the pure devotees of the Lord are interested in His forms as eternally exhibited in the abode of the Lord, known as the tripād-vibhūti or kingdom of God. The Lord in the tripād-vibhūti abode exhibits Himself in two forms, either with four hands or with two hands. The viśva-rūpa exhibited in the material manifestation has unlimited hands and unlimited dimensions with everything unlimited. The pure devotees of the Lord worship Him in His Vaikuṇṭha forms as Nārāyaṇa or Kṛṣṇa. Sometimes the same Vaikuṇṭha forms of the Lord are in the material world also by His grace as Śrī Rāma, Śrī Kṛṣṇa, Śrī Narasiṁhadeva, etc., and thus the pure devotees also worship them. Usually the features shown in the material world have no existence in the Vaikuṇṭha planets, and thus they are not accepted by the pure devotees. What the pure devotees worship from the very beginning are eternal forms of the Lord existing in the Vaikuṇṭha planets. The nondevotee impersonalists imagine the material forms of the Lord, and ultimately they merge in the impersonal brahma-jyotir of the Lord, whereas the pure devotees of the Lord are worshipers of the Lord both in the beginning and also in the perfect stage of salvation, eternally. The worship of the pure devotee never stops, whereas the worship of the impersonalist stops after his attainment of salvation, when he merges in the impersonal form of the Lord known as the brahma-jyotir. Therefore the pure devotees of the Lord are described here as vipaścita, or the learned who are in the knowledge of the Lord perfectly.</p>
</div>
</div>
<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB3117_0" class="quote" parent="SB_Canto_3" book="SB" index="17" link="SB 3.1.17" link_text="SB 3.1.17">
<span class="link">[[Vanisource:SB 3.1.17|SB 3.1.17, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">By his piety, Vidura achieved the advantages of the pious Kauravas. After leaving Hastināpura, he took shelter of many places of pilgrimages, which are the Lord's lotus feet. With a desire to gain a high order of pious life, he traveled to holy places where thousands of transcendental forms of the Lord are situated.</p>
</div>
</div>
<div id="SB3117_1" class="quote" parent="SB_Canto_3" book="SB" index="17" link="SB 3.1.17" link_text="SB 3.1.17">
<span class="link">[[Vanisource:SB 3.1.17|SB 3.1.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">These forms are called arcā-mūrtis, or forms of the Lord which can be easily appreciated by the common man. The Lord is transcendental to our mundane senses. He cannot be seen with our present eyes, nor can He be heard with our present ears. To the degree that we have entered into the service of the Lord or to the proportion to which our lives are freed from sins, we can perceive the Lord. But even though we are not free from sins, the Lord is kind enough to allow us the facility of seeing Him in His arcā-mūrtis in the temple. The Lord is all-powerful, and therefore He is able to accept our service by presentation of His arcā form. No one, therefore, should foolishly think the arcā in the temple to be an idol. Such an arcā-mūrti is not an idol but the Lord Himself, and to the proportion to which one is free from sins, he is able to know the significance of the arcā-mūrti. The guidance of a pure devotee is therefore always required.</p>
</div>
</div>
<div id="SB3117_2" class="quote" parent="SB_Canto_3" book="SB" index="17" link="SB 3.1.17" link_text="SB 3.1.17">
<span class="link">[[Vanisource:SB 3.1.17|SB 3.1.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the land of Bhāratavarṣa there are many hundreds and thousands of places of pilgrimage distributed all over the country, and by traditional practice the common man visits such holy places during all seasons of the year. Some of the arcā representations of the Lord situated in different places of pilgrimage are mentioned herewith. The Lord is present at Mathurā (the birthplace of Lord Kṛṣṇa) as Ādi-keśava; the Lord is present at Purī (Orissa) as Lord Jagannātha (also known as Puruṣottama); He is present at Allahabad (Prayāga) as Bindu-mādhava; at Mandara Hill He is present as Madhusūdana. In the Ānandāraṇya, He is known as Vāsudeva, Padmanābha and Janārdana; at Viṣṇukāñcī, He is known as Viṣṇu; and at Māyāpur, He is known as Hari. There are millions and billions of such arcā forms of the Lord distributed all over the universe.</p>
</div>
</div>
<div id="SB3118_3" class="quote" parent="SB_Canto_3" book="SB" index="18" link="SB 3.1.18" link_text="SB 3.1.18">
<span class="link">[[Vanisource:SB 3.1.18|SB 3.1.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">These arcā forms of the Lord may be considered idols by the atheists, but that does not matter for persons like Vidura or His many other servants. The forms of the Lord are mentioned here as ananta-liṅga. Such forms of the Lord have unlimited potency, the same as that of the Lord Himself. There is no difference between the potencies of the arcā and those of the personal forms of the Lord. The example of the postbox and post office may be applied here. The little postboxes distributed all over the city have the same potency as the postal system in general. The duty of the post office is to carry letters from one place to another. If one puts letters in postboxes authorized by the general post office, the function of carrying letters is performed without a doubt. Similarly, the arcā-mūrti can also deliver the same unlimited potency of the Lord as when He is personally present. Vidura, therefore, could see nothing but Kṛṣṇa in the different arcā forms, and ultimately he was able to realize Kṛṣṇa alone and nothing else.</p>
</div>
</div>
<div id="SB3144_4" class="quote" parent="SB_Canto_3" book="SB" index="44" link="SB 3.1.44" link_text="SB 3.1.44">
<span class="link">[[Vanisource:SB 3.1.44|SB 3.1.44, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1): the form of the Lord is eternal, blissful, and all-satisfying. His so-called birth is therefore an appearance only, like the birth of the sun on the horizon. His birth does not, like that of the living entities, take place under the influence of material nature and the bondage of the reactions of past deeds. His works and activities are independent pastimes and are not subject to the reactions of material nature. In Bhagavad-gītā (4.14) it is said:</p>
:na māṁ karmāṇi limpanti
:na me karma-phale spṛhā
:iti māṁ yo 'bhijānāti
:karmabhir na sa badhyate
<p>The law of karma enacted by the Supreme Lord for the living entities cannot be applicable to Him, nor has the Lord any desire to improve Himself by activities like those of ordinary living beings. Ordinary living beings work for the improvement of their conditional lives. But the Lord is already full of all opulence, all strength, all fame, all beauty, all knowledge and all renunciation.</p>
</div>
</div>
<div id="SB338_5" class="quote" parent="SB_Canto_3" book="SB" index="87" link="SB 3.3.8" link_text="SB 3.3.8">
<span class="link">[[Vanisource:SB 3.3.8|SB 3.3.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Lord, Govinda, whom I worship, is the original Personality of Godhead. He is nondifferent from His innumerable plenary expansions, who are all infallible, original and unlimited and who have eternal forms. Although He is primeval, the oldest personality, He is always fresh and young." By His internal potency the Lord can expand Himself into various personalities of svayaṁ-prakāśa and again into prābhava and vaibhava forms, and all of them are nondifferent from one another. The forms into which the Lord expanded to marry the princesses in different apartments were all slightly different just to match each and every one of them. They are called vaibhava-vilāsa forms of the Lord and are effected by His internal potency, yoga-māyā.</p>
</div>
</div>
<div id="SB3427_6" class="quote" parent="SB_Canto_3" book="SB" index="134" link="SB 3.4.27" link_text="SB 3.4.27">
<span class="link">[[Vanisource:SB 3.4.27|SB 3.4.27, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word used here for Kṛṣṇa is viśva-mūrti. Both Uddhava and Vidura were in great affliction because of Lord Kṛṣṇa's departure, and the more they discussed the transcendental name, fame and qualities of the Lord, the more the picture of the Lord became visible to them everywhere. Such visualization of the transcendental form of the Lord is neither false nor imaginary but is factual Absolute Truth. When the Lord is perceived as viśva-mūrti, it is not that He loses His personality or transcendental eternal form, but He becomes visible in the same form everywhere.</p>
</div>
</div>
<div id="SB3429_7" class="quote" parent="SB_Canto_3" book="SB" index="136" link="SB 3.4.29" link_text="SB 3.4.29">
<span class="link">[[Vanisource:SB 3.4.29|SB 3.4.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">By practical experience also, it is seen, up to the present day, that the Lord's transcendental form is worshiped by devotees in different temples, and all the devotees of the Lord factually realize that the form of the Deity in the temple is nondifferent from the form of the Lord. This inconceivable performance of the internal potency of the Lord is described in Bhagavad-gītā (7.25): nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ. The Lord reserves the right of not being exposed to everyone. In the Padma Purāṇa it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ ([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]]). The name and form of the Lord cannot be perceived by the material senses, but when He appears within the vision of the mundane people He assumes the form of the virāṭ-rūpa. This is an additional material exhibition of form and is supported by the logic of a subject and its adjectives. In grammar, when an adjective is taken away from the subject, the subject it modifies does not change. Similarly, when the Lord quits His virāṭ-rūpa, His eternal form does not change, although there is no material difference between Himself and any one of His innumerable forms. In the Fifth Canto it will be seen how the Lord is worshiped in different planets in His different forms, even now, and how He is worshiped in different temples of this earth also.</p>
</div>
</div>
<div id="SB364_8" class="quote" parent="SB_Canto_3" book="SB" index="198" link="SB 3.6.4" link_text="SB 3.6.4">
<span class="link">[[Vanisource:SB 3.6.4|SB 3.6.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The virāṭ-rūpa or viśva-rūpa, the gigantic universal form of the Lord, which is very much appreciated by the impersonalist, is not an eternal form of the Lord. It is manifested by the supreme will of the Lord after the ingredients of material creation. Lord Kṛṣṇa exhibited this virāṭ or viśva-rūpa to Arjuna just to convince the impersonalists that He is the original Personality of Godhead. Kṛṣṇa exhibited the virāṭ-rūpa; it is not that Kṛṣṇa was exhibited by the virāṭ-rūpa. The virāṭ-rūpa is not, therefore, an eternal form of the Lord exhibited in the spiritual sky; it is a material manifestation of the Lord. The arcā-vigraha, or the worshipable Deity in the temple, is a similar manifestation of the Lord for the neophytes. But in spite of their material touch, such forms of the Lord as the virāṭ and arcā are all nondifferent from His eternal form as Lord Kṛṣṇa.</p>
</div>
</div>
<div id="SB368_9" class="quote" parent="SB_Canto_3" book="SB" index="202" link="SB 3.6.8" link_text="SB 3.6.8">
<span class="link">[[Vanisource:SB 3.6.8|SB 3.6.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Supreme Lord expands Himself in two ways, by personal plenary expansions and separated minute expansions. The personal plenary expansions are viṣṇu-tattvas, and the separated expansions are living entities. Since the living entities are very small, they are sometimes described as the marginal energy of the Lord. But the mystic yogīs consider the living entities and the Supersoul, Paramātmā, to be one and the same. It is, however, a minor point of controversy; after all, everything created rests on the gigantic virāṭ or universal form of the Lord.</p>
</div>
</div>
<div id="SB3610_10" class="quote" parent="SB_Canto_3" book="SB" index="204" link="SB 3.6.10" link_text="SB 3.6.10">
<span class="link">[[Vanisource:SB 3.6.10|SB 3.6.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Due to a poor fund of knowledge, the mental speculators try to bring the Supreme within the purview of words and minds, but the Lord refuses to be so intelligible; the speculator has no adequate words or mind to gauge the infinity of the Lord. The Lord is called adhokṣaja, or the person who is beyond perception by the blunt, limited potency of our senses. One cannot perceive the transcendental name or form of the Lord by mental speculation. The mundane Ph.D.'s are completely unable to speculate on the Supreme with their limited senses. Such attempts by the puffed up Ph.D's are compared to the philosophy of the frog in the well. A frog in a well was informed of the gigantic Pacific Ocean, and he began to puff himself up in order to understand or measure the length and breadth of the Pacific Ocean. Ultimately the frog burst and died. The title Ph.D. can also be interpreted as Plough Department, a title meant for the tillers in the paddy field. The attempt of the tillers in the paddy field to understand the cosmic manifestation and the cause behind such wonderful work can be compared to the endeavor of the frog in the well to calculate the measurement of the Pacific Ocean.</p>
</div>
</div>
<div id="SB3612_11" class="quote" parent="SB_Canto_3" book="SB" index="206" link="SB 3.6.12" link_text="SB 3.6.12">
<span class="link">[[Vanisource:SB 3.6.12|SB 3.6.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The mouth of the gigantic universal form of the Lord is the source of the speaking power. The director of the fire element is the controlling deity, or the ādhidaiva. The speeches delivered are ādhyātma, or bodily functions, and the subject matter of the speeches is material productions, or the ādhibhūta principle.</p>
</div>
</div>
<div id="SB3615_12" class="quote" parent="SB_Canto_3" book="SB" index="209" link="SB 3.6.15" link_text="SB 3.6.15">
<span class="link">[[Vanisource:SB 3.6.15|SB 3.6.15, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thereafter, the two eyes of the gigantic form of the Lord were separately manifested. The sun, the director of light, entered them with the partial representation of eyesight, and thus the living entities can have vision of forms.</p>
</div>
</div>
<div id="SB3713_13" class="quote" parent="SB_Canto_3" book="SB" index="247" link="SB 3.7.13" link_text="SB 3.7.13">
<span class="link">[[Vanisource:SB 3.7.13|SB 3.7.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In Bhagavad-gītā (2.59) it is said that one ceases all material activities only when satisfied by contact with a better engagement. Consciousness is active by nature and cannot be stopped from working. Artificially stopping a mischievous child is not the real remedy. The child must be given some better engagement so that he will automatically stop causing mischief. In the same way, the mischievous activities of the senses can be stopped only by better engagement in relation with the Supreme Personality of Godhead. When the eyes are engaged in seeing the beautiful form of the Lord, the tongue engaged in tasting prasāda, or remnants of foodstuff offered to the Lord, the ears are engaged in hearing His glories, the hands engaged in cleaning the temple of the Lord, the legs engaged in visiting His temples—or when all the senses are engaged in transcendental variegatedness—then only can the transcendental senses become satiated and eternally free from material engagement. The Lord, as the Supersoul residing in everyone's heart and as the Supreme Personality of Godhead in the transcendental world far beyond the material creation, is the seer of all our activities. Our activities must be so transcendentally saturated that the Lord will be kind enough to look upon us favorably and engage us in His transcendental service; then only can the senses be satisfied completely and be no longer troubled by material attraction.</p>
</div>
</div>
<div id="SB3815_14" class="quote" parent="SB_Canto_3" book="SB" index="291" link="SB 3.8.15" link_text="SB 3.8.15">
<span class="link">[[Vanisource:SB 3.8.15|SB 3.8.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This lotus flower is the universal virāṭ form, or the gigantic form of the Lord in the material world. It becomes amalgamated in the Personality of Godhead Viṣṇu, in His abdomen, at the time of dissolution, and it becomes manifest at the time of creation. This is due to Garbhodakaśāyī Viṣṇu, who enters into each of the universes. In this form is the sum total of all the fruitive activities of the living entities conditioned by material nature, and the first of them, namely Brahmā, or the controller of the universe, is generated from this lotus flower. This first-born living being, unlike all the others, has no material father, and thus he is called self-born, or svayambhū. He goes to sleep with Nārāyaṇa at the time of devastation, and when there is another creation, he is born in this way. From this description we have the conception of three—the gross virāṭ form, the subtle Hiraṇyagarbha and the material creative force, Brahmā.</p>
</div>
</div>
<div id="SB3826_15" class="quote" parent="SB_Canto_3" book="SB" index="302" link="SB 3.8.26" link_text="SB 3.8.26">
<span class="link">[[Vanisource:SB 3.8.26|SB 3.8.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord fulfills the desires of everyone just as one desires. Pure devotees are interested in achieving the transcendental service of the Lord, which is nondifferent from Him. Therefore, the Lord is the only desire of the pure devotees, and devotional service is the only spotless process for achieving His favor. Śrīla Rūpa Gosvāmī says in his Bhakti-rasāmṛta-sindhu (1.1.11) that pure devotional service is jñāna-karmādy-anāvṛtam: ([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]]) pure devotional service is without any tinge of speculative knowledge and fruitive activities. Such devotional service is able to award the pure devotee the highest result, namely direct association with the Supreme Personality of Godhead, Lord Kṛṣṇa. According to the Gopāla-tāpanī Upaniṣad, the Lord showed one of the many thousands of petals of His lotus feet. It is said: brāhmaṇo'sāv anavarataṁ me dhyātaḥ stutaḥ parārdhānte so 'budhyata gopa-veśo me purastāt āvirbabhūva. After penetrating for millions of years, Lord Brahmā could understand the transcendental form of the Lord as Śrī Kṛṣṇa, in the dress of a cowherd boy, and thus he recorded his experience in the Brahma-saṁhitā in the famous prayer, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.</p>
</div>
</div>
<div id="SB394_16" class="quote" parent="SB_Canto_3" book="SB" index="313" link="SB 3.9.4" link_text="SB 3.9.4">
<span class="link">[[Vanisource:SB 3.9.4|SB 3.9.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Regarding the personal and impersonal features of the Supreme Absolute Truth, the personal forms exhibited by the Lord in His different plenary expansions are all for the benediction of all the universes. The personal form of the Lord is also worshiped in meditation as Supersoul, Paramātmā, but the impersonal brahma-jyotir is not worshiped. Persons who are addicted to the impersonal feature of the Lord, whether in meditation or otherwise, are all pilgrims to hell because, as stated in Bhagavad-gītā (12.5), impersonalists simply waste their time in mundane mental speculation because they are addicted more to false arguments than to reality. Therefore, the association of the impersonalists is condemned herewith by Brahmā.</p>
</div>
</div>
<div id="SB394_17" class="quote" parent="SB_Canto_3" book="SB" index="313" link="SB 3.9.4" link_text="SB 3.9.4">
<span class="link">[[Vanisource:SB 3.9.4|SB 3.9.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord expands Himself as the flames of a fire expand one after another. Although the original flame, or Śrī Kṛṣṇa, is accepted as Govinda, the Supreme Person, all other expansions, such as Rāma, Nṛsiṁha and Varāha, are as potent as the original Lord. All such expanded forms are transcendental. In the beginning of Śrīmad-Bhāgavatam it is made clear that the Supreme Truth is eternally uncontaminated by material touch. There is no jugglery of words and activities in the transcendental kingdom of the Lord. All the Lord's forms are transcendental, and such manifestations are ever identical. The particular form of the Lord exhibited to a devotee is not mundane, even though the devotee may retain material desire, nor is it manifest under the influence of material energy, as is foolishly considered by the impersonalists. Impersonalists who consider the transcendental forms of the Lord to be products of the material world are surely destined for hell.</p>
</div>
</div>
<div id="SB3911_18" class="quote" parent="SB_Canto_3" book="SB" index="320" link="SB 3.9.11" link_text="SB 3.9.11">
<span class="link">[[Vanisource:SB 3.9.11|SB 3.9.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This is clearly indicated herein by the word śrutekṣita. The śrutekṣita path is to hear from bona fide devotees who are conversant with Vedic wisdom, free from mundane sentiment. By this bona fide hearing process, the neophyte devotee becomes cleansed of all material rubbish, and thus he becomes attached to one of the many transcendental forms of the Lord, as described in the Vedas.</p>
<p>This attachment of the devotee to a particular form of the Lord is due to natural inclination. Each and every living entity is originally attached to a particular type of transcendental service because he is eternally the servitor of the Lord. Lord Caitanya says that the living entity is eternally a servitor of the Supreme Personality of Godhead, Śrī Kṛṣṇa. Therefore, every living entity has a particular type of service relationship with the Lord, eternally. This particular attachment is invoked by practice of regulative devotional service to the Lord, and thus the devotee becomes attached to the eternal form of the Lord, exactly like one who is already eternally attached. This attachment for a particular form of the Lord is called svarūpa-siddhi. The Lord sits on the lotus heart of the devotee in the eternal form the pure devotee desires, and thus the Lord does not part from the devotee, as confirmed in the previous verse. The Lord, however, does not disclose Himself to a casual or unauthentic worshiper to be exploited. This is confirmed in Bhagavad-gītā (7.25): nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ. Rather, by yoga-māyā, the Lord remains concealed to the nondevotees or casual devotees who are serving their sense gratification. The Lord is never visible to the pseudodevotees who worship the demigods in charge of universal affairs. The conclusion is that the Lord cannot become the order supplier of a pseudodevotee, but He is always prepared to respond to the desires of a pure, unconditional devotee, who is free from all tinges of material infection.</p>
</div>
</div>
<div id="SB3919_19" class="quote" parent="SB_Canto_3" book="SB" index="328" link="SB 3.9.19" link_text="SB 3.9.19">
<span class="link">[[Vanisource:SB 3.9.19|SB 3.9.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord's incarnations in different species of life are all transcendental. He appears as a human being in His incarnations of Kṛṣṇa, Rāma, etc., but He is not a human being. Anyone who mistakes Him for an ordinary human being is certainly not very intelligent, as confirmed in Bhagavad-gītā (9.11): avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam. The same principle is applicable when He appears as the hog or fish incarnations. They are transcendental forms of the Lord and are manifested under certain necessities of His own pleasure and pastimes. Such manifestations of the transcendental forms of the Lord are accepted by Him mostly to enliven His devotees. All His incarnations are manifested whenever there is a need to deliver His devotees and maintain His own principles.</p>
</div>
</div>
<div id="SB3936_20" class="quote" parent="SB_Canto_3" book="SB" index="344" link="SB 3.9.36" link_text="SB 3.9.36">
<span class="link">[[Vanisource:SB 3.9.36|SB 3.9.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Knowledge of the Supreme Absolute Truth does not necessitate negation of the material manifestation but understanding of spiritual existence as it is. To think that because material existence is realized in forms therefore spiritual existence must be formless is only a negative material conception of spirit. The real spiritual conception is that spiritual form is not material form. Brahmā appreciated the eternal form of the Lord in that way, and the Personality of Godhead approved of Brahmā's spiritual conception. In Bhagavad-gītā the Lord condemned the material conception of Kṛṣṇa's body which arises because He is apparently present like a man. The Lord may appear in any of His many, many spiritual forms, but He is not materially composed, nor has He any difference between body and self. That is the way of conceiving the spiritual form of the Lord.</p>
</div>
</div>
<div id="SB31138_21" class="quote" parent="SB_Canto_3" book="SB" index="419" link="SB 3.11.38" link_text="SB 3.11.38">
<span class="link">[[Vanisource:SB 3.11.38|SB 3.11.38, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"I worship Govinda, the Supreme Personality of Godhead, the cause of all causes, whose plenary portion is Mahā-viṣṇu. All the heads of the innumerable universes (the Brahmās) live only by taking shelter of the time occupied by one of His breaths." The impersonalists do not believe in the form of the Lord, and thus they would hardly believe in the Lord's sleeping. Their idea is obtained by a poor fund of knowledge; they calculate everything in terms of man's capacity. They think that the existence of the Supreme is just the opposite of active human existence; because the human being has senses, the Supreme must be without sense perception; because the human being has a form, the Supreme must be formless; and because the human being sleeps, the Supreme must not sleep. Śrīmad-Bhāgavatam, however, does not agree with such impersonalists. It is clearly stated herein that the Supreme Lord rests in yoga-nidrā, as previously discussed. And because He sleeps, naturally He must breathe, and the Brahma-saṁhitā confirms that within His breathing period innumerable Brahmās take birth and die.</p>
</div>
</div>
<div id="SB31326_22" class="quote" parent="SB_Canto_3" book="SB" index="506" link="SB 3.13.26" link_text="SB 3.13.26">
<span class="link">[[Vanisource:SB 3.13.26|SB 3.13.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The form of the Lord in any shape is always transcendental and full of knowledge and mercy. The Lord is the destroyer of all material contamination because His form is personified Vedic knowledge. All the Vedas worship the transcendental form of the Lord. In the Vedic mantras the devotees request the Lord to remove the glaring effulgence because it covers His real face. That is the version of the Īśopaniṣad. The Lord has no material form, but His form is always understood in terms of the Vedas. The Vedas are said to be the breath of the Lord, and that breath was inhaled by Brahmā, the original student of the Vedas. The breathing from the nostril of Brahmā caused the appearance of Lord Boar, and therefore the boar incarnation of the Lord is the personified Vedas. The glorification of the incarnation by the sages on the higher planets consisted of factual Vedic hymns. Whenever there is glorification of the Lord, it is to be understood that Vedic mantras are being rightly vibrated. The Lord was therefore pleased when such Vedic mantras were chanted, and to encourage His pure devotees, He roared once more and entered the water to rescue the submerged earth.</p>
</div>
</div>
<div id="SB31328_23" class="quote" parent="SB_Canto_3" book="SB" index="508" link="SB 3.13.28" link_text="SB 3.13.28">
<span class="link">[[Vanisource:SB 3.13.28|SB 3.13.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">We should always remember that although the body of a hog is material, the hog form of the Lord was not materially contaminated. It is not possible for an earthly hog to assume a gigantic form spreading throughout the sky, beginning from the Satyaloka. His body is always transcendental in all circumstances; therefore, the assumption of the form of a boar is only His pastime. His body is all Vedas, or transcendental. But since He had assumed the form of a boar, He began to search out the earth by smelling, just like a hog. The Lord can perfectly play the part of any living entity. The gigantic feature of the boar was certainly very fearful for all nondevotees, but to the pure devotees of the Lord He was not at all fearful; on the contrary, He was so pleasingly glancing upon His devotees that all of them felt transcendental happiness.</p>
</div>
</div>
<div id="SB31335_24" class="quote" parent="SB_Canto_3" book="SB" index="515" link="SB 3.13.35" link_text="SB 3.13.35">
<span class="link">[[Vanisource:SB 3.13.35|SB 3.13.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There is a class of miscreants who are known in the words of Bhagavad-gītā as veda-vādī, or so-called strict followers of the Vedas. They do not believe in the incarnation of the Lord, what to speak of the Lord's incarnation as the worshipable hog. They describe worship of the different forms or incarnations of the Lord as anthropomorphism. In the estimation of Śrīmad-Bhāgavatam these men are miscreants, and in Bhagavad-gītā (7.15) they are called not only miscreants but also fools and the lowest of mankind, and it is said that their knowledge has been plundered by illusion due to their atheistic temperament. For such condemned persons, the Lord's incarnation as the gigantic hog is invisible. These strict followers of the Vedas who despise the eternal forms of the Lord may know from Śrīmad-Bhāgavatam that such incarnations are personified forms of the Vedas. Lord Boar's skin, His eyes and His bodily hair holes are all described here as different parts of the Vedas. He is therefore the personified form of the Vedic hymns, and specifically the Gāyatrī mantra.</p>
</div>
</div>
<div id="SB31344_25" class="quote" parent="SB_Canto_3" book="SB" index="524" link="SB 3.13.44" link_text="SB 3.13.44">
<span class="link">[[Vanisource:SB 3.13.44|SB 3.13.44, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Ordinarily the body of a hog is considered impure, but one should not consider that the hog incarnation assumed by the Lord is also impure. That form of the Lord is the personified Vedas and is transcendental. The inhabitants of the Jana, Tapas and Satya lokas are the most pious persons in the material world, but because those planets are situated in the material world, there are so many material impurities there also. Therefore, when the drops of water from the tips of the Lord's shoulder hairs were sprinkled upon the bodies of the inhabitants of the higher planets, they felt purified. The Ganges water is pure because of its emanating from the toe of the Lord, and there is no difference between the water emanating from the toe and that from the tips of the hair on the shoulder of Lord Boar. They are both absolute and transcendental.</p>
</div>
</div>
<div id="SB31450_26" class="quote" parent="SB_Canto_3" book="SB" index="579" link="SB 3.14.50" link_text="SB 3.14.50">
<span class="link">[[Vanisource:SB 3.14.50|SB 3.14.50, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is predicted herewith that the grandson of Diti, Prahlāda Mahārāja, would not only see the Personality of Godhead within himself by meditation but would also be able to see Him personally with his eyes. This direct vision is possible only for one who is highly elevated in Kṛṣṇa consciousness, for the Lord is not possible to see with material eyes. The Supreme Personality of Godhead has multifarious eternal forms such as Kṛṣṇa, Baladeva, Saṅkarṣaṇa, Aniruddha, Pradyumna, Vāsudeva, Nārāyaṇa, Rāma, Nṛsiṁha, Varāha and Vāmana, and the devotee of the Lord knows all those Viṣṇu forms. A pure devotee becomes attached to one of the eternal forms of the Lord, and the Lord is pleased to appear before him in the form desired. A devotee does not imagine something whimsical about the form of the Lord, nor does he ever think that the Lord is impersonal and can assume a form desired by the nondevotee. The nondevotee has no idea of the form of the Lord, and thus he cannot think of any one of the above-mentioned forms. But whenever a devotee sees the Lord, he sees Him in a most beautifully decorated form, accompanied by His constant companion the goddess of fortune, who is eternally beautiful.</p>
</div>
</div>
<div id="SB31538_27" class="quote" parent="SB_Canto_3" book="SB" index="618" link="SB 3.15.38" link_text="SB 3.15.38">
<span class="link">[[Vanisource:SB 3.15.38|SB 3.15.38, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In this verse we find the word acakṣatākṣa-viṣayam. The Supreme Lord cannot be seen by ordinary eyes, but He now became visible to the eyesight of the Kumāras. Another significant word is samādhi-bhāgyam. Meditators who are very fortunate can see the Viṣṇu form of the Lord within their hearts by following the yogic process. But to see Him face to face is a different matter. This is only possible for pure devotees. The Kumāras, therefore, upon seeing the Lord coming forward with His associates, who were holding an umbrella and a cāmara fan, were struck with wonder that they were seeing the Lord face to face. It is said in the Brahma-saṁhitā that devotees, being elevated in love of God, always see Śyāmasundara, the Supreme Personality of Godhead, within their hearts. But when they are mature, the same God is visible before them face to face. For ordinary persons the Lord is not visible; however, when one can understand the significance of His holy name and one engages himself in the devotional service of the Lord, beginning with the tongue, by chanting and tasting prasāda, then gradually the Lord reveals Himself. Thus the devotee constantly sees the Lord within his heart, and, in a more mature stage, one can see the same Lord directly, as we see everything else.</p>
</div>
</div>
<div id="SB31545_28" class="quote" parent="SB_Canto_3" book="SB" index="625" link="SB 3.15.45" link_text="SB 3.15.45">
<span class="link">[[Vanisource:SB 3.15.45|SB 3.15.45, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">This is the form of the Lord which is meditated upon by the followers of the yoga process, and it is pleasing to the yogīs in meditation. It is not imaginary but factual, as proved by great yogīs. The Lord is full in eight kinds of achievement, but for others these achievements are not possible in full perfection.</p>
</div>
</div>
<div id="SB31545_29" class="quote" parent="SB_Canto_3" book="SB" index="625" link="SB 3.15.45" link_text="SB 3.15.45">
<span class="link">[[Vanisource:SB 3.15.45|SB 3.15.45, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The success of the yoga process is very nicely described here. It is specifically mentioned that the form of the Lord as four-handed Nārāyaṇa is the object of meditation for the followers of yoga-mārga. In the modern age there are so many so-called yogīs who do not target their meditation on the four-handed Nārāyaṇa form. Some of them try to meditate on something impersonal or void, but that is not approved by the great yogīs who follow the standard method. The real yoga-mārga process is to control the senses, sit in a solitary and sanctified place and meditate on the four-handed form of Nārāyaṇa, decorated as described in this chapter as He appeared before the four sages. This Nārāyaṇa form is Kṛṣṇa's expansion; therefore the Kṛṣṇa consciousness movement which is now spreading is the real, topmost process of yoga practice.</p>
</div>
</div>
<div id="SB31545_30" class="quote" parent="SB_Canto_3" book="SB" index="625" link="SB 3.15.45" link_text="SB 3.15.45">
<span class="link">[[Vanisource:SB 3.15.45|SB 3.15.45, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Real yoga practice is to control the senses and, after such control is established, to concentrate the mind on the Nārāyaṇa form of the Supreme Personality of Godhead, Śrī Kṛṣṇa. Lord Kṛṣṇa is the original Personality of Godhead, and all the other Viṣṇu forms—with four hands decorated with conch, lotus, club and wheel—are plenary expansions of Kṛṣṇa. In Bhagavad-gītā it is recommended that one meditate upon the form of the Lord. To practice concentration of the mind, one has to sit with the head and the back in a straight line, and one must practice in a secluded place, sanctified by a sacred atmosphere. The yogī should observe the rules and regulations of brahmacarya—to strictly live a life of self-restraint and celibacy. One cannot practice yoga in a congested city, living a life of extravagancy, including unrestricted sex indulgence and adultery of the tongue. Yoga practice necessitates controlling the senses, and the beginning of sense control is to control the tongue. One who can control the tongue can also have control over the other senses. One cannot allow the tongue to take all kinds of forbidden food and drink and at the same time advance in the practice of yoga.</p>
</div>
</div>
<div id="SB31545_31" class="quote" parent="SB_Canto_3" book="SB" index="625" link="SB 3.15.45" link_text="SB 3.15.45">
<span class="link">[[Vanisource:SB 3.15.45|SB 3.15.45, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Five thousand years ago Lord Kṛṣṇa recommended yoga practice to Arjuna, but Arjuna frankly expressed his inability to follow the stringent rules and regulations of the yoga system. One should be very practical in every field of activities and should not waste his valuable time in practicing useless gymnastic feats in the name of yoga. Real yoga is to search out the four-handed Supersoul within one's heart and see Him perpetually in meditation. Such continued meditation is called samādhi, and the object of this meditation is the four-handed Nārāyaṇa, with bodily decorations as described in this chapter of Śrīmad-Bhāgavatam. If, however, one wants to meditate upon something void or impersonal, it will take a very long time before he achieves success in yoga practice. We cannot concentrate our mind on something void or impersonal. Real yoga is to fix the mind on the form of the Lord, the four-handed Nārāyaṇa who is sitting in everyone's heart.</p>
</div>
</div>
<div id="SB31550_32" class="quote" parent="SB_Canto_3" book="SB" index="630" link="SB 3.15.50" link_text="SB 3.15.50">
<span class="link">[[Vanisource:SB 3.15.50|SB 3.15.50, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The four sages were impersonalists in the beginning of their spiritual life, but afterwards, by the grace of their father and spiritual master, Brahmā, they understood the eternal, spiritual form of the Lord and felt completely satisfied. In other words, the transcendentalists who aspire to the impersonal Brahman or localized Paramātmā are not fully satisfied and still hanker for more. Even if they are satisfied in their minds, still, transcendentally, their eyes are not satisfied. But as soon as such persons come to realize the Supreme Personality of Godhead, they are satisfied in all respects. In other words, they become devotees and want to see the form of the Lord continually. It is confirmed in the Brahma-saṁhitā that one who has developed transcendental love of Kṛṣṇa by smearing his eyes with the ointment of love sees constantly the eternal form of the Lord. The particular word used in this connection, anātmanām, signifies those who have no control over the mind and senses and who therefore speculate and want to become one with the Lord. Such persons cannot have the pleasure of seeing the eternal form of the Lord. For the impersonalists and the so-called yogīs, the Lord is always hidden by the curtain of yogamāyā. Bhagavad-gītā says that even when Lord Kṛṣṇa was seen by everyone while He was present on the surface of the earth, the impersonalists and the so-called yogīs could not see Him because they were devoid of devotional eyesight. The theory of the impersonalists and so-called yogīs is that the Supreme Lord assumes a particular form when He comes in touch with māyā, although actually He has no form. This very conception of the impersonalists and so-called yogīs checks them from seeing the Supreme Personality of Godhead as He is. The Lord, therefore, is always beyond the sight of such nondevotees. The four sages felt so much obliged to the Lord that they offered their respectful obeisances unto Him again and again.</p>
</div>
</div>
<div id="SB3182_33" class="quote" parent="SB_Canto_3" book="SB" index="700" link="SB 3.18.2" link_text="SB 3.18.2">
<span class="link">[[Vanisource:SB 3.18.2|SB 3.18.2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In a previous chapter we have discussed the incarnation of the Supreme Personality of Godhead as Varāha, the boar. While Varāha, with His tusks, engaged in uplifting the submerged earth from the depths of the waters, this great demon Hiraṇyākṣa met Him and challenged Him, calling Him a beast. Demons cannot understand the incarnations of the Lord; they think that His incarnations as a fish or boar or tortoise are big beasts only. They misunderstand the body of the Supreme Personality of Godhead, even in His human form, and they deride His descent. In the Caitanya-sampradāya there is sometimes a demoniac misconception about the descent of Nityānanda Prabhu. Nityānanda Prabhu's body is spiritual, but demoniac persons consider the body of the Supreme Personality to be material, just like ours. Avajānanti māṁ mūḍhāḥ: ([[Vanisource:BG 9.11 (1972)|BG 9.11]]) persons who have no intelligence deride the transcendental form of the Lord as material.</p>
</div>
</div>
<div id="SB31928_34" class="quote" parent="SB_Canto_3" book="SB" index="753" link="SB 3.19.28" link_text="SB 3.19.28">
<span class="link">[[Vanisource:SB 3.19.28|SB 3.19.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The process of yoga is very clearly described in this verse of Śrīmad-Bhāgavatam. It is said here that the ultimate end of the yogīs and mystics who perform meditation is to get rid of this material body. Therefore they meditate in secluded places to attain yogic trance. Yoga has to be performed in a secluded place, not in public or in a demonstration on stage, as nowadays practiced by many so-called yogīs. Real yoga aims at ridding one of the material body. Yoga practice is not intended to keep the body fit and young. Such advertisements of so-called yoga are not approved by any standard method. Particularly mentioned in this verse is the word yam, or "unto whom," indicating that meditation should be targeted on the Personality of Godhead. Even if one concentrates his mind on the boar form of the Lord, that is also yoga. As confirmed in Bhagavad-gītā, one who concentrates his mind constantly in meditation upon the Personality of Godhead in one of His many varieties of forms is the first-class yogī, and he can very easily attain trance simply by meditating upon the form of the Lord. If one is able to continue such meditation on the Lord's form at the time of one's death, one is liberated from this mortal body and is transferred to the kingdom of God. This opportunity was given to the demon by the Lord, and therefore Brahmā and other demigods were astonished. In other words, the perfection of yoga practice can be attained by a demon also if he is simply kicked by the Lord.</p>
</div>
</div>
<div id="SB31930_35" class="quote" parent="SB_Canto_3" book="SB" index="755" link="SB 3.19.30" link_text="SB 3.19.30">
<span class="link">[[Vanisource:SB 3.19.30|SB 3.19.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The material world consists of three modes—goodness, passion and ignorance—but the spiritual world is pure goodness. It is said here that the form of the Lord is pure goodness, which means that it is not material. In the material world there is no pure goodness. In the Bhāgavatam the stage of pure goodness is called sattvaṁ viśuddham. Viśuddham means "pure." In pure goodness there is no contamination by the two inferior qualities, namely passion and ignorance. The form of the boar, therefore, in which the Lord appeared, is nothing of the material world. There are many other forms of the Lord, but none of them belong to the material qualities. Such forms are nondifferent from the Viṣṇu form, and Viṣṇu is the enjoyer of all sacrifices.</p>
</div>
</div>
<div id="SB31931_36" class="quote" parent="SB_Canto_3" book="SB" index="756" link="SB 3.19.31" link_text="SB 3.19.31">
<span class="link">[[Vanisource:SB 3.19.31|SB 3.19.31, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In this situation the Lord assumed the shape of a boar to kill the demon Hiraṇyākṣa and pick up the earth from the Garbha Ocean. Thus He became ādi-sūkara, the original boar. In the material world a boar or pig is considered most abominable, but the ādi-sūkara, the Supreme Personality of Godhead, was not treated as an ordinary boar. Even Lord Brahmā and the other demigods praised the Lord's form as a boar.</p>
</div>
</div>
<div id="SB3208_37" class="quote" parent="SB_Canto_3" book="SB" index="771" link="SB 3.20.8" link_text="SB 3.20.8">
<span class="link">[[Vanisource:SB 3.20.8|SB 3.20.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is stated here that the Lord assumed the form of a boar by His own potency. His form is not actually the form of a conditioned soul. A conditioned soul is forced to accept a particular type of body by the higher authority of material laws, but here it is clearly said that the Lord was not forced to accept the form of a boar by the external power. In Bhagavad-gītā the same fact is confirmed; when the Lord descends to this earth, He assumes a form by His own internal potency. The form of the Lord, therefore, can never consist of material energy. The Māyāvāda version that when Brahman assumes a form the form is accepted from māyā is not acceptable, because although māyā is superior to the conditioned soul, she is not superior to the Supreme Personality of Godhead; she is under the control of the Supreme Godhead, as confirmed in Bhagavad-gītā. Māyā is under His superintendence; māyā cannot overcome the Lord. The Māyāvāda idea that the living entity is the Supreme Absolute Truth but has become covered by māyā is invalid, because māyā cannot be so great that it can cover the Supreme. The covering capacity can be employed on the part and parcel of Brahman, not on the Supreme Brahman.</p>
</div>
</div>
<div id="SB32025_38" class="quote" parent="SB_Canto_3" book="SB" index="788" link="SB 3.20.25" link_text="SB 3.20.25">
<span class="link">[[Vanisource:SB 3.20.25|SB 3.20.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Here the words bhaktānām anurūpātma-darśanam mean that the Personality of Godhead manifests His multiforms according to the desires of the devotees. For example, Hanumānjī (Vajrāṅgajī) wanted to see the form of the Lord as the Personality of Godhead Rāmacandra, whereas other Vaiṣṇavas want to see the form of Rādhā-Kṛṣṇa, and still other devotees want to see the Lord in the form of Lakṣmī-Nārāyaṇa. The Māyāvādī philosophers think that although all these forms are assumed by the Lord just as the devotees desire to see Him, actually He is impersonal. From Brahma-saṁhitā, however, we can understand that this is not so, for the Lord has multiforms. It is said in the Brahma-saṁhitā, advaitam acyutam. The Lord does not appear before the devotee because of the devotee's imagination. Brahma-saṁhitā further explains that the Lord has innumerable forms: rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). He exists in millions and millions of forms. There are 8,400,000 spieces of living entities, but the incarnations of the Supreme Lord are innumerable. In the Bhāgavatam it is stated that as the waves in the sea cannot be counted but appear and disappear continually, the incarnations and forms of the Lord are innumerable. A devotee is attached to a particular form, and it is that form which he worships. We have just described the first appearance of the boar within this universe. There are innumerable universes, and somewhere or other the boar form is now existing. All the forms of the Lord are eternal. It is the devotee's inclination to worship a particular form, and he engages in devotional service to that form. In a verse in the Rāmāyaṇa, Hanumān, the great devotee of Rāma, said, "I know that there is no difference between the Sītā-Rāma and Lakṣmī-Nārāyaṇa forms of the Supreme Personality of Godhead, but nevertheless, the form of Rāma and Sītā has absorbed my affection and love. Therefore I want to see the Lord in the forms of Rāma and Sītā." Similarly, the Gauḍīya Vaiṣṇava loves the forms of Rādhā and Kṛṣṇa, and Kṛṣṇa and Rukmiṇī at Dvārakā. The words bhaktānām anurūpātma-darśanam mean that the Lord is always pleased to favor the devotee in the particular form in which the devotee wants to worship and render service unto Him. In this verse it is stated that Brahmā approached Hari, the Supreme Personality of Godhead. This form of the Lord is Kṣīrodakaśāyī Viṣṇu. Whenever there is some trouble and Brahmā has to approach the Lord, he can approach Kṣīrodakaśāyī Viṣṇu, and it is the grace of the Lord that whenever Brahmā approaches about disturbances in the universe, the Lord gives him relief in so many ways.</p>
</div>
</div>
<div id="SB3218_39" class="quote" parent="SB_Canto_3" book="SB" index="824" link="SB 3.21.8" link_text="SB 3.21.8">
<span class="link">[[Vanisource:SB 3.21.8|SB 3.21.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Here two points are very significant. The first is that Kardama Muni attained success by yoga practice in the beginning of Satya-yuga, when people used to live for one hundred thousand years. Kardama Muni attained success, and the Lord, being pleased with him, showed him His form, which is not imaginary. Sometimes the impersonalists recommend that one can arbitrarily concentrate one's mind on some form he imagines or which pleases him. But here it is very clearly said that the form which the Lord showed to Kardama Muni by His divine grace is described in the Vedic literature. Śābdaṁ brahma: the forms of the Lord are clearly indicated in the Vedic literature. Kardama Muni did not discover any imaginary form of God, as alleged by rascals; he actually saw the eternal, blissful and transcendental form of the Lord.</p>
</div>
</div>
<div id="SB32112_40" class="quote" parent="SB_Canto_3" book="SB" index="828" link="SB 3.21.12" link_text="SB 3.21.12">
<span class="link">[[Vanisource:SB 3.21.12|SB 3.21.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The realization of the personal form of the Lord is the highest perfectional stage of yoga. In the Sixth Chapter of Bhagavad-gītā, where yoga practice is described, this realization of the personal form of the Lord is called the perfection of yoga. After practicing the sitting postures and other regulative principles of the system, one finally reaches the stage of samādhi—absorption in the Supreme. In the samādhi stage one can see the Supreme Personality of Godhead in His partial form as Paramātmā, or as He is. Samādhi is described in authoritative yoga scriptures, such as the Patañjali-sūtras, to be a transcendental pleasure. The yoga system described in the books of Patañjali is authoritative, and the modern so-called yogīs who have manufactured their own ways, not consulting the authorities, are simply ludicrous. The Patañjali yoga system is called aṣṭāṅga-yoga. Sometimes impersonalists pollute the Patañjali yoga system because they are monists. Patañjali describes that the soul is transcendentally pleased when he meets the Supersoul and sees Him. If the existence of the Supersoul and the individual is admitted, then the impersonalist theory of monism is nullified. Therefore some impersonalists and void philosophers twist the Patañjali system in their own way and pollute the whole yoga process.</p>
</div>
</div>
<div id="SB32112_41" class="quote" parent="SB_Canto_3" book="SB" index="828" link="SB 3.21.12" link_text="SB 3.21.12">
<span class="link">[[Vanisource:SB 3.21.12|SB 3.21.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In full spiritual realization there is a perception of spiritual happiness, and that happiness is described in Bhagavad-gītā as the supreme happiness, which is beyond the material senses. Trance is described to be of two kinds, samprajñāta and asamprajñāta, or mental speculation and self-realization. In samādhi or asamprajñāta one can realize, by his spiritual senses, the spiritual form of the Lord. That is the ultimate goal of spiritual realization.</p>
<p>According to Patañjali, when one is fixed in constant realization of the supreme form of the Lord, one has attained the perfectional stage, as attained by Kardama Muni. Unless one attains this stage of perfection—beyond the perfection of the preliminaries of the yoga system—there is no ultimate realization. There are eight perfections in the aṣṭāṅga-yoga system. One who has attained them can become lighter than the lightest and greater than the greatest, and he can achieve whatever he likes. But even achieving such material success in yoga is not the perfection or the ultimate goal.</p>
</div>
</div>
<div id="SB32113_42" class="quote" parent="SB_Canto_3" book="SB" index="829" link="SB 3.21.13" link_text="SB 3.21.13">
<span class="link">[[Vanisource:SB 3.21.13|SB 3.21.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The sense of sight, when engaged in seeing the beauty of the Lord, is perfected; the power to hear, when engaged in hearing the glories of the Lord, is perfected; the power to taste, when one enjoys by eating prasāda, is perfected. When all the senses engage in relationship with the Personality of Godhead, one's perfection is technically called bhakti-yoga, which entails detaching the senses from material indulgence and attaching them to the service of the Lord. When one is freed from all designated conditional life and fully engages in the service of the Lord, one's service is called bhakti-yoga. Kardama Muni admits that seeing the Lord personally in bhakti-yoga is the perfection of sight. The exalted perfection of seeing the Lord is not exaggerated by Kardama Muni. He gives evidence that those who are actually elevated in yoga aspire in life after life to see this form of the Personality of Godhead. He was not a fictitious yogī. Those who are actually on the advanced path aspire only to see the eternal form of the Lord.</p>
</div>
</div>
<div id="SB32132_43" class="quote" parent="SB_Canto_3" book="SB" index="848" link="SB 3.21.32" link_text="SB 3.21.32">
<span class="link">[[Vanisource:SB 3.21.32|SB 3.21.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Every candle has the full potential candlepower, but there is still the distinction that one candle is the first, another the second, another the third and another the fourth. Similarly, there is no difference between the immediate expansion of the Lord and His secondary expansion. The Lord's names are considered in exactly the same way; since the Lord is absolute, His name, His form, His pastimes, His paraphernalia and His quality all have the same potency. In the absolute world, the name Kṛṣṇa is the transcendental sound representation of the Lord. There is no potential difference between His quality, name, form, etc. If we chant the name of the Lord, Hare Kṛṣṇa, that has as much potency as the Lord Himself. There is no potential difference between the form of the Lord whom we worship and the form of the Lord in the temple. One should not think that one is worshiping a doll or statue of the Lord, even if others consider it to be a statue. Because there is not potential difference, one gets the same result by worshiping the statue of the Lord or the Lord Himself. This is the science of Kṛṣṇa consciousness.</p>
</div>
</div>
<div id="SB32431_44" class="quote" parent="SB_Canto_3" book="SB" index="987" link="SB 3.24.31" link_text="SB 3.24.31">
<span class="link">[[Vanisource:SB 3.24.31|SB 3.24.31, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord is the original form, but still He has multiforms. Those multiforms are manifested by Him transcendentally, according to the tastes of His multidevotees. It is understood that once Hanumān, the great devotee of Lord Rāmacandra, said that he knew that Nārāyaṇa, the husband of Lakṣmī, and Rāma, the husband of Sītā, are one and the same, and that there is no difference between Lakṣmī and Sītā, but as for himself, he liked the form of Lord Rāma. In a similar way, some devotees worship the original form of Kṛṣṇa. When we say "Kṛṣṇa" we refer to all forms of the Lord—not only Kṛṣṇa, but Rāma, Nṛsiṁha, Varāha, Nārāyaṇa, etc. The varieties of transcendental forms exist simultaneously. That is also stated in the Brahma-saṁhitā: rāmādi-mūrtiṣu. .. nānāvatāram. He already exists in multiforms, but none of the forms are material. Śrīdhara Svāmī has commented that arūpiṇaḥ, "without form," means without material form. The Lord has form, otherwise how can it be stated here, tāny eva te 'bhirūpāṇi rūpāṇi bhagavaṁs tava: "You have Your forms, but they are not material. Materially You have no form, but spiritually, transcendentally, You have multiforms"? Māyāvādī philosophers cannot understand these transcendental forms of the Lord, and being disappointed, they say that the Supreme Lord is impersonal. But that is not a fact; whenever there is form there is a person. Many times in many Vedic literatures the Lord is described as puruṣa, which means "the original form, the original enjoyer." The conclusion is that the Lord has no material form, and yet, according to the liking of different grades of devotees, He simultaneously exists in multiforms, such as Rāma, Nṛsiṁha, Varāha, Nārāyaṇa and Mukunda. There are many thousands and thousands of forms, but they are all viṣṇu-tattva, Kṛṣṇa.</p>
</div>
</div>
<div id="SB32439_45" class="quote" parent="SB_Canto_3" book="SB" index="995" link="SB 3.24.39" link_text="SB 3.24.39">
<span class="link">[[Vanisource:SB 3.24.39|SB 3.24.39, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">People are very anxious to understand the Absolute Truth in various ways, especially by experiencing the brahma-jyotir, or Brahman effulgence, by meditation and by mental speculation. But Kapiladeva uses the word mām to emphasize that the Personality of Godhead is the ultimate feature of the Absolute Truth. In Bhagavad-gītā the Personality of Godhead always says mām, "unto Me," but the rascals misinterpret the clear meaning. Mām is the Supreme Personality of Godhead. If one can see the Supreme Personality of Godhead as He appears in different incarnations and understand that He has not assumed a material body but is present in His own eternal, spiritual form, then one can understand the nature of the Personality of Godhead. Since the less intelligent cannot understand this point, it is stressed everywhere again and again. Simply by seeing the form of the Lord as He presents Himself by His own internal potency as Kṛṣṇa or Rāma or Kapila, one can directly see the brahma-jyotir, because the brahma-jyotir is no more than the effulgence of His bodily luster. Since the sunshine is the luster of the sun planet, by seeing the sun one automatically sees the sunshine; similarly, by seeing the Supreme Personality of Godhead one simultaneously sees and experiences the Paramātmā feature as well as the impersonal Brahman feature of the Supreme.</p>
</div>
</div>
<div id="SB32519_46" class="quote" parent="SB_Canto_3" book="SB" index="1022" link="SB 3.25.19" link_text="SB 3.25.19">
<span class="link">[[Vanisource:SB 3.25.19|SB 3.25.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">That perfection in Brahman realization is attained through the auspicious path of devotional service indicates that the so-called Brahman realization, or realization of the brahma-jyotir effulgence, is not brahma-siddhi. Beyond that brahma-jyotir there is the Supreme Personality of Godhead. In the Upaniṣads a devotee prays to the Lord to kindly put aside the effulgence, brahma-jyotir, so that the devotee may see within the brahma-jyotir the actual, eternal form of the Lord. Unless one attains realization of the transcendental form of the Lord, there is no question of bhakti. Bhakti necessitates the existence of the recipient of devotional service and the devotee who renders devotional service. Brahma-siddhi through devotional service is realization of the Supreme Personality of Godhead. The understanding of the effulgent rays of the body of the Supreme Godhead is not the perfect stage of brahma-siddhi, or Brahman realization. Nor is the realization of the Paramātmā feature of the Supreme Person perfect, for Bhagavān, the Supreme Personality of Godhead, is akhilātmā-He is the Supersoul. One who realizes the Supreme Personality realizes the other features, namely the Paramātmā feature and the Brahman feature, and that total realization is brahma-siddhi.</p>
</div>
</div>
<div id="SB32535_47" class="quote" parent="SB_Canto_3" book="SB" index="1038" link="SB 3.25.35" link_text="SB 3.25.35">
<span class="link">[[Vanisource:SB 3.25.35|SB 3.25.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are many śāstric injunctions which give instructions for carving forms of the Lord. These forms are not material. If God is all-pervading, then He is also in the material elements. There is no doubt about it. But the atheists think otherwise. Although they preach that everything is God, when they go to the temple and see the form of the Lord, they deny that He is God. According to their own theory, everything is God. Then why is the Deity not God? Actually, they have no conception of God. The devotees' vision, however, is different; their vision is smeared with love of God. As soon as they see the Lord in His different forms, the devotees become saturated with love, for they do not find any difference between the Lord and His form in the temple, as do the atheists. The smiling face of the Deity in the temple is beheld by the devotees as transcendental and spiritual, and the decoration of the body of the Lord is very much appreciated by the devotees. It is the duty of the spiritual master to teach how to decorate the Deity in the temple, how to cleanse the temple and how to worship the Deity.</p>
</div>
</div>
<div id="SB32536_48" class="quote" parent="SB_Canto_3" book="SB" index="1039" link="SB 3.25.36" link_text="SB 3.25.36">
<span class="link">[[Vanisource:SB 3.25.36|SB 3.25.36, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Upon seeing the charming forms of the Lord, smiling and attractive, and hearing His very pleasing words, the pure devotee almost loses all other consciousness. His senses are freed from all other engagements, and he becomes absorbed in devotional service. Thus in spite of his unwillingness, he attains liberation without separate endeavor.</p>
</div>
</div>
<div id="SB32646_49" class="quote" parent="SB_Canto_3" book="SB" index="1091" link="SB 3.26.46" link_text="SB 3.26.46">
<span class="link">[[Vanisource:SB 3.26.46|SB 3.26.46, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Brahma-saṁhitā there is description of Lord Kṛṣṇa's lands, the variegatedness of the spiritual abode, and the forms of the Lord playing a flute with His spiritual body. All these forms are described in the scriptures, and when they are thus presented they become worshipable. They are not imaginary as the Māyāvāda philosophy says. Sometimes the word bhāvana is misinterpreted as "imagination." But bhāvana does not mean "imagination;" it means giving actual shape to the description of Vedic literature. Earth is the ultimate transformation of all living entities and their respective modes of material nature.</p>
</div>
</div>
<div id="SB32651_50" class="quote" parent="SB_Canto_3" book="SB" index="1096" link="SB 3.26.51" link_text="SB 3.26.51">
<span class="link">[[Vanisource:SB 3.26.51|SB 3.26.51, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In sex life, the combination of matter from the parents, which involves emulsification and secretion, creates the situation whereby a soul is received within matter, and the combination of matter gradually develops into a complete body. The same principle exists in the universal creation: the ingredients were present, but only when the Lord entered into the material elements was matter actually agitated. That is the cause of creation. We can see this in our ordinary experience. Although we may have clay, water and fire, the elements take the shape of a brick only when we labor to combine them. Without the living energy, there is no possibility that matter can take shape. Similarly, this material world does not develop unless agitated by the Supreme Lord as the virāṭ-puruṣa. Yasmād udatiṣṭhad asau virāṭ: by His agitation, space was created, and the universal form of the Lord also manifested therein.</p>
</div>
</div>
<div id="SB32652_51" class="quote" parent="SB_Canto_3" book="SB" index="1097" link="SB 3.26.52" link_text="SB 3.26.52">
<span class="link">[[Vanisource:SB 3.26.52|SB 3.26.52, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This universe, or the universal sky which we can visualize with its innumerable planets, is shaped just like an egg. As an egg is covered by a shell, the universe is also covered by various layers. The first layer is water, the next is fire, then air, then sky, and the ultimate holding crust is pradhāna. Within this egglike universe is the universal form of the Lord as the virāṭ-puruṣa. All the different planetary situations are parts of His body. This is already explained in the beginning of Śrīmad-Bhāgavatam, Second Canto. The planetary systems are considered to form different bodily parts of that universal form of the Lord. Persons who cannot directly engage in the worship of the transcendental form of the Lord are advised to think of and worship this universal form. The lowest planetary system, Pātāla, is considered to be the sole of the Supreme Lord, and the earth is considered to be the belly of the Lord. Brahmaloka, or the highest planetary system, where Brahmā lives, is considered to be the head of the Lord.</p>
</div>
</div>
<div id="SB32652_52" class="quote" parent="SB_Canto_3" book="SB" index="1097" link="SB 3.26.52" link_text="SB 3.26.52">
<span class="link">[[Vanisource:SB 3.26.52|SB 3.26.52, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This virāṭ-puruṣa is considered an incarnation of the Lord. The original form of the Lord is Kṛṣṇa, as confirmed in Brahma-saṁhitā: ādi-puruṣa. The virāṭ-puruṣa is also puruṣa, but He is not ādi-puruṣa. The ādi-puruṣa is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ/ anādir ādir govindaḥ (Bs. 5.1). In Bhagavad-gītā Kṛṣṇa is also accepted as the ādi-puruṣa, the original. Kṛṣṇa says, "No one is greater than I." There are innumerable expansions of the Lord, and all of them are puruṣas, or enjoyers, but neither the virāṭ-puruṣa nor the puruṣa-avatāras—Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu—nor any of the many other expansions, is the original. In each universe there are Garbhodakaśāyī Viṣṇu, the virāṭ-puruṣa and Kṣīrodakaśāyī Viṣṇu. The active manifestation of the virāṭ-puruṣa is described here. persons who are in the lower grade of understanding regarding the Supreme Personality of Godhead may think of the universal form of the Lord, for that is advised in the Bhāgavatam.</p>
</div>
</div>
<div id="SB32655_53" class="quote" parent="SB_Canto_3" book="SB" index="1100" link="SB 3.26.55" link_text="SB 3.26.55">
<span class="link">[[Vanisource:SB 3.26.55|SB 3.26.55, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The appearance of different bodily parts of the Lord's universal form and the appearance of the presiding deities of those bodily parts is being described. As in the womb of a mother a child gradually grows different bodily parts, so in the universal womb the universal form of the Lord gives rise to the creation of various paraphernalia. The senses appear, and over each of them there is a presiding deity. It is corroborated by this statement of Śrīmad-Bhāgavatam, and also by Brahma-saṁhitā, that the sun appeared after the appearance of the eyes of the universal form of the Lord. The sun is dependent on the eyes of the universal form. The Brahma-saṁhitā also says that the sun is the eye of the Supreme Personality of Godhead, Kṛṣṇa. Yac-cakṣur eṣa savitā. Savitā means "the sun." The sun is the eye of the Supreme Personality of Godhead. Actually, everything is created by the universal body of the Supreme Godhead. Material nature is simply the supplier of materials. The creation is actually done by the Supreme Lord, as confirmed in Bhagavad-gītā (9.10). Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: "Under My direction does material nature create all moving and nonmoving objects in the cosmic creation."</p>
</div>
</div>
<div id="SB32656_54" class="quote" parent="SB_Canto_3" book="SB" index="1101" link="SB 3.26.56" link_text="SB 3.26.56">
<span class="link">[[Vanisource:SB 3.26.56|SB 3.26.56, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Then the universal form of the Lord, the virāṭ-puruṣa, manifested His skin, and thereupon the hair, mustache and beard appeared. After this all the herbs and drugs became manifested, and then His genitals also appeared.</p>
</div>
</div>
<div id="SB32658_55" class="quote" parent="SB_Canto_3" book="SB" index="1103" link="SB 3.26.58" link_text="SB 3.26.58">
<span class="link">[[Vanisource:SB 3.26.58|SB 3.26.58, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thereafter the two hands of the universal form of the Lord became manifested, and with them the power of grasping and dropping things, and after that Lord Indra appeared. Next the legs became manifested, and with them the process of movement, and after that Lord Viṣṇu appeared.</p>
</div>
</div>
<div id="SB32813_56" class="quote" parent="SB_Canto_3" book="SB" index="1159" link="SB 3.28.13" link_text="SB 3.28.13">
<span class="link">[[Vanisource:SB 3.28.13|SB 3.28.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is definitely recommended herein that one concentrate his mind upon the form of Viṣṇu. There are twelve different forms of Viṣṇu, which are described in Teachings of Lord Caitanya. One cannot concentrate his mind on anything void or impersonal; the mind should be fixed on the personal form of the Lord, whose attitude is cheerful, as described in this verse. Bhagavad-gītā states that meditation on the impersonal or void features is very troublesome to the meditator. Those who are attached to the impersonal or void features of meditation have to undergo a difficult process because we are not accustomed to concentrating our minds upon anything impersonal. Actually such concentration is not even possible. Bhagavad-gītā also confirms that one should concentrate his mind on the Personality of Godhead.</p>
</div>
</div>
<div id="SB32818_57" class="quote" parent="SB_Canto_3" book="SB" index="1164" link="SB 3.28.18" link_text="SB 3.28.18">
<span class="link">[[Vanisource:SB 3.28.18|SB 3.28.18, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The glory of the Lord is always worth singing, for His glories enhance the glories of His devotees. One should therefore meditate upon the Supreme Personality of Godhead and upon His devotees. One should meditate on the eternal form of the Lord until the mind becomes fixed.</p>
</div>
</div>
<div id="SB32818_58" class="quote" parent="SB_Canto_3" book="SB" index="1164" link="SB 3.28.18" link_text="SB 3.28.18">
<span class="link">[[Vanisource:SB 3.28.18|SB 3.28.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One has to fix his mind on the Supreme Personality of Godhead constantly. When one is accustomed to thinking of one of the innumerable forms of the Lord—Kṛṣṇa, Viṣṇu, Rāma, Nārāyaṇa, etc.—he has reached the perfection of yoga. This is confirmed in the Brahma-saṁhitā: a person who has developed pure love for the Lord, and whose eyes are smeared with the ointment of transcendental loving exchange, always sees within his heart the Supreme Personality of Godhead. The devotees especially see the Lord in the beautiful blackish form of Śyāmasundara. That is the perfection of yoga. This yoga system should be continued until the mind does not vacillate for a moment. Oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ: the form of Viṣṇu is the highest individuality and is always visible to sages and saintly persons.</p>
</div>
</div>
<div id="SB32818_59" class="quote" parent="SB_Canto_3" book="SB" index="1164" link="SB 3.28.18" link_text="SB 3.28.18">
<span class="link">[[Vanisource:SB 3.28.18|SB 3.28.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The same purpose is served when a devotee worships the form of the Lord in the temple. There is no difference between devotional service in the temple and meditation on the form of the Lord, since the form of the Lord is the same whether He appears within the mind or in some concrete element. There are eight kinds of forms recommended for the devotees to see. The forms may be made out of sand, clay, wood or stone, they may be contemplated within the mind or made of jewels, metal or painted colors, but all the forms are of the same value. It is not that one who meditates on the form within the mind sees differently from one who worships the form in the temple. The Supreme Personality of Godhead is absolute, and there is therefore no difference between the two. The impersonalists, who desire to disregard the eternal form of the Lord, imagine some round figure. They especially prefer the oṁkāra, which also has form. In Bhagavad-gītā it is stated that oṁkāra is the letter form of the Lord. Similarly, there are statue forms and painting forms of the Lord.</p>
</div>
</div>
<div id="SB32818_60" class="quote" parent="SB_Canto_3" book="SB" index="1164" link="SB 3.28.18" link_text="SB 3.28.18">
<span class="link">[[Vanisource:SB 3.28.18|SB 3.28.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The beauty of the Lord is that the devotees who are connected with His activities are also glorified. Arjuna, Prahlāda, Janaka Mahārāja, Bali Mahārāja and many other devotees were not even in the renounced order of life, but were householders. Some of them, such as Prahlāda Mahārāja and Bali Mahārāja, were born of demoniac families. Prahlāda Mahārāja's father was a demon, and Bali Mahārāja was the grandson of Prahlāda Mahārāja, but still they have become famous because of their association with the Lord. Anyone who is eternally associated with the Lord is glorified with the Lord. The conclusion is that a perfect yogī should always be accustomed to seeing the form of the Lord, and unless the mind is fixed in that way, he should continue practicing yoga.</p>
</div>
</div>
<div id="SB32819_61" class="quote" parent="SB_Canto_3" book="SB" index="1165" link="SB 3.28.19" link_text="SB 3.28.19">
<span class="link">[[Vanisource:SB 3.28.19|SB 3.28.19, Purport]]: </span><div class="purport text">The process of meditating on the form of the Supreme Personality of Godhead within oneself and the process of chanting the glories and pastimes of the Lord are the same. The only difference is that hearing and fixing the mind on the pastimes of the Lord is easier than visualizing the form of the Lord within one's heart because as soon as one begins to think of the Lord, especially in this age, the mind becomes disturbed, and due to so much agitation, the process of seeing the Lord within the mind is interrupted. When there is sound vibrated praising the transcendental pastimes of the Lord, however, one is forced to hear. That hearing process enters into the mind, and the practice of yoga is automatically performed. For example, even a child can hear and derive the benefit of meditating on the pastimes of the Lord simply by listening to a reading from the Bhāgavatam that describes the Lord as He is going to the pasturing ground with His cows and friends. Hearing includes applying the mind. In this age of Kali-yuga, Lord Caitanya has recommended that one should always engage in chanting and hearing Bhagavad-gītā. The Lord also says that the mahātmās, or great souls, always engage in the process of chanting the glories of the Lord, and just by hearing, others derive the same benefit.
</div>
</div>
<div id="SB32820_62" class="quote" parent="SB_Canto_3" book="SB" index="1166" link="SB 3.28.20" link_text="SB 3.28.20">
<span class="link">[[Vanisource:SB 3.28.20|SB 3.28.20, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">In fixing his mind on the eternal form of the Lord, the yogī should not take a collective view of all His limbs, but should fix the mind on each individual limb of the Lord.</p>
</div>
</div>
<div id="SB32820_63" class="quote" parent="SB_Canto_3" book="SB" index="1166" link="SB 3.28.20" link_text="SB 3.28.20">
<span class="link">[[Vanisource:SB 3.28.20|SB 3.28.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word muni is very significant. Muni means one who is very expert in mental speculation or in thinking, feeling and willing. He is not mentioned here as a devotee or yogī. Those who try to meditate on the form of the Lord are called munis, or less intelligent, whereas those who render actual service to the Lord are called bhakti-yogīs. The thought process described below is for the education of the muni. In order to convince the yogī that the Absolute Truth, or Supreme Personality of Godhead, is never impersonal at any time, the following verses prescribe observing the Lord in His personal form, limb after limb. To think of the Lord as a whole may sometimes be impersonal; therefore, it is recommended here that one first think of His lotus feet, then His ankles, then the thighs, then the waist, then the chest, then the neck, then the face and so on. One should begin from the lotus feet and gradually rise to the upper limbs of the transcendental body of the Lord.</p>
</div>
</div>
<div id="SB32821_64" class="quote" parent="SB_Canto_3" book="SB" index="1167" link="SB 3.28.21" link_text="SB 3.28.21">
<span class="link">[[Vanisource:SB 3.28.21|SB 3.28.21, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A concrete description of the eternal form of the Lord is given here. The Lord's sole is depicted with distinctive lines resembling a thunderbolt, a flag, a lotus flower and a goad. The luster of His toenails, which are brilliantly prominent, resembles the light of the moon. If a yogī looks upon the marks of the Lord's sole and on the blazing brilliance of His nails, then he can be freed from the darkness of ignorance in material existence. This liberation is not achieved by mental speculation, but by seeing the light emanating from the lustrous toenails of the Lord. In other words, one has to fix his mind first on the lotus feet of the Lord if he wants to be freed from the darkness of ignorance in material existence.</p>
</div>
</div>
<div id="SB32824_65" class="quote" parent="SB_Canto_3" book="SB" index="1170" link="SB 3.28.24" link_text="SB 3.28.24">
<span class="link">[[Vanisource:SB 3.28.24|SB 3.28.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Personality of Godhead is the reservoir of all strength, and His strength rests on the thighs of His transcendental body. His whole body is full of opulences: all riches, all strength, all fame, all beauty, all knowledge and all renunciation. The yogī is advised to meditate upon the transcendental form of the Lord, beginning from the soles of the feet and then gradually rising to the knees, to the thighs, and finally arriving at the face. The system of meditating on the Supreme Personality of Godhead begins from His feet.</p>
<p>The description of the transcendental form of the Lord is exactly represented in the arcā-vigraha, the statue in the temples. Generally, the lower part of the body of the statue of the Lord is covered with yellow silk. That is the Vaikuṇṭha dress, or the dress the Lord wears in the spiritual sky. This cloth extends down to the Lord's ankles. Thus, since the yogī has so many transcendental objectives on which to meditate, there is no reason for his meditating on something imaginary, as is the practice of the so-called yogīs whose objective is impersonal.</p>
</div>
</div>
<div id="SB32826_66" class="quote" parent="SB_Canto_3" book="SB" index="1172" link="SB 3.28.26" link_text="SB 3.28.26">
<span class="link">[[Vanisource:SB 3.28.26|SB 3.28.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Upaniṣads it is said that the various energies of the Lord are working to create, destroy and maintain. These inconceivable varieties of energy are stored in the bosom of the Lord. As people generally say, God is all-powerful. That prowess is represented by Mahā-Lakṣmī, the reservoir of all energies, who is situated on the bosom of the transcendental form of the Lord. The yogī who can meditate perfectly on that spot on the transcendental form of the Lord can derive many material powers, which comprise the eight perfections of the yoga system.</p>
<p>It is stated herein that the beauty of the neck of the Lord enhances the beauty of the Kaustubha gem rather than vice versa. The gem itself becomes more beautiful because it is situated on the neck of the Lord. A yogī is therefore recommended to meditate upon the Lord's neck. The Lord's transcendental form can either be meditated upon in the mind or placed in a temple in the form of a statue and decorated in such a way that everyone can contemplate it. Temple worship, therefore, is meant for persons who are not so advanced that they can meditate upon the form of the Lord. There is no difference between constantly visiting the temple and directly seeing the transcendental form of the Lord; they are of equal value. The advantageous position of the yogī is that he can sit anywhere in a solitary place and meditate upon the form of the Lord. A less advanced person, however, has to go to the temple, and as long as he does not go to the temple he is unable to see the form of the Lord. Either by hearing, seeing or meditating, the objective is the transcendental form of the Lord; there is no question of voidness or impersonalism. The Lord can bestow the blessings of transcendental pleasure upon either the visitor of the temple, the meditator-yogī or one who hears about the Lord's transcendental form from scriptures like the Śrīmad-Bhāgavatam or Bhagavad-gītā. There are nine processes for executing devotional service, of which smaraṇam, or meditation, is one. Yogīs take advantage of the process of smaraṇam, whereas bhakti-yogīs take special advantage of the process of hearing and chanting.</p>
</div>
</div>
<div id="SB32827_67" class="quote" parent="SB_Canto_3" book="SB" index="1173" link="SB 3.28.27" link_text="SB 3.28.27">
<span class="link">[[Vanisource:SB 3.28.27|SB 3.28.27, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">All departments of law and order emanate from the arms of the Supreme Personality of Godhead. The law and order of the universe is directed by different demigods, and it is here said to emanate from the Lord's arms. Mandara Hill is mentioned here because when the ocean was churned by the demons on one side and the demigods on the other, Mandara Hill was taken as the churning rod. The Lord in His tortoise incarnation became the pivot for the churning rod, and thus His ornaments were polished by the turning of Mandara Hill. In other words, the ornaments on the arms of the Lord are as brilliant and lustrous as if they had been polished very recently. The wheel in the hand of the Lord, called the Sudarśana cakra, has one thousand spokes. The yogī is advised to meditate upon each of the spokes. He should meditate upon each and every one of the component parts of the transcendental form of the Lord.</p>
</div>
</div>
<div id="SB32829_68" class="quote" parent="SB_Canto_3" book="SB" index="1175" link="SB 3.28.29" link_text="SB 3.28.29">
<span class="link">[[Vanisource:SB 3.28.29|SB 3.28.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord appears in the particular form loved by a particular type of devotee. There are millions of forms of the Lord, but they are one Absolute. As stated in the Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam: (Bs. 5.33) all the different forms of the Lord are one, but some devotees want to see Him in the form of Rādhā and Kṛṣṇa, others prefer Him as Sītā and Rāmacandra, others would see Him as Lakṣmī-Nārāyaṇa, and others want to see Him as four-handed Nārāyaṇa, Vāsudeva. The Lord has innumerable forms, and He appears in a particular form as preferred by a particular type of devotee. A yogī is advised to meditate upon the forms that are approved by devotees. A yogī cannot imagine a form for meditation. Those so-called yogīs who manufacture a circle or target are engaged in nonsense. Actually, a yogī must meditate upon the form of the Supreme Personality of Godhead that has been experienced by the Lord's pure devotees. Yogī means devotee. Yogīs who are not actually pure devotees should follow in the footsteps of devotees. It is especially mentioned here that the yogī should meditate upon the form which is thus approved; he cannot manufacture a form of the Lord.</p>
</div>
</div>
<div id="SB32830_69" class="quote" parent="SB_Canto_3" book="SB" index="1176" link="SB 3.28.30" link_text="SB 3.28.30">
<span class="link">[[Vanisource:SB 3.28.30|SB 3.28.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One important statement here is dhyāyen manomayam. Manomayam is not imagination. Impersonalists think that the yogī can imagine any form he likes, but, as stated here, the yogī must meditate upon the form of the Lord which is experienced by devotees. Devotees never imagine a form of the Lord. They are not satisfied by something imaginary. The Lord has different eternal forms; each devotee likes a particular form and thus engages himself in the service of the Lord by worshiping that form. The Lord's form is depicted in different ways according to scriptures. As already discussed, there are eight kinds of representations of the original form of the Lord. These representations can be produced by the use of clay, stone, wood, paint, sand, etc., depending upon the resources of the devotee.</p>
<p>Manomayam is a carving of the form of the Lord within the mind. This is included as one of the eight different carvings of the form of the Lord. It is not imagination. Meditation on the actual form of the Lord may be manifested in different manners, but one should not conclude that one has to imagine a form. There are two comparisons in this verse: first the Lord's face is compared to a lotus, and then His black hair is compared to humming bees swarming around the lotus, and His two eyes are compared to two fish swimming about. A lotus flower on the water is very beautiful when surrounded by humming bees and fish. The Lord's face is self-sufficient and complete. His beauty defies the natural beauty of a lotus.</p>
</div>
</div>
<div id="SB32834_70" class="quote" parent="SB_Canto_3" book="SB" index="1180" link="SB 3.28.34" link_text="SB 3.28.34">
<span class="link">[[Vanisource:SB 3.28.34|SB 3.28.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Here it is clearly mentioned that meditation, which is an action of the mind, is not the perfect stage of samādhi, or absorption. In the beginning the mind is employed in attracting the form of the Supreme Personality of Godhead, but in the higher stages there is no question of using the mind. A devotee becomes accustomed to serving the Supreme Lord by purification of his senses. In other words, the yoga principles of meditation are required as long as one is not situated in pure devotional service. The mind is used to purify the senses, but when the senses are purified by meditation, there is no need to sit in a particular place and try to meditate upon the form of the Lord. One becomes so habituated that he automatically engages in the personal service of the Lord. When the mind forcibly is engaged upon the form of the Lord, this is called nirbīja-yoga, or lifeless yoga, for the yogī does not automatically engage in the personal service of the Lord. But when he is constantly thinking of the Lord, that is called sabīja-yoga, or living yoga. One has to be promoted to the platform of living yoga.</p>
</div>
</div>
<div id="SB32914_71" class="quote" parent="SB_Canto_3" book="SB" index="1202" link="SB 3.29.14" link_text="SB 3.29.14">
<span class="link">[[Vanisource:SB 3.29.14|SB 3.29.14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is the misconception of the impersonalists that one can worship any imaginary form of the Lord, or Brahman, and at the end merge in the Brahman effulgence. Of course, to merge into the bodily effulgence (Brahman) of the Supreme Lord is also liberation, as explained in the previous verse. Ekatva is also liberation, but that sort of liberation is never accepted by any devotee, for qualitative oneness is immediately attained as soon as one is situated in devotional service. For a devotee, that qualitative equality, which is the result of impersonal liberation, is already attained; he does not have to try for it separately. It is clearly stated here that simply by pure devotional service one becomes qualitatively as good as the Lord Himself.</p>
</div>
</div>
<div id="SB32916_72" class="quote" parent="SB_Canto_3" book="SB" index="1204" link="SB 3.29.16" link_text="SB 3.29.16">
<span class="link">[[Vanisource:SB 3.29.16|SB 3.29.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Temple worship is one of the duties of a devotee. It is especially recommended for neophytes, but those who are advanced should not refrain from temple worship. There is a distinction in the manner a neophyte and an advanced devotee appreciate the Lord's presence in the temple. A neophyte considers the arcā-vigraha (the statue of the Lord) to be different from the original Personality of Godhead; he considers it a representation of the Supreme Lord in the form of a Deity. But an advanced devotee accepts the Deity in the temple as the Supreme Personality of Godhead. He does not see any difference between the original form of the Lord and the statue, or arcā form of the Lord, in the temple. This is the vision of a devotee whose devotional service is in the highest stage of bhāva, or love of Godhead, whereas a neophyte's worship in the temple is a matter of routine duty.</p>
</div>
</div>
<div id="SB33136_74" class="quote" parent="SB_Canto_3" book="SB" index="1303" link="SB 3.31.36" link_text="SB 3.31.36">
<span class="link">[[Vanisource:SB 3.31.36|SB 3.31.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Brahmā's being captivated by the charms of his daughter and Lord Śiva's being captivated by the Mohinī form of the Lord are specific instances which instruct us that even great demigods like Brahmā and Lord Śiva, what to speak of the ordinary conditioned soul, are captivated by the beauty of woman. Therefore, everyone is advised that one should not freely mix even with one's daughter or with one's mother or with one's sister, because the senses are so strong that when one becomes infatuated, the senses do not consider the relationship of daughter, mother or sister. It is best, therefore, to practice controlling the senses by performing bhakti-yoga, engaging in the service of Madana-mohana. Lord Kṛṣṇa's name is Madana-mohana, for He can subdue the god Cupid, or lust. Only by engaging in the service of Madana-mohana can one curb the dictates of Madana, Cupid. Otherwise, attempts to control the senses will fail.</p>
</div>
</div>
<div id="SB33226_75" class="quote" parent="SB_Canto_3" book="SB" index="1337" link="SB 3.32.26" link_text="SB 3.32.26">
<span class="link">[[Vanisource:SB 3.32.26|SB 3.32.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Since the Supreme Personality of Godhead is both invisible and visible, there are different features of the Lord. The Paramātmā feature and Brahman feature are invisible, but the Bhagavān feature is visible. In the Viṣṇu Purāṇa this fact is very nicely explained. The universal form of the Lord and the formless Brahman effulgence of the Lord, being invisible, are inferior features. The concept of the universal form is material, and the concept of impersonal Brahman is spiritual, but the highest spiritual understanding is the Personality of Godhead. The Viṣṇu Purāṇa states, viṣṇur brahma-svarūpeṇa svayam eva vyavasthitaḥ: Brahman's real feature is Viṣṇu, or the Supreme Brahman is Viṣṇu. Svayam eva: that is His personal feature. The supreme spiritual conception is the Supreme Personality of Godhead. It is also confirmed in Bhagavad-gītā: yad gatvā na nivartante tad dhāma paramaṁ mama ([[Vanisource:BG 15.6 (1972)|BG 15.6]]). That specific abode called paramaṁ mama is the place from which, once one attains it, one does not return to this miserable, conditional life. Every place, every space and everything belongs to Viṣṇu, but where He personally lives is tad dhāma paramam, His supreme abode. One has to make one's destination the supreme abode of the Lord.</p>
</div>
</div>
<div id="SB33228_76" class="quote" parent="SB_Canto_3" book="SB" index="1339" link="SB 3.32.28" link_text="SB 3.32.28">
<span class="link">[[Vanisource:SB 3.32.28|SB 3.32.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">For example, an oyster shell appears to be golden. This appearance of golden hue is due only to the perception of the eyes, but that does not mean that the oyster shell is false. Similarly, by seeing the form of Lord Kṛṣṇa one cannot understand what He actually is, but this does not mean that He is false. The form of Kṛṣṇa has to be understood as it is described in the books of knowledge such as Brahma-saṁhitā. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1): Kṛṣṇa, the Supreme Personality of Godhead, has an eternal, blissful spiritual body. By our imperfect sense perception we cannot understand the form of the Lord. We have to acquire knowledge about Him. Therefore it is said here, jñānam ekam. Bhagavad-gītā confirms that they are fools who, simply upon seeing Kṛṣṇa, consider Him a common man. They do not know the unlimited knowledge, power and opulence of the Supreme Personality of Godhead. Material sense speculation leads to the conclusion that the Supreme is formless. It is because of such mental speculation that the conditioned soul remains in ignorance under the spell of illusory energy.</p>
</div>
</div>
<div id="SB3335_77" class="quote" parent="SB_Canto_3" book="SB" index="1357" link="SB 3.33.5" link_text="SB 3.33.5">
<span class="link">[[Vanisource:SB 3.33.5|SB 3.33.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the previous verses, the general transcendental qualifications of the Supreme Personality of Godhead were described. Now the specific purpose of the Lord's appearance is also described. By His different energies He bestows different kinds of bodies upon the living entities, who are conditioned by their propensity to lord it over material nature, but in course of time these living entities become so degraded that they need enlightenment. It is stated in Bhagavad-gītā that whenever there are discrepancies in the discharge of the real purpose of this material existence, the Lord appears as an incarnation. The Lord's form as Kapila directs the fallen souls and enriches them with knowledge and devotion so that they may go back to Godhead. There are many incarnations of the Supreme Personality of Godhead, like those of the boar, the fish, the tortoise and the half-man half-lion. Lord Kapiladeva is also one of the incarnations of Godhead. It is accepted herein that Lord Kapiladeva appeared on the surface of the earth to give transcendental knowledge to the misguided conditioned souls.</p>
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<div id="SB33326_78" class="quote" parent="SB_Canto_3" book="SB" index="1377" link="SB 3.33.26" link_text="SB 3.33.26">
<span class="link">[[Vanisource:SB 3.33.26|SB 3.33.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Devahūti was fully instructed by her son, Kapiladeva, on how to concentrate her mind on the Viṣṇu form in full detail. Following the instructions of her son in the matter of devotional service, she contemplated the form of the Lord within herself with great devotional love. That is the perfection of Brahman realization or the mystic yoga system or devotional service. At the ultimate issue, when one is fully absorbed in thought of the Supreme Lord and meditates on Him constantly, that is the highest perfection. Bhagavad-gītā confirms that one who is always absorbed in such a way is to be considered the topmost yogī.</p>
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Form of the Lord (Other Books)

2018-07-04T13:16:33Z

LeoRP:

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[[Category:God's Form|1]]
[[Category:Compilations from Books]]
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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>
</div>
<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>
</div>
<div id="TLCPreface_0" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="3" link="TLC Preface" link_text="Teachings of Lord Caitanya, Chapter Preface">
<span class="link">[[Vanisource:TLC Preface|Teachings of Lord Caitanya, Chapter Preface]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Lord Caitanya's teachings are identical to those given by Lord Kapila, the original propounder of sāṅkhya-yoga, the sāṅkhya system of philosophy. This authorized system of yoga teaches meditation on the transcendental form of the Lord. There is no question of meditating on something void or impersonal. When one can meditate on the transcendental form of Lord Viṣṇu even without practicing involved sitting postures in a secluded place, such meditation is called perfect samādhi. That this kind of meditation is perfect samādhi is confirmed at the end of the Sixth Chapter of the Bhagavad-gītā, where Lord Kṛṣṇa says that of all yogīs, the greatest is the one who constantly thinks of the Lord within the core of his heart with love and devotion.</p>
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</div>
<div id="TLCPreface_1" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="3" link="TLC Preface" link_text="Teachings of Lord Caitanya, Chapter Preface">
<span class="link">[[Vanisource:TLC Preface|Teachings of Lord Caitanya, Chapter Preface]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Bhagavad-gītās process of purifying consciousness is the process of fixing one's mind on Kṛṣṇa by talking of His transcendental activities, cleansing His temple, going to His temple, seeing the beautiful transcendental form of the Lord nicely decorated, hearing His transcendental glories, tasting food offered to Him, associating with His devotees, smelling the flowers and tulasīleaves offered to Him, engaging in activities for the Lord's interest, becoming angry at those who are malicious toward devotees, etc. No one can bring the activities of the mind and senses to a stop, but one can purify these activities through a change in consciousness. This change is indicated in the Bhagavad-gītā (2.39), where Kṛṣṇa tells Arjuna of the knowledge of yoga whereby one can work without fruitive results: "O son of Pṛthā, when you act in such knowledge you can free yourself from the bondage of works."</p>
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</div>
<div id="TLC1_2" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="7" link="TLC 1" link_text="Teachings of Lord Caitanya, Chapter 1">
<span class="link">[[Vanisource:TLC 1|Teachings of Lord Caitanya, Chapter 1]]: </span><div style="display: inline;" class="text"><p style="display: inline;">For example, when Kṛṣṇa appeared as the son of Vasudeva and Devakī, they prayed to the Lord with awe and veneration because they understood that the Supreme Lord Kṛṣṇa or Viṣṇu had appeared before them as their little child. This is confirmed in Śrīmad-Bhāgavatam (10.44.51): "Devakī and Vasudeva, knowing their son to be the Supreme Personality of Godhead, began to pray to Him although He was present before them as their child." Similarly, when Arjuna saw the universal form of the Lord, he was so afraid that he begged pardon for his dealings with Kṛṣṇa as an intimate friend. As a friend, Arjuna often behaved unceremoniously with the Lord, and upon seeing the awesome universal form, Arjuna said:</p>
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<div id="TLC6_3" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="12" link="TLC 6" link_text="Teachings of Lord Caitanya, Chapter 6">
<span class="link">[[Vanisource:TLC 6|Teachings of Lord Caitanya, Chapter 6]]: </span><div style="display: inline;" class="text"><p style="display: inline;">“The Supreme Lord's many worshipers—the Vaiṣṇavas, or Āryans—are purified by the various processes of worship they perform according to their convictions and spiritual understanding. Each process of worship involves understanding different forms of the Lord, as mentioned in the scriptures, but the ultimate idea is to worship the Supreme Lord Himself.”</p>
<p>In His vaibhava-prakāśa feature, the Lord manifests Himself as Balarāma. The Balarāma feature is as good as Kṛṣṇa Himself, the only difference being that Kṛṣṇa's bodily hue is blackish and Balarāma's is whitish. The vaibhava-prakāśa form was also displayed when Kṛṣṇa appeared before His mother Devakī in the four-handed form of Nārāyaṇa, just when He entered the world.</p>
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<div id="TLC7_4" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="13" link="TLC 7" link_text="Teachings of Lord Caitanya, Chapter 7">
<span class="link">[[Vanisource:TLC 7|Teachings of Lord Caitanya, Chapter 7]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Rather, it is caused by the Supreme Lord, who uses His different expansions to act through material nature. In other words, there is no possibility of any creation without the superintendence of the Supreme Lord. The form of the Lord who causes the energy of material nature to bring about creation is Saṅkarṣaṇa, and it is understood that this cosmic manifestation is created when the material nature comes in contact with the superintendent energy of the Supreme Lord, Saṅkarṣaṇa. The example is given of iron becoming hot in contact with fire and, when red hot, acting just like fire.</p>
<p>In Śrīmad-Bhāgavatam (10.46.31) it is said that Balarāma and Kṛṣṇa are the origin of all living entities and that these two personalities enter into everything.</p>
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<div id="TLC11_5" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="17" link="TLC 11" link_text="Teachings of Lord Caitanya, Chapter 11">
<span class="link">[[Vanisource:TLC 11|Teachings of Lord Caitanya, Chapter 11]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In this regard, Lord Caitanya recited two verses from Śrīmad-Bhāgavatam (11.5.2–3) that were spoken by Nārada Muni to indicate the path of bhāgavata cultivation. Nārada pointed out that the four social divisions of human society, as well as the four orders of life, are born from the gigantic universal form of the Lord, the virāṭ-puruṣa. The brāhmaṇas are born from the mouth of the universal form, the kṣatriyas are born from the arms, the vaiśyas from the waist, and the śūdras from the legs. As such, the members of all these social orders are qualified in the different modes of material nature within the form of the virāṭ-puruṣa. But if a person is not engaged in the devotional service of the Lord, he falls from his position, regardless of whether he executes his prescribed occupational duty or not.</p>
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</div>
<div id="TLC16_6" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="22" link="TLC 16" link_text="Teachings of Lord Caitanya, Chapter 16">
<span class="link">[[Vanisource:TLC 16|Teachings of Lord Caitanya, Chapter 16]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Then Lord Caitanya instructed Sanātana to describe different methods for worshiping the Lord, with fivefold, sixteenfold or fiftyfold paraphernalia, how to worship the Lord by offering Him ārati five times a day, and how to offer food to Kṛṣṇa and lay Him down on His bed. Next Lord Caitanya instructed Sanātana to write about the characteristics of both the form of the Lord in the temple and the śālagrāma-śilā, and also to write about the effect of going to holy places where there are different temples of the Lord and seeing the form of God in the temple. Sanātana was also instructed to glorify the transcendental name of the Lord and to describe the different offenses one can commit while chanting the Lord's name or worshiping the Deity.</p>
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<div id="TLC23_7" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="29" link="TLC 23" link_text="Teachings of Lord Caitanya, Chapter 23">
<span class="link">[[Vanisource:TLC 23|Teachings of Lord Caitanya, Chapter 23]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Also, in the Padma Purāṇa it is stated that of the innumerable names of the Lord, the name Kṛṣṇa is the principal one. Therefore, although the name Vāsudeva indicates the plenary portion of the Personality of Godhead, and although all the different forms of the Lord are identical with Vāsudeva, in this text Vāsudeva principally indicates the divine son of Vasudeva and Devakī. Śrī Kṛṣṇa is always meditated upon by the paramahaṁsas, those who are most perfect in the renounced order of life. Vāsudeva, or Lord Śrī Kṛṣṇa, is the cause of all causes, and everything that exists is an emanation from Him. How this is so is explained in later chapters of Śrīmad-Bhāgavatam.</p>
</div>
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<div id="TLC23_8" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="29" link="TLC 23" link_text="Teachings of Lord Caitanya, Chapter 23">
<span class="link">[[Vanisource:TLC 23|Teachings of Lord Caitanya, Chapter 23]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Śrīmad-Bhāgavatam is a narration dealing with the svarūpa (form) of the Lord, which is manifested by His internal potency. This potency is distinguished from the external potency, which has manifested the cosmic world within our experience. Śrīla Vyāsadeva makes a clear distinction between the internal and external potencies in the very first verse of the First Chapter of Śrīmad-Bhāgavatam. In that verse he says that the internal potency is factual reality whereas the external manifested energy in the form of material existence is temporary and illusory, no more real than a mirage in the desert.</p>
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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>
</div>
<div id="NOD4_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="13" link="NOD 4" link_text="Nectar of Devotion 4">
<span class="link">[[Vanisource:NOD 4|Nectar of Devotion 4]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The impersonalists desire to merge into the existence of the Supreme, but without keeping their individuality they have no chance of hearing and chanting the glories of the Supreme Lord. Because they have no idea of the transcendental form of the Supreme Lord, there is no chance of their chanting and hearing of His transcendental activities. In other words, unless one is already beyond liberation, one cannot relish the transcendental glories of the Lord, nor can one understand the transcendental form of the Lord.</p>
</div>
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<div id="NOD4_1" class="quote" parent="Nectar_of_Devotion" book="OB" index="13" link="NOD 4" link_text="Nectar of Devotion 4">
<span class="link">[[Vanisource:NOD 4|Nectar of Devotion 4]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Out of many kinds of devotees of the Supreme Personality of Godhead, the one who is attracted to the original form of the Lord, Kṛṣṇa in Vṛndāvana, is considered to be the foremost, first-class devotee. Such a devotee is never attracted by the opulences of Vaikuṇṭha, or even of Dvārakā, the royal city where Kṛṣṇa ruled. The conclusion of Śrī Rūpa Gosvāmī is that the devotees who are attracted by the pastimes of the Lord in Gokula, or Vṛndāvana, are the topmost devotees.</p>
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<div id="NOD4_2" class="quote" parent="Nectar_of_Devotion" book="OB" index="13" link="NOD 4" link_text="Nectar of Devotion 4">
<span class="link">[[Vanisource:NOD 4|Nectar of Devotion 4]]: </span><div style="display: inline;" class="text"><p style="display: inline;">A devotee who is attached to a particular form of the Lord does not wish to redirect his devotion to other forms. For example, Hanumān, the devotee of Lord Rāmacandra, knew that there is no difference between Lord Rāmacandra and Lord Nārāyaṇa, and yet he still wanted to render service only unto Lord Rāmacandra. That is due to the specific attraction of a particular devotee. There are many, many forms of the Lord, but Kṛṣṇa is still the original form. Though all of the devotees of the different forms of the Lord are in the same category, still it is said that those who are devotees of Lord Kṛṣṇa are the topmost in the list of all devotees.</p>
</div>
</div>
<div id="NOD7_3" class="quote" parent="Nectar_of_Devotion" book="OB" index="27" link="NOD 7" link_text="Nectar of Devotion 7">
<span class="link">[[Vanisource:NOD 7|Nectar of Devotion 7]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Māyāvādīs (impersonalists) say that one may worship any form of the Lord and that it doesn't matter, because one reaches the same destination anyway. But it is clearly stated in the Bhagavad-gītā that those who are worshipers of the demigods will ultimately reach only the planets of those demigods, while those who are devotees of the Lord Himself will be promoted to the Lord's abode, the kingdom of God. So actually these persons who are worshipers of demigods have been condemned in the Gītā. It is described that due to their lusty desires they have lost their intelligence and have therefore taken to worshiping the different demigods.</p>
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<div id="NOD9_4" class="quote" parent="Nectar_of_Devotion" book="OB" index="49" link="NOD 9" link_text="Nectar of Devotion 9">
<span class="link">[[Vanisource:NOD 9|Nectar of Devotion 9]]: </span><div style="display: inline;" class="text"><p style="display: inline;">According to great learned scholars, the whole Bhagavad-gītā contains many authorized prayers, especially in the Eleventh Chapter, where Arjuna prays to the universal form of the Lord. Similarly, in the Gautamīya-tantra all the verses are called prayers. Again, in Śrīmad-Bhāgavatam there are hundreds of prayers to the Lord. So a devotee should select some of these prayers for his recitation. In Skanda Purāṇa the glories of these prayers are stated as follows: "Devotees whose tongues are decorated always with prayers to Lord Kṛṣṇa are always given respect even by the great saintly persons and sages, and such devotees are actually worshipable by the demigods."</p>
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<div id="NOD10_5" class="quote" parent="Nectar_of_Devotion" book="OB" index="60" link="NOD 10" link_text="Nectar of Devotion 10">
<span class="link">[[Vanisource:NOD 10|Nectar of Devotion 10]]: </span><div style="display: inline;" class="text"><p style="display: inline;">To meditate means to engage the mind in thinking of the form of the Lord, the qualities of the Lord, the activities of the Lord and the service of the Lord. Meditation does not mean anything impersonal or void. According to Vedic literature, meditation is always on the form of Viṣṇu.</p>
<p>In the Nṛsiṁha Purāṇa there is a statement about meditation on the form of the Lord. It is said there, "Meditation focusing on the lotus feet of the Supreme Personality of Godhead has been accepted as transcendental and beyond the experience of material pain and pleasure.</p>
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<div id="NOD10_6" class="quote" parent="Nectar_of_Devotion" book="OB" index="60" link="NOD 10" link_text="Nectar of Devotion 10">
<span class="link">[[Vanisource:NOD 10|Nectar of Devotion 10]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In other words, no one can enter into the kingdom of God without being freed from all sinful reactions. One can avoid sinful reactions simply by remembering the Lord's form, qualities, pastimes, etc.</p>
<p>In the Padma Purāṇa there is a statement about remembering the activities of the Lord: "A person who is always engaged in meditation on the sweet pastimes and wonderful activities of the Lord surely becomes freed from all material contamination."</p>
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<div id="NOD10_7" class="quote" parent="Nectar_of_Devotion" book="OB" index="60" link="NOD 10" link_text="Nectar of Devotion 10">
<span class="link">[[Vanisource:NOD 10|Nectar of Devotion 10]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That is the result of the breathing exercises and also of the different sitting postures of yoga. Formerly, even quite ordinary persons used to know how to fix the mind upon the remembrance of the Lord, and so the brāhmaṇa was doing this. When he had fixed the form of the Lord in his mind, he began to imagine in his meditations that he was dressing the Lord very nicely in costly clothing, with ornaments, helmets and other paraphernalia. Then he offered his respectful obeisances by bowing down before the Lord. After finishing the dressing, he began to imagine that he was cleaning the temple very nicely. After cleansing the temple, he imagined that he had many water jugs made of gold and silver, and he took all those jugs to the river and filled them with the holy water.</p>
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<div id="NOD13_8" class="quote" parent="Nectar_of_Devotion" book="OB" index="81" link="NOD 13" link_text="Nectar of Devotion 13">
<span class="link">[[Vanisource:NOD 13|Nectar of Devotion 13]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Regarding worship of the form of the Lord, or Deity, Rūpa Gosvāmī has written the following verse: "My dear friend, if you still have any desire to enjoy the company of your friends within this material world, then don't look upon the form of Kṛṣṇa, who is standing on the bank of Keśī-ghāṭa (a bathing place in Vṛndāvana). He is known as Govinda, and His eyes are very enchanting. He is playing upon His flute, and on His head there is a peacock feather. And His whole body is illuminated by the moonlight in the sky."</p>
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<div id="NOD19_9" class="quote" parent="Nectar_of_Devotion" book="OB" index="102" link="NOD 19" link_text="Nectar of Devotion 19">
<span class="link">[[Vanisource:NOD 19|Nectar of Devotion 19]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In the Padma Purāṇa there is a statement about ecstatic love born of spontaneous affection. Candrakānti, a celebrated fair-faced girl, rigidly observed celibacy in order to obtain Kṛṣṇa as her husband. She always engaged herself in meditating on the transcendental form of the Lord and always chanted the glories of the Lord. She did not desire to accept anyone else as her husband. She had firmly decided that only Lord Kṛṣṇa would be her husband.</p>
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<div id="NOD35_10" class="quote" parent="Nectar_of_Devotion" book="OB" index="276" link="NOD 35" link_text="Nectar of Devotion 35">
<span class="link">[[Vanisource:NOD 35|Nectar of Devotion 35]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Actually the transcendental pleasure derived in association with the Supreme Person is far greater than the pleasure derived from impersonal Brahman realization, because of the direct meeting with the eternal form of the Lord. Impersonalists do not directly derive the transcendental pleasure of association with the Lord by hearing of His pastimes. As such, the impersonalists cannot derive any relishable transcendental pleasure from the topics of Bhagavad-gītā, in which the Lord is personally talking with Arjuna. The basic principle of their impersonal attitude does not allow them the transcendental pleasure which is relished by a devotee whose basic principle of understanding is the Supreme Person.</p>
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<div id="NOD35_11" class="quote" parent="Nectar_of_Devotion" book="OB" index="276" link="NOD 35" link_text="Nectar of Devotion 35">
<span class="link">[[Vanisource:NOD 35|Nectar of Devotion 35]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If an impersonalist can, however, come in contact with a pure devotee, his transcendental position can be changed for greater elevation. Great sages are therefore recommended to worship the form of the Lord in order to achieve that highest transcendental pleasure.</p>
<p>Without worshiping the arcā-vigraha, the form or Deity of the Lord, one cannot understand such literature as Bhagavad-gītā and Śrīmad-Bhāgavatam. For those great sages situated in the position of transcendental neutrality, the beginning should be to take shelter of Lord Viṣṇu, the four-handed eternal form of the Supreme Personality of Godhead.</p>
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<div id="NOD35_12" class="quote" parent="Nectar_of_Devotion" book="OB" index="276" link="NOD 35" link_text="Nectar of Devotion 35">
<span class="link">[[Vanisource:NOD 35|Nectar of Devotion 35]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When some great saintly persons who had undergone penances and austerities saw the four-handed transcendental form of Viṣṇu, they remarked, "This four-handed form of the Lord, manifested in a bluish color, is the reservoir of all pleasure and the center of our living force. Actually, when we see this eternal form of Viṣṇu, we, along with many other paramahaṁsas, become immediately captivated by the beauty of the Lord." This appreciation of Lord Viṣṇu by saintly persons is an instance of situation in śānta-rasa, or the neutral stage of devotional service. In the beginning, those who are aspiring for salvation try to get out of the material entanglement by performing painful austerities and penances, and ultimately they come to the impersonal status of spiritual realization.</p>
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<div id="NOD35_13" class="quote" parent="Nectar_of_Devotion" book="OB" index="276" link="NOD 35" link_text="Nectar of Devotion 35">
<span class="link">[[Vanisource:NOD 35|Nectar of Devotion 35]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When the devotee is situated in the śānta-rasa, or neutral stage of devotional service, he appreciates the Viṣṇu form of the Lord.</p>
<p>Actually, all Vedic culture is aiming at understanding Lord Viṣṇu. In the Ṛg Veda one mantra says that any advanced saintly person is always aspiring to be fixed in meditation upon the lotus feet of Viṣṇu.</p>
<p>In Śrīmad-Bhāgavatam it is said that the foolish do not know that Viṣṇu is the ultimate goal of life. According to the conclusion of all authoritative Vedic scriptures, when a person comes to the stage of appreciating Viṣṇu, he is at the beginning of devotional service.</p>
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<div id="NOD35_14" class="quote" parent="Nectar_of_Devotion" book="OB" index="276" link="NOD 35" link_text="Nectar of Devotion 35">
<span class="link">[[Vanisource:NOD 35|Nectar of Devotion 35]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Regarding concentration of the eyesight on the tip of the nose, there is a statement in the Bhakti-rasāmṛta-sindhu by a devotee who observed this being performed by a yogī. He remarked, "This great sage is concentrating his eyesight on the tip of his nose, and from this it appears that he has already realized the eternal form of the Lord within himself."</p>
<p>Sometimes a devotee in śānta-rasa yawns, stretches his limbs, instructs on devotional service, offers respectful obeisances unto the form of the Lord, offers nice prayers to the Lord and has a desire to give direct service with his body. These are some of the common symptoms of the devotee who is situated in neutrality. One devotee, after observing the yawning of another devotee, addressed him thus: "My dear mystic, I think that within your heart there is some ecstatic devotional love which is causing you to yawn."</p>
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<div id="NOD44_15" class="quote" parent="Nectar_of_Devotion" book="OB" index="289" link="NOD 44" link_text="Nectar of Devotion 44">
<span class="link">[[Vanisource:NOD 44|Nectar of Devotion 44]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When the lover and beloved come together and enjoy one another by direct contact, this stage is called sambhoga. There is a statement in Padyāvalī as follows: "Kṛṣṇa embraced Śrīmatī Rādhārāṇī in such an expert manner that He appeared to be celebrating the dancing ceremony of the peacocks."</p>
<p>Śrī Rūpa Gosvāmī thus ends the fifth wave of his Ocean of the Nectar of Devotion. He offers his respectful obeisances to the Supreme Personality of Godhead, who appeared as Gopāla, the eternal form of the Lord.</p>
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</div>
<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div id="KB2_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="6" link="KB 2" link_text="Krsna Book 2">
<span class="link">[[Vanisource:KB 2|Krsna Book 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When Vasudeva was sustaining the form of the Supreme Personality of Godhead within his heart, he appeared just like the glowing sun, whose shining rays are always unbearable and scorching to the common man. The form of the Lord situated in the pure unalloyed heart of Vasudeva is not different from the original form of Kṛṣṇa. The appearance of the form of Kṛṣṇa anywhere, and specifically within the heart, is called dhāma. Dhāma refers not only to Kṛṣṇa's form but also to His name, His qualities and His paraphernalia. Everything becomes manifest simultaneously.</p>
</div>
</div>
<div id="KB2_1" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="6" link="KB 2" link_text="Krsna Book 2">
<span class="link">[[Vanisource:KB 2|Krsna Book 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Everyone imagines the form of the Supreme Personality of Godhead according to his mode of material nature. In the Brahma-saṁhitā it is said that the Lord is the oldest person. Therefore a section of religionists imagine that God must be very old, and therefore they depict a form of the Lord like a very old man. But in the same Brahma-saṁhitā, that is contradicted: although He is the oldest of all living entities, He has His eternal form as a fresh youth. The exact words used in this connection in Śrīmad-Bhāgavatam are vijñānam ajñāna-bhidāpamārjanam. Vijñānam means transcendental knowledge of the Supreme Personality of Godhead. Vijñānam is also experienced knowledge.</p>
</div>
</div>
<div id="KB2_2" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="6" link="KB 2" link_text="Krsna Book 2">
<span class="link">[[Vanisource:KB 2|Krsna Book 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Brahma-saṁhitā is vijñānam as realized by Brahmā’s transcendental experience, and in that way he presented the form and the pastimes of Kṛṣṇa in the transcendental abode. This knowledge is ajñāna-bhidāpamārjanam, that which can smash all kinds of speculation in ignorance. People are imagining the form of the Lord: sometimes He has no form and sometimes He has form, according to their different imaginations. But the presentation of Kṛṣṇa in the Brahma-saṁhitā is vijñānam—scientific, experienced knowledge given by Lord Brahmā and accepted by Lord Caitanya. There is no doubt about it. Kṛṣṇa's form, Kṛṣṇa's flute, Kṛṣṇa's color—everything is reality. Here it is said that this vijñānam is always defeating all kinds of speculative knowledge. “Therefore, without Your appearing as Kṛṣṇa, as You are, neither ajñāna-bhidāpamārjanam (destruction of the nescience of speculative knowledge) nor vijñānam would be realized.</p>
</div>
</div>
<div id="KB2_3" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="6" link="KB 2" link_text="Krsna Book 2">
<span class="link">[[Vanisource:KB 2|Krsna Book 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Since the Lord is absolute, there is no difference between His name and His actual form. In the material world there is a difference between form and name. The mango fruit is different from the name of the mango. One cannot taste the mango fruit simply by chanting "mango, mango, mango." But the devotee who knows that there is no difference between the name and the form of the Lord chants Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare and realizes that he is always in Kṛṣṇa's company.</p>
</div>
</div>
<div id="KB2_4" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="6" link="KB 2" link_text="Krsna Book 2">
<span class="link">[[Vanisource:KB 2|Krsna Book 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">For persons who are not very advanced in absolute knowledge of the Supreme, Lord Kṛṣṇa exhibits His transcendental pastimes. Such persons can simply think of the pastimes of the Lord and get full benefit. Since there is no difference between the transcendental name and form of the Lord, there is no difference between the transcendental pastimes and the form of the Lord. For those who are less intelligent (like women, laborers or the mercantile class), the great sage Vyāsadeva wrote the Mahābhārata. In the Mahābhārata Kṛṣṇa is present in His different activities. The Mahābhārata is history, and simply by studying, hearing and memorizing the transcendental activities of Kṛṣṇa, the less intelligent can also gradually rise to the standard of pure devotees.</p>
</div>
</div>
<div id="KB2_5" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="6" link="KB 2" link_text="Krsna Book 2">
<span class="link">[[Vanisource:KB 2|Krsna Book 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Devakī was very much afraid of her brother Kaṁsa because he had already killed so many of her children. So she was very anxious about Kṛṣṇa. In the Viṣṇu Purāṇa it is stated that in order to pacify Devakī, all the demigods, along with their wives, used to visit her to encourage her not to be afraid that her son would be killed by Kaṁsa. Kṛṣṇa, who was within her womb, was to appear not only to diminish the burden of the world but specifically to protect the interests of the Yadu dynasty, and certainly to protect Devakī and Vasudeva. It is understood that Kṛṣṇa had been transferred from the mind of Vasudeva to the mind of Devakī, and from there to her womb. Thus all the demigods worshiped Devakī, the mother of Kṛṣṇa.</p>
<p>After thus worshiping the transcendental form of the Lord, all the demigods, with Lord Brahmā and Lord Śiva placed in front, departed for their heavenly abodes.</p>
</div>
</div>
<div id="KB12_6" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="16" link="KB 12" link_text="Krsna Book 12">
<span class="link">[[Vanisource:KB 12|Krsna Book 12]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This He awarded to Aghāsura. Aghāsura was certainly the most sinful living entity, and it is not possible for the sinful to merge into the existence of the Absolute Truth. But in this particular case, because Kṛṣṇa entered into Aghāsura's body, the demon became fully cleansed of all sinful reactions. Persons constantly thinking of the eternal form of the Lord in the shape of the Deity or in the shape of a mental form are awarded the transcendental benediction of entering into the kingdom of God and associating with the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="KB12_7" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="16" link="KB 12" link_text="Krsna Book 12">
<span class="link">[[Vanisource:KB 12|Krsna Book 12]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So we can just imagine the elevated position of someone like Aghāsura, into whose body the Supreme Personality of Godhead, Kṛṣṇa, personally entered. Great sages, meditators and devotees constantly keep the form of the Lord within their hearts, or they see the Deity form of the Lord in the temples; in that way they become liberated from all material contamination and at the end of the body enter into the kingdom of God. This perfection is possible simply by keeping the form of the Lord within the mind. But in the case of Aghāsura, the Supreme Personality of Godhead personally entered. Aghāsura's position was therefore greater than the ordinary devotee's or the greatest yogī’s.</p>
</div>
</div>
<div id="KB13_8" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="17" link="KB 13" link_text="Krsna Book 13">
<span class="link">[[Vanisource:KB 13|Krsna Book 13]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The glories of the Supreme Personality of Godhead are so great that the impersonalistic followers of the Upaniṣads cannot reach the platform of knowledge to understand them. Especially the transcendental forms of the Lord are beyond the reach of the impersonalists, who can only understand, through studying the Upaniṣads, that the Absolute Truth is not matter, or is not materially restricted. From Kṛṣṇa's expansion into Viṣṇu forms, Lord Brahmā could understand by his limited potency that everything movable and immovable within the cosmic manifestation is existing due to the expansion of the energy of the Supreme Lord.</p>
</div>
</div>
<div id="KB71_9" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="75" link="KB 71" link_text="Krsna Book 71">
<span class="link">[[Vanisource:KB 71|Krsna Book 71]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Before starting the procession, Lord Kṛṣṇa satisfied the great sage Nārada by offering him different kinds of articles of worship. Nāradajī wanted to fall at the lotus feet of Kṛṣṇa, but because the Lord was playing the part of a human being, he simply offered his respects within his mind, and, fixing the transcendental form of the Lord within his heart, he left the assembly house by the airways. Usually the sage Nārada does not walk on the surface of the globe but travels in outer space. After the departure of Nārada, Lord Kṛṣṇa addressed the messenger who had come from the imprisoned kings and told him that they should not be worried, for He would very soon arrange to kill the King of Magadha, Jarāsandha. Thus He wished good fortune to all the imprisoned kings and the messenger.</p>
</div>
</div>
<div id="KB87_10" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="91" link="KB 87" link_text="Krsna Book 87">
<span class="link">[[Vanisource:KB 87|Krsna Book 87]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In this regard, Śukadeva Gosvāmī has recommended that the beginners worship the virāṭ-puruṣa, the gigantic universal form of the Lord. One who cannot believe that the Lord can be worshiped with equal success in the Deity, or arcā form, or who cannot concentrate on this form is advised to worship the universal form of the Lord. The lower part of the universe is considered the feet and legs of the Lord's universal form, the middle part of the universe is considered the navel or abdomen of the Lord, the upper planetary systems such as Janaloka and Maharloka are the heart of the Lord, and the topmost planetary system, Brahmaloka, is considered the top of the Lord's head.</p>
</div>
</div>
<div id="KB89_11" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="93" link="KB 89" link_text="Krsna Book 89">
<span class="link">[[Vanisource:KB 89|Krsna Book 89]]: </span><div style="display: inline;" class="text"><p style="display: inline;">He is known as Puruṣottama, the supreme or best Personality of Godhead, because from this form emanates within the material world another form of Viṣṇu, known as Garbhodakaśāyī Viṣṇu. The Mahā-Viṣṇu form of the Lord is also called Puruṣottama (Puruṣa-uttama) because He is beyond the material world. Tama means "darkness," and ut means "above, transcendental"; therefore, uttama means "above the darkest region of the material world." Arjuna saw that the bodily color of Puruṣottama, Mahā-Viṣṇu, was as dark as a new cloud in the rainy season. He was dressed in very nice yellow clothing, His face was beautifully smiling, and His eyes, which were like lotus petals, were very attractive. Lord Mahā-Viṣṇu's helmet was bedecked with valuable jewels, and His beautiful earrings enhanced the beauty of the curling hair on His head. Lord Mahā-Viṣṇu had eight arms, all very long,</p>
</div>
</div>
<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>
</div>
<div id="RTW31_0" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="27" link="RTW 3.1" link_text="Renunciation Through Wisdom 3.1">
<span class="link">[[Vanisource:RTW 3.1|Renunciation Through Wisdom 3.1]]: </span><div style="display: inline;" class="text"><p style="display: inline;">By practicing genuine jñāna-yoga, even an empirical philosopher will develop a taste for hearing purely spiritual topics from the scriptures. Eventually he will come to understand the Supreme Lord's transcendental position and potency, and ultimately he will relish the Lord's form, which is eternal and full of knowledge and bliss. He will perceive the Lord as the embodiment of all transcendental mellows. And if the pretentious nondevotee sentimentalists, who like to imitate the empiricists, practice genuine jñāna-yoga, then they too will gain an accurate perspective on the Absolute Truth. They will become firmly established in the understanding that the Supreme Lord's form is spiritual and transcendental, and then they will begin to render unflinching devotional service.</p>
</div>
</div>
<div id="Sri_Isopanisad" class="sub_section" sec_index="8" parent="Other_Books_by_Srila_Prabhupada" text="Sri Isopanisad"><h3>Sri Isopanisad</h3>
</div>
<div id="ISO8_0" class="quote" parent="Sri_Isopanisad" book="OB" index="10" link="ISO 8" link_text="Sri Isopanisad 8">
<span class="link">[[Vanisource:ISO 8|Sri Isopanisad 8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord's worshipable form (arcā-vigraha), which is installed in temples by authorized ācāryas who have realized the Lord in terms of Mantra Seven, is nondifferent from the original form of the Lord. The Lord's original form is that of Śrī Kṛṣṇa, and Śrī Kṛṣṇa expands Himself into an unlimited number of forms, such as Baladeva, Rāma, Nṛsiṁha and Varāha. All of these forms are one and the same Personality of Godhead. Similarly, the arcā-vigraha worshiped in temples is also an expanded form of the Lord. By worshiping the arcā-vigraha, one can at once approach the Lord, who accepts the service of a devotee by His omnipotent energy.</p>
</div>
</div>
<div id="Mukunda-mala-stotra_mantras_1_to_6_only" class="sub_section" sec_index="9" parent="Other_Books_by_Srila_Prabhupada" text="Mukunda-mala-stotra (mantras 1 to 6 only)"><h3>Mukunda-mala-stotra (mantras 1 to 6 only)</h3>
</div>
<div id="MM6_0" class="quote" parent="Mukunda-mala-stotra_(mantras_1_to_6_only)" book="OB" index="7" link="MM 6" link_text="Mukunda-mala-stotra mantra 6">
<span class="link">[[Vanisource:MM 6|Mukunda-mala-stotra mantra 6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The defiance is due to the transcendental position of the Lord's form, name, qualities, pastimes, and so on. The śruti mantras declare that although the Lord has no hands He can accept anything we offer Him with devotion, although He has no feet He can travel anywhere, and although He has no mundane eyes He can see anywhere and</p>
<p>everywhere without hindrance. The Brahma-saṁhitā describes each of His senses as omnipotent. The mundane eye can see but not hear, but His eyes can see, hear, eat, generate offspring, and so on.</p>
</div>
</div>
</div>

Form of the Lord (Letters)

2018-07-04T13:16:12Z

LeoRP:

Form of the Lord (Lectures)

2018-07-04T13:15:54Z

LeoRP:

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{{terms|"form of god"|"form of the lord"|"forms of god"|"forms of the lord"|"god's form"|"lord's form"}}
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[[Category:God's Form|1]]
[[Category:Compilations from Lectures]]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG12122LondonJuly181973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="14" link="Lecture on BG 1.21-22 -- London, July 18, 1973" link_text="Lecture on BG 1.21-22 -- London, July 18, 1973">
<span class="link">[[Vanisource:Lecture on BG 1.21-22 -- London, July 18, 1973|Lecture on BG 1.21-22 -- London, July 18, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Clear conception. The śāstra, Brahma-saṁhitā, clear description of God, veṇuṁ kvaṇantam. He is playing on flute. It is not that the Muralīdhara, Śyāmasundara, Kṛṣṇa, has been imagined by some poet. No, it is described in the śāstra, the form of the Lord. He is busy in playing flute, veṇuṁ kvaṇantam. Aravinda dalāyatākṣaṁ (Bs. 5.30), His eyes are just like petals of the lotus flower. Veṇuṁ kvaṇantam aravinda, barhāvataṁsa, there is a peacock feather on His head. Kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ, and He is so beautiful that His beauty can cut down thousands of Cupids. Cupid is supposed to be the most beautiful in this material world. Kandarpa-koti-kamanīya-viśeṣa-śobhaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi (Bs. 5.30). Clear conception.</p>
<p>This is the description of God in the śāstra. And when God came, Kṛṣṇa came on this planet, the same description. He is playing on flute, He has got the feather, peacock feather. So this painting of Kṛṣṇa is not an artist's imagination. It is exactly the form. So here is the form of the Lord. Here is the name of the Lord. Here is the activities of the Lord. This is clear conception. A sādhu knows what is God. Or sādhu cannot know. They are thinking, "God must be like this, God may be like this, He must be a very old man," because adi-puruṣa. He is the first living... In this way... So you cannot create God by imagination. That is not possible. God is God, always. You have to know simply what is God. He is never cyuta.</p>
</div>
</div>
<div id="LectureonBG212NewYorkMarch71966_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="52" link="Lecture on BG 2.12 -- New York, March 7, 1966" link_text="Lecture on BG 2.12 -- New York, March 7, 1966">
<span class="link">[[Vanisource:Lecture on BG 2.12 -- New York, March 7, 1966|Lecture on BG 2.12 -- New York, March 7, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">His authority, authorityship, is accepted by all over the world. In, in our India there are five different disciplic succession of authorities, just like the Śaṅkarites, followers of Śaṅkarācārya, and Vaiṣṇavites. Generally, they are two: Māyāvādī, impersonalists; and personalists. The personalist school, philosophers, they are divided into four: Rāmānuja-sampradāya—that means followers of Ācārya Rāmānuja; Madhvācārya-sampradāya, or the followers of Madhvācārya; Nimbārka-sampradāya, followers of Nimbārka Ācārya; and Viṣṇu Svāmī-sampradāya. They, their conclusion is the same. Although they are four in number, their conclusion is the same. And another sect is Śaṅkarite sampradāya. So all these four, I mean, five different section of the Hindus, they accept Śrī Kṛṣṇa as the Supreme Personality of Godhead. All of them. There is no denial. Although they are five, they have got different theses and philosophies, little, little difference, not, I mean, conclusion, but still... Now, Śrīpāda Śaṅkarācārya, he, he is supposed, he is considered to be impersonalist. Impersonalist means he does not believe in the personal form of God. But still, he has commented in this, of this Bhagavad-gītā, Śaṅkara-bhāṣya. He has admitted there that "Śrī Kṛṣṇa is the Personality of Godhead." He has also admitted. Others, they are Vaiṣṇavites, other ācāryas, other authorities, they are Vaiṣṇavites. They have naturally admitted because they believe from the beginning. But even Śaṅkarācārya, who is impersonalist, he has also clearly written that sa bhagavān svayaṁ kṛṣṇaḥ: "Kṛṣṇa is the Supreme Personality of Godhead." And there are many evidences in many scriptures and Vedic scriptures that Kṛṣṇa is the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="LectureonBG212NewYorkMarch91966_2" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="53" link="Lecture on BG 2.12 -- New York, March 9, 1966" link_text="Lecture on BG 2.12 -- New York, March 9, 1966">
<span class="link">[[Vanisource:Lecture on BG 2.12 -- New York, March 9, 1966|Lecture on BG 2.12 -- New York, March 9, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Pleasure is enjoyed with many. Now God is by nature... He's ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). He's always full of pleasure, full of blissfulness. Now, if He wants to become many, it is... He's omnipotent. He can become many. Where is the objection there? He can... He can manifest Himself in various... Just now we have quoted a verse from Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Ananta-rūpam means unlimited forms. Unlimited forms. Ad... Still, they are one. In spite of becoming unlimited, they're one. Just like the sun. If you put here millions of pots, waterpots, in every pot you'll find the sun's reflection. But that millions of reflections, sun, does not mean that sun has lost his oneness. Sun is one. That is also a Vedic system, that we are all reflection like that. So anyway, these many, many forms of God, is from the desire of God. Now, out of these... Because God has got some desire, transcendental desire, to enjoy with many. He enjoys with His own energy because He is all-perfect. Just like if I want to enjoy life, I want family, I want a wife, I want children, I want friends, I want servants. So I have to think before having a wife. You see? Because I am limited, so I think twice, whether I am able to keep a wife, then whether I am able to maintain my children. These things are consideration. And actually, in the present society every young man is thinking like that. You see? Whenever the question of marrying is there, they think like that. But that thinking is due to our imperfectness. Because we are not all-powerful, therefore we think like that. But when we give the qualification to God that He is all-powerful, omnipotent, so He can maintain any number of children or any number of wives. Otherwise, there is no meaning of omnipotent. So similarly, God has become many, and He has got a plan behind this thinking of many. Now, out of these manies, if one wants to merge again into the existence of God, so God has no objection.</p>
</div>
</div>
<div id="LectureonBG213HyderabadNovember181972_3" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="62" link="Lecture on BG 2.13 -- Hyderabad, November 18, 1972" link_text="Lecture on BG 2.13 -- Hyderabad, November 18, 1972">
<span class="link">[[Vanisource:Lecture on BG 2.13 -- Hyderabad, November 18, 1972|Lecture on BG 2.13 -- Hyderabad, November 18, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That is scientific understanding. Similarly, we are also a small particle of the Supreme Lord. Mamaivāṁśo jīva-bhūtaḥ ([[Vanisource:BG 15.7 (1972)|BG 15.7]]). We are a small particle. How much small? What is the magnitude? That is also described in the śāstra. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca, jīva-bhāgo sa vijñeyaḥ sa anantyāya kalpate ([[Vanisource:CC Madhya 19.140|CC Madhya 19.140]]). There is dimension of the living entity—one ten-thousandth part of the tip of the hair. So it is very difficult with our, these material eyes. We are very much proud of our eyes. But here is the indication from the śāstra, the length and breadth of the living soul. Now, you find out, with your eyes, your microscope. That is not possible. Because they cannot find out, they say, nirākāra. Nirākāra. In one sense, it can be supported that we cannot ascertain the forms of the soul. And what, how we can ascertain the form of the Lord? Aṇor aṇīyān mahato mahīyān.</p>
<p>So spiritual education means, spiritual enlightenment means, first of all, we must try to understand the jīva. Because jīva is the small particle of the Lord. So that we can understand the quality of the Lord. Just like if you test a small particle of gold, then you can understand the composition of gold. If you test a little drop of water from the ocean, you can analyze the chemical composition of the sea. Similarly, if you can analyze the characteristics of the living entity, then you can at least understand what is God, what is the characteristics of God. Therefore the beginning of spiritual education is to understand one's self, this self-realization. How to realize self? We have to take knowledge from others. Knowledge means..., to acquire knowledge, to learn from the teacher. So here is the supreme teacher, Kṛṣṇa. Kṛṣṇa is accepted as the supreme teacher by everyone, by all the great sages formerly, like Vyāsadeva, Nārada, Devala, Asita.</p>
</div>
</div>
<div id="LectureonBG21317LosAngelesNovember291968_4" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="67" link="Lecture on BG 2.13-17 -- Los Angeles, November 29, 1968" link_text="Lecture on BG 2.13-17 -- Los Angeles, November 29, 1968">
<span class="link">[[Vanisource:Lecture on BG 2.13-17 -- Los Angeles, November 29, 1968|Lecture on BG 2.13-17 -- Los Angeles, November 29, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The individuality is there. Just like you see one airplane is flying in the air, and when it goes too far, it appears that it has disappeared. It seems to us that there is no more that airplane. It has mixed with the sky. But actually it is not. It is still there, individual existence. It is my ignorance that I see that it is no more separate, it has mixed with the sky. Just like in the daytime we don't find any star in the sky. Due to the dazzling sunshine, we cannot see any stars. At night, we can see millions of stars, there are. Similarly, that is the impersonalism and personalism. One whose knowledge is not perfect, they think imperson, everything homogeneous. And one whose knowledge is perfect... Vedas also confirm it... Just like in the Īśopaniṣad, there is a verse in which it is stated that "Please withdraw Your effulgence so that I can see Your real face." Just like the sun globe. You cannot see it perfectly due to the dazzling sunshine. But the sun globe is there, and in the glow there are living entities, and there is a principal head man, god. They are not man because their body is made of fire. So similarly, the first, impersonal impression, Brahman, then further advanced, Supersoul, and when further advanced, the Supreme Personality of Godhead, Kṛṣṇa. Brahmeti paramātmeti bhagavān iti śabdyate ([[Vanisource:SB 1.2.11|SB 1.2.11]]). First realization, Brahman, impersonal; the second realization is Paramātmā, Supersoul; and the last realization is the personal form of God, Kṛṣṇa. Go on.</p>
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<div id="LectureonBG218LondonAugust241973_5" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="80" link="Lecture on BG 2.18 -- London, August 24, 1973" link_text="Lecture on BG 2.18 -- London, August 24, 1973">
<span class="link">[[Vanisource:Lecture on BG 2.18 -- London, August 24, 1973|Lecture on BG 2.18 -- London, August 24, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">I cannot say. But our facilities, we can immediately say, there are nine hundred thousand. Although I have never experimented, neither seen personally, but because it is explained in the Vedic literature, I can say you correctly. Therefore in the Vedānta-sūtra it is said that you want to see or perceive directly anything... Just like so many rascals come, they challenge, "Can you show me God?" So... Yes. We can show you God, provided you have got the eyes. God can be seen by different type of eyes. Not these eyes. That is stated in the śāstra. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ ([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]]). Indriya means these senses, these material senses. With these material senses, you cannot experience directly what is the form of the Lord, what is His quality, what does He do. So many things we want to know about the Supreme. But śāstra describes the qualities of the Lord, the form of the Lord, the activities of the Lord. You can learn. Śāstra-yonitvāt. Yoni means source, source. Śāstra-yonitvāt. Śāstra-cakṣus. Your eyes should be the śāstra. Not these blunt eyes. Everything we also experience by śāstra, by book.</p>
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<div id="LectureonBG22122LondonAugust261973_6" 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">
<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;">Similarly, this material body, if it is shirt and coat, then this is cut according to the spiritual body. The spiritual body is not nirākāra, without form. If it is without form, then how the garment, the coat and shirt, has got hands and legs? It is common sense. The coat has got hand or the pant has got legs because the person who is using the coat, he has got hands and legs.</p>
<p>So this proves that the spiritual body is not impersonal. It is not a zero, it is, it has got form. But the form is so minute, aṇor aṇīyān mahato mahīyān: one form is lesser than the atom. Aṇor aṇīyān mahato mahīyān. Two forms are there spiritual. One is the Supreme Lord's form, virāḍ-rūpa, mahato mahīyān, and our form, aṇor aṇīyān, lesser than the atom. That is stated in the Kaṭha Upaniṣad. Aṇor aṇīyān mahato mahīyān ātmāsya jantor nihito guhāyām. Nihito guhāyām, guhāyām means in the heart. Both of them are there. Now find out modern science. Both the soul and the Supersoul, they are situated within the heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). It is not said that "Anywhere in the body it is sitting." No. Hṛd-deśe, in the heart. And actually, by medical science, the heart is the center of all activities of the body, office. And the brain is the manager. The director is there, Kṛṣṇa. He says also in another place, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ. Everything is clear. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ, "I am sitting in everyone's heart." Find out God, find out Kṛṣṇa. In several places, all Vedic literature, guhāyām. Guhāyām means in the heart. Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca ([[Vanisource:BG 15.15 (1972)|BG 15.15]]).</p>
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<div id="LectureonBG3610LosAngelesDecember231968_7" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="116" link="Lecture on BG 3.6-10 -- Los Angeles, December 23, 1968" link_text="Lecture on BG 3.6-10 -- Los Angeles, December 23, 1968">
<span class="link">[[Vanisource:Lecture on BG 3.6-10 -- Los Angeles, December 23, 1968|Lecture on BG 3.6-10 -- Los Angeles, December 23, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Yes. There is a verse, yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ ([[Vanisource:SB 11.5.32|SB 11.5.32]]). Those who are intelligent class of men in this age, they'll worship this form of the Lord. Who? Kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam. The Lord who is chanting always Kṛṣṇa, but His body is not black. Fair-complexion. This is Caitanya Mahāprabhu. Sāṅgopāṅgāstra-pārṣadam. Followed by many devotees. Just like you'll see the Caitanya Mahāprabhu's picture. He is followed always by His associates and devotees. Sāṅgopāṅgāstra-pārṣadam. Yajñaiḥ saṅ... This form of the Lord should be worshiped. Therefore we do not worship Kṛṣṇa directly. Through Lord Caitanya Mahāprabhu, through saṅkīrtana movement. That is the process prescribed in the śāstra.</p>
<p>You cannot worship Kṛṣṇa directly. Then you will misunderstand. Those who are not following the path of Caitanya's saṅkīrtana movement, if they want to understand Kṛṣṇa, they'll simply misrepresent Kṛṣṇa's this rāsa-līlā in this way. That's all. Go on.</p>
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<div id="LectureonBG41DelhiNovember101971_8" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="132" link="Lecture on BG 4.1 -- Delhi, November 10, 1971" link_text="Lecture on BG 4.1 -- Delhi, November 10, 1971">
<span class="link">[[Vanisource:Lecture on BG 4.1 -- Delhi, November 10, 1971|Lecture on BG 4.1 -- Delhi, November 10, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Devotee means servant—not paid servant—but servant by affection. Just like, these boys, European boys, American boys, and some of the Philippines boys, they are trying to serve me, but they are not paid servant. They are servant by affection. Just like father and mother becomes the servant of the sons. The son, the small child, passing stool, and the mother cleansing. That does not mean the mother has become sweeper. The mother is mother, but out of affection she is giving service. Similarly, when we give service to the Lord in affection, in love, then God reveals, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ ([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]]). God's name, God's form, God's quality, God's pastimes, activities, are not understandable by our, these blunt material senses. We cannot see God with these eyes. God is present everywhere. God is present within your heart, God is present within this universe, God is present within the atom. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). Aṇḍa, aṇḍa means this universe. God is within this universe. Just like in your body, you are present, as I was going to explain, dehino 'smin yathā dehe ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). Asmin dehe, within this body, there is the proprietor of the body, the soul. Similarly, this gigantic body of universe, cosmic manifestation, there is the Supersoul, therefore it is working. Just like in your body or in my body, because the soul is there, therefore it is active, it is moving. Similarly, this gigantic universal body, there is God, Supersoul. Two kinds of soul, one Supersoul and one individual soul. We are living entities, we are individuals, and God is Supersoul.</p>
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<div id="LectureonBG416LosAngelesJanuary31969_9" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="135" link="Lecture on BG 4.1-6 -- Los Angeles, January 3, 1969" link_text="Lecture on BG 4.1-6 -- Los Angeles, January 3, 1969">
<span class="link">[[Vanisource:Lecture on BG 4.1-6 -- Los Angeles, January 3, 1969|Lecture on BG 4.1-6 -- Los Angeles, January 3, 1969]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes. The difference is that Arjuna, being constant companion of Kṛṣṇa, he was also present when Kṛṣṇa said to sun-god, but he has forgotten. But Kṛṣṇa, being the Supreme Personality of Godhead, he has not forgotten. Just like a, my child. I say, "My dear child, twenty-five years ago you fell down and you were hurt in this way." Although the child has forgotten, but the incident is fact. The father knows. Similarly, Kṛṣṇa, the supreme father, He knows everything, and Arjuna might have forgotten. Because one has forgotten, one cannot give details. Just like we had many, many births before this form of body, but we have forgotten that. That does not mean that it did not take place. We had to pass through millions and millions of births. The other day I was explaining. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Simply we had to live in the water to pass through 900,000 species of life. Two millions species of life, plant and trees. In this way we have passed through. So we might have forgotten, but that does not mean it did not take place. Go on.</p>
<p>Madhudviṣa: Purport: "In the Brahma-saṁhitā we have information of many, many incarnations of the Lord. It is stated there, 'I worship the Supreme Personality of Godhead, Govinda, Kṛṣṇa, who is the original person, absolute, infallible, without beginning, although expanded into unlimited forms, still the same original, the oldest, and the person always appearing as a fresh youth. Such eternal, blissful, all-knowing forms of the Lord are usually understood by the best Vedic scholars, but they are always manifest to pure, unalloyed devotees.'</p>
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<div id="LectureonBG4710LosAngelesJanuary61969_10" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="147" link="Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969" link_text="Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969">
<span class="link">[[Vanisource:Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969|Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969]]: </span><div class="text"><p style="display: inline;">Tamāla Kṛṣṇa: "The word sṛjāmi, manifest, is significant herein. Sṛjāmi cannot be used in the sense of creation because according to the previous verse, there is no creation of the Lord's form or body, since all of the forms are eternally existent. Therefore sṛjāmi means that the Lord manifests Himself as He is. Although the Lord appears on schedule, namely at the end of the Dvāpara-yuga, or the twenty-eighth millennium of the eighth Manu in one day of Brahmā, still He has no obligation to adhere to such rules and regulations because He is completely free to act in many ways at His will. He therefore appears by His own will whenever there is a predominance of irreligion and a disappearance of true religion. Principles of religion are laid down in the Vedas, and any discrepancy in the matter of properly executing the rules of the Vedas makes one irreligious. In the Bhāgavatam we find that such principles of religion are the laws of the Lord. Only the Lord can manufacture..."</p>
<p>Prabhupāda: Yes. Here is a reference of Bhāgavatam. In the Bhāgavatam it is said, dharmaṁ tu sākṣād bhagavat-praṇītam: ([[Vanisource:SB 6.3.19|SB 6.3.19]]) "The religion is the," I mean to say, "order or regulation given by God." Just like the state gives you some regulation. The same example, that "Keep to the right." This regulation is given by the state. You cannot give such regulation. You cannot say, "No. Why keep to the left? Keep to the right? Let me keep to the left. I give this law." Your law will not be accepted. The state laws will be accepted.</p>
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<div id="LectureonBG4710LosAngelesJanuary61969_11" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="147" link="Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969" link_text="Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969">
<span class="link">[[Vanisource:Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969|Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969]]: </span><div class="text"><p style="display: inline;">Tamāla Kṛṣṇa: "The impersonalists and the yogis attain liberation only after much trouble and many, many births. Even then the liberation they achieve, merging into the impersonal Brahmajyoti effulgence of the Lord, is only partial, and there is a risk of returning again to this material world. But the devotee, simply by understanding the transcendental nature of the body and the activities of the Lord, attains the abode of the Lord after ending this body and does not run the risk of returning again to this material world. In the Brahma-saṁhitā it is stated that the Lord has many, many forms and incarnations. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Although there are many transcendental forms of the Lord, they are still one and the same Supreme Personality of Godhead. One has to understand this fact with conviction although it is incomprehensible to mundane scholars and empiric philosophers. As stated in the Vedas: eko devo nitya-līlānurakto bhakta-vyāpī hṛdy antarātmā: 'The one Supreme Personality of Godhead is eternally engaged in many many transcendental forms in relationships with His unalloyed devotees.' This Vedic version is confirmed in this verse of the Bhagavad-gītā personally by the Lord. Anyone who accepts this truth on the strength of the authority of the Vedas and of the Supreme Personality of Godhead and who does not waste time in philosophical speculation obtains the highest perfectional stage of liberation."</p>
<p>Prabhupāda: Yes. This is very important point. The process of understanding knowledge. The modern tendency is to understand by dint of one's sense perception. That is not possible. There are many things, especially spiritual matters; nobody can understand by simple speculation. So one has to accept the authority. So according to Vedic culture, the Vedas are the authority. If there is some information in the Vedas, you accept it, authority. That is very nice system.</p>
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<div id="LectureonBG4710LosAngelesJanuary61969_12" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="147" link="Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969" link_text="Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969">
<span class="link">[[Vanisource:Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969|Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969]]: </span><div class="text"><p style="display: inline;">Tamāla Kṛṣṇa: "The Vedic version, tat tvam asi, is actually applied in this case. Anyone who understands Lord Kṛṣṇa to be the Supreme or who says unto the Lord, 'You are the same Supreme Brahman, the Personality of Godhead,' is certainly liberated instantly, and consequently his entrance into the transcendental association of the Lord is guaranteed. In other words, such a faithful devotee of the Lord attains perfection, and this is confirmed by the following Vedic assertion: tam eva viditvāti mṛtyum eti nānyaḥ panthā vidyate ayanāya. One can attain the perfect stage of liberation from birth and death simply by knowing the Lord, the Supreme Personality of Godhead. There is no alternative means, because anyone who does not understand Lord Kṛṣṇa as the Supreme Personality of Godhead is surely in the mode of ignorance. Consequently he will not attain salvation simply, so to speak, by licking the outer surface of the bottle of honey or by interpreting the text of the Bhagavad-gītā according to his own mundane scholarship. Such empiric philosophers may assume very important roles in the material world, but they are not necessarily eligible for liberation. Such puffed up mundane scholars have to wait for the causeless mercy of the devotee of the Lord. One should, therefore, accept the principle of Kṛṣṇa consciousness with faith and knowledge, and in this way one can attain the perfection of life."</p>
<p>Ten: "Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified, and thus they all attained transcendental love for Me."</p>
<p>Purport: "As described above, it is very difficult for a person who is too materially affected to understand the personal nature of the Supreme Absolute Truth. Generally, people who are attached to the bodily concept of life are so absorbed in materialism that it is almost impossible for them to understand how the Supreme can be a person. Such materialists cannot even imagine that there is a transcendental body which is nonperishable, full of knowledge, and eternally blissful. In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore people in general keep this same bodily idea in mind when they are informed of the personal form of the Lord."</p>
<p>Prabhupāda: Yes. When we try to impress people about the personal nature or the personal body of God, generally, we think, "God is a person like me." Therefore they cannot imagine how God... Actually God is not a person like me, but He is a person. That is to be understood. Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). He has got body, but He hasn't got body like me.</p>
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<div id="LectureonBG4710LosAngelesJanuary61969_13" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="147" link="Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969" link_text="Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969">
<span class="link">[[Vanisource:Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969|Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Just like in the Vedas it is stated, apāni-pādo javano gṛhītaḥ. In the Upaniṣads it is said that "God has no leg, but He can run faster than any one of us." Now, this is superficially contradiction. If He has no leg, then how He can run faster than me? So the adjustment is that He has got leg because He runs. Just like in another place, "God has no hands, but He can accept whatever we offer." There are many such Vedic version.</p>
<p>Now, we have to understand in this way, that He has got His hands, He has got His leg, but not this limited hand or limited leg. In another place in Bhagavad-gītā you'll find. God says that "Whatever is offered to Me in the group of flowers, fruits, vegetables, I accept for eating." Now, if we think that God is far, far away, how He eats? I offer here. How He eats? That means His eating process is different. He can eat even from millions and millions of miles away. So these things are to be understood, that God has got a form, but that form is not exactly our form. If we try to understand God's form as limited as our form, then we'll misunderstand.</p>
<p>In the Brahma-saṁhitā it is said, sac-cid-ānanda-vigrahaḥ (Bs. 5.1). His form is eternal, full of bliss and knowledge, just exactly opposite to this form which we have got just now. We can also attain that form. That is being explained here. Go on.</p>
<p>Tamāla Kṛṣṇa: "Therefore people in general keep the same bodily idea in mind when they are informed of the personal form of the Lord. For such materialistic men the form of the gigantic material manifestation is Supreme. Therefore they imagine that the Supreme is impersonal. And because they are too materially absorbed, the concept of retaining a personality after liberation from matter frightens them.</p>
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<div id="LectureonBG41112NewYorkJuly281966_14" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="162" link="Lecture on BG 4.11-12 -- New York, July 28, 1966" link_text="Lecture on BG 4.11-12 -- New York, July 28, 1966">
<span class="link">[[Vanisource:Lecture on BG 4.11-12 -- New York, July 28, 1966|Lecture on BG 4.11-12 -- New York, July 28, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That we have to understand. Either we follow this path or that path...</p>
<p>Now, suppose there are impersonalists who believe in the ultimate, I mean to say, merging into the supreme effulgence, brahmajyoti. And what is that brahmajyoti? Brahmajyoti is just the atomic spiritual combination of atomic spiritual portions. That is brahmajyoti. Just like the sun rays. Those who are scientists, those who know what is the sun ray... The sun ray is a small molecular, glazing atom, the sun ray. You have got experience of sun ray, but what is the sun ray? It is not homogeneous. It is heterogeneous. When you can analyze the sun ray, you'll find small particles of molecules. Similarly, brahmajyoti is also spiritual atoms combined together. Just like the sun rays, different material molecules combined together, similarly, brahmajyoti is also like that. Now as in the sun rays there are different planets—they are also generated from the sun rays—similarly, from the brahmajyoti there are different planets, but those planets we cannot see here. That is beyond this sky. So in that planets, spiritual planets, there are different forms of God, Kṛṣṇa. That is described in the Brahma-saṁhitā.</p>
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<div id="LectureonBG6612LosAngelesFebruary151969_15" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="212" link="Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969" link_text="Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969">
<span class="link">[[Vanisource:Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969|Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Yes, this is very important. Now, Kṛṣṇa, we are accepting Kṛṣṇa as the Supreme Lord. Now how we accept Kṛṣṇa as the Supreme Lord. Because it is stated in the Vedic literature, just like in the Brahma-saṁhitā, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Imagination, those who are in the modes of passion and ignorance, they are imagining the form of God. And when they are confused, they say, "Oh, there is no personal God. It is all impersonal or void." That is frustration. But actually, God has got form. Why not? The Vedānta-sūtra says, janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) the Supreme Absolute Truth is that from whom or from which everything emanates. Now we have got forms. so we have also must have been, not only we, there are different kinds of forms of the living entities. Wherefrom they come? Wherefrom this form is originated? This is very common sense question. If God is not a person, then how His sons become persons? If your father is not a person, how you can become a person? This is very common question. If my father has not a form, wherefrom I get this form?But people imagine, because when they are frustrated, when they see that this form is troublesome, therefore God must be formless. That is an opposite conception of this form. But Brahma-saṁhitā says no. God has form, but He is sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat, cit, ānanda. Sat means eternal. Sat means eternal, cit means knowledge and ānanda means pleasure. So God has form, but He has got a form which is full of pleasure, full of knowledge, and eternal. Now compare your body. Your body is neither eternal nor full of pleasure nor full of knowledge. Therefore God has form, but He has got a different form. But as soon as we speak of form, we think the form must be like this. Therefore the opposite, no form. That's no knowledge.</p>
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<div id="LectureonBG6612LosAngelesFebruary151969_16" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="212" link="Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969" link_text="Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969">
<span class="link">[[Vanisource:Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969|Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">By your sense speculation, because your senses are imperfect, how you can speculate on the supreme perfect? That is not possible. Then how it is possible? Sevonmukhe hi jihvādau. If you train your senses, if you purify your senses, that purified sense will help you to see God.</p>
<p>Just like if you have got some disease, cataract on your eye, that does not mean you cannot see. Because your eyes are suffering from cataract, you cannot see. That does not mean there is nothing to be seen. You cannot see. Similarly, you cannot just conceive what is the form of God now, but if our cataract is removed, you can see. That is required. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). The Brahma-saṁhitā says that devotees whose eyes are anointed with the love of God ointment, such persons, within his heart, seeing God Kṛṣṇa, always, twenty-four hours. Not that... So you require to purify your senses. Then you'll be able to understand what is the form of God, what is the name of God, what is the quality of God, what is the paraphernalia. God as everything. These things are discovered in Vedic literature.</p>
<p>Just like apāni-pādo javana-gṛhīta. It is said that God has no hands or legs. But He can accept anything you offer. God has no eyes, and ears, but He can see everything and He can hear everything. So these are contradiction. That means whenever we speak of seeing, we think somebody must have eyes like this. That is our material conception. God has eyes, He can see even in the darkness. You cannot see in the darkness. So He has got a different eye. God can hear. If God is in His kingdom which is millions and millions of miles away, but if you are talking something, whispering, conspiracy, He can hear. Because He is sitting within you. So you cannot avoid God's seeing and God's hearing or God's touching.</p>
</div>
</div>
<div id="LectureonBG71GainesvilleJuly291971UniversityofFlorida_17" 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">
<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;">One who has developed love of God, or Kṛṣṇa... When I speak of Kṛṣṇa, you should understand "God." Premāñjana-cchurita-bhakti-vilocanena (Bs. 5.38). Another name of Kṛṣṇa is Śyāmasundara. He is blackish like the cloud, but very beautiful; therefore His name is Śyāmasundara. So in this verse of Brahma-saṁhitā it is said that the santaḥ, saintly person, who has developed love for Śyāmasundara, Kṛṣṇa... Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva (Bs. 5.38). Sadaiva means always, constantly. Santaḥ sadaiva hṛdayeṣu. Hṛdayeṣu means within the heart. Actually, when one comes to the point of samādhi in yoga system, he thinks of Viṣṇu form of the Lord within the heart without any stopping. That is called samādhi. He is absorbed in the thought of Viṣṇu within the heart.</p>
<p>So Kṛṣṇa, Śyāmasundara, is the original Viṣṇu. That is stated in the Bhagavad-gītā. Ahaṁ sarvasya prabhavaḥ ([[Vanisource:BG 10.8 (1972)|BG 10.8]]). Sarvasya means including Brahmā, Viṣṇu, Maheśvara. Everyone. Ahaṁ sarvasya prabhavaḥ. So He is the original Viṣṇu. According to śāstra, Vedic literature, He is original Viṣṇu, Kṛṣṇa, then His first expansion is Baladeva. Baladeva expansion: Saṅkarṣaṇa. Saṅkarṣaṇa expansion: Nārāyaṇa. Nārāyaṇa expansion: Viṣṇu, Mahā-Viṣṇu, Garbhodakaśāyī, Kṣīrodakaśāyī. These are statements. So Kṛṣṇa is the original Viṣṇu, Śyāmasundara.</p>
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</div>
<div id="LectureonBG71GainesvilleJuly291971UniversityofFlorida_18" 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">
<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;">So this is the perfect system. Mad-gatenāntar-ātmanā. "Anyone who is thinking of Kṛṣṇa always within himself, he is first-class yogi." If you want perfection in yoga system, don't be satisfied only by practicing a course of āsana. You have to go further. Actually, the perfection of yoga system means when you are in samādhi, always thinking of the Viṣṇu form of the Lord within your heart, without being disturbed. Therefore the yogis go in a secluded place, and in samādhi they... Controlling all the senses and the mind. You have to control the mind, control the senses, and concentrate everything on the form of Viṣṇu. That is called perfection of yoga. And after that, there are other siddhis, aṣṭa-siddhi-aṇimā, laghimā, prāpti.</p>
<p>So actually this yoga system is very, very difficult. It may be possible by some solitary man, but for the general mass of people it is not possible. The general mass of people, that is recommended in the śāstra that</p>
:harer nāma harer nāma harer nāmaiva kevalam
:kalau nāsty eva nāsty eva nāsty eva gatir anyathā
:([[Vanisource:CC Adi 17.21|CC Adi 17.21]])
<p>There is no other alternative. Nāsty eva, nāsty eva. There is no other alternative, no other alternative, no other alternative. Three times. Three times means yoga, jñāna, and arcana. Yoga system as it was recommended in the Satya-yuga, kṛte yad dhyāyato viṣṇum, that is yoga—always in meditation of Viṣṇu. That is called yoga. Kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ ([[Vanisource:SB 12.3.52|SB 12.3.52]]). And in the Tretā-yuga, by performing great sacrifices, yajñas. And in the Dvāpara-yuga, by temple worship. Kalau tad dhari-kīrtanāt: in the Kali-yuga, this age...</p>
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<div id="LectureonBG71MadrasFebruary141972_19" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="232" link="Lecture on BG 7.1 -- Madras, February 14, 1972" link_text="Lecture on BG 7.1 -- Madras, February 14, 1972">
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Madras, February 14, 1972|Lecture on BG 7.1 -- Madras, February 14, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">And Sri Caitanya Mahāprabhu says that actual constitutional position of living entity is jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109), that living entity is eternally servant of Kṛṣṇa, part and parcel. Just like this finger is the part and parcel of your body. What is the business of this finger? It is to serve this, serve this body always. I want, "Mr. Finger, please come here." "Oh, yes." He will do(?). And everything, part and parcel means to serve the whole. That is also explained in the Śrīmad-Bhāgavatam, that the brāhmaṇa is the facial part of the universal form of the Lord, the kṣatriya is the arms of the universal form, the vaiśyas are the belly of the universal form of the Lord, and the śūdras, they are the legs of the universal form of the Lord. So the leg..., the head may be very important part of the body, but you cannot neglect the legs. If you want to keep the body in fitness, then the brain must work nicely, the hand must work nicely, the belly must work nicely, and the legs also must. Catur varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ([[Vanisource:BG 4.13 (1972)|BG 4.13]]). So actually classless society means when these brāhmaṇa, kṣatriya, vaiśya, śūdra, they work for Kṛṣṇa. That is classless. That is Kṛṣṇa consciousness. The idea of classless society can be achieved when people become Kṛṣṇa conscious. It is so important movement. Therefore I am speaking that the matter is placed before these Justices. Just try to understand. And for the benefits of the society, for the human society, for the human being, this Kṛṣṇa consciousness movement must be very seriously taken up by you. That is my point. Kṛṣṇa bhuliya jīva bhoga. Here, either you become this party or that party, the real purpose of forming party is to enjoy, and they bluff the people that "I shall give you this thing, that thing." But actually I want somehow or other the post and I, bhoga vañcha... Either you become communist, socialist or capitalist or this "ist" or that "ist," the real disease is bhoga-vañcha, "How I shall enjoy this world." That is the real disease.</p>
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<div id="LectureonBG71AucklandApril151972_20" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="233" link="Lecture on BG 7.1 -- Auckland, April 15, 1972" link_text="Lecture on BG 7.1 -- Auckland, April 15, 1972">
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Auckland, April 15, 1972|Lecture on BG 7.1 -- Auckland, April 15, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">I have got a form, so why the supreme living entity will not have a form? This is poor fund of knowledge. He is not nirākāra. But we cannot estimate His ākāra. That is nirākāra. Nirākāra means to estimate. We cannot estimate how big He is. That means nirā... Nirākāra does not mean formless. When there is in the śāstra, nirākāra, this word is used, nirākāra means He has no prakṛta-ākāra, material form. That is nirākāra, not that he has no form. That is poor fund of knowledge. He is sac-cid-ānanda-vigraha (Bs. 5.1). Therefore Kṛṣṇa says in the Bhagavad-gītā, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: ([[Vanisource:BG 9.11 (1972)|BG 9.11]]) "My original form is like human being." And the Bible also it is said, "Man is made after the form of God."</p>
<p>So God has a form just like a human being, two hands, two legs, and He Himself comes to show Him. That is Kṛṣṇa. He is not nirākāra. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigraha, vigraha means form. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ. Avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ ([[Vanisource:BG 7.24 (1972)|BG 7.24]]). That is stated in the Bhagavad-gītā. You know. Avyaktaṁ vyaktim āpannam. "The original is impersonal Brahman. Now He has taken form." This conclusion, who makes? Avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ ([[Vanisource:BG 7.24 (1972)|BG 7.24]]): "Those who are less intelligent, whose intelligence is very poor, they consider that ultimately I am nirākāra. I have taken the form." Sākāra-nirākāra. No. Kṛṣṇa says, sambhavāmy ātma-māyayā: ([[Vanisource:BG 4.6 (1972)|BG 4.6]]) "I come out of My good will." Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham: ([[Vanisource:BG 4.7 (1972)|BG 4.7]]) "At that time I appear." Therefore Kṛṣṇa says, janma karma me divyaṁ yo jānāti tattvataḥ ([[Vanisource:BG 4.9 (1972)|BG 4.9]]). We have to understand Him in truth, not by imagination, not by malinterpretation, but by fact. The fact is being explained by Kṛṣṇa Himself. Why we should go to understand Kṛṣṇa by the commentary of some less intelligent, some poor fund of knowledge? Why we should go?</p>
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<div id="LectureonBG71AucklandApril151972_21" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="233" link="Lecture on BG 7.1 -- Auckland, April 15, 1972" link_text="Lecture on BG 7.1 -- Auckland, April 15, 1972">
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Auckland, April 15, 1972|Lecture on BG 7.1 -- Auckland, April 15, 1972]]: </span><div class="text"><p style="display: inline;">Indian guest (1): ...must be a very enlightened man to be able to carry on the work that you are doing, and the vast amount of work that you have done. I would like to ask just one question, if you could enlighten me on that. I would like to hear your explanation on how do you have seen the form of God, if you have had any enlightenment on this. In what form you have...</p>
<p>Prabhupāda: Here is the picture of Kṛṣṇa. You don't believe? You have not seen picture of Kṛṣṇa?</p>
<p>Indian guest (1): Yes, I have.</p>
<p>Prabhupāda: Then why do you say there is no form of Kṛṣṇa? When you see a photograph of a person, how do you know that he has no form?</p>
<p>Indian guest (1): I do not understand that.</p>
<p>Prabhupāda: If you see the photograph of your father, how do you say that is he impersonal, he has no form? How do you conclude? First of all answer me. I have seen form of Kṛṣṇa. You have seen also form of Kṛṣṇa. There are hundreds and thousands of temples in India. Do you think they are all fools? And they were established by big ācāryas, by Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī, Lord Caitanya. There is Jagannātha temple. Jagannātha temple, every day hundreds and thousands of people are going to see. In Vṛndāvana there are five thousand temples, Kṛṣṇa. Five thousand, ten thousand people are going. You know. In India there are so many pilgrimages. So do you think all these temples established by our predecessor, they are all fools?</p>
</div>
</div>
<div id="LectureonBG71SydneyFebruary161973_22" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="238" link="Lecture on BG 7.1 -- Sydney, February 16, 1973" link_text="Lecture on BG 7.1 -- Sydney, February 16, 1973">
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Sydney, February 16, 1973|Lecture on BG 7.1 -- Sydney, February 16, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That is Sixth Chapter. I am speaking from the Seventh Chapter. This Sixth Chapter of Bhagavad-gītā concludes with this verse, that yoginām api sarveṣām. There are different types of yogis, but the most important yogi, or the topmost yogi, is he. Who? "Who is always thinking of Me," Kṛṣṇa says. Who is always thinking of God. He's first-class yogi. Yoginām api sarveṣāṁ mad-gatenāntarātmanā. Yoga means that: always thinking of God. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogina. The yogi's business is that he's always meditating upon the form of the Supreme Personality of Godhead. That is yogi. Mad-gatenāntarātmanā. These are the Vedic version, that dhyānāvasthita. Dhyāna means meditation. Dhyānāvasthita-tad-gatena: just being absorbed in the form of God, Kṛṣṇa. One who is meditating, dhyānāvasthita-tad-gatena manasā,(?) mind is so trained up that mind cannot think of anything else except God, that is perfection of yoga. Mind..., we, our mind cannot be vacant. We must think of something in the mind. Not for a second we can make our mind vacant. That is not possible. So this vacancy, this mind's business—thinking, feeling and willing—when all of them are engaged in the Supreme Personality of Godhead, that is called perfect yoga system, or the topmost yoga system.</p>
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<div id="LectureonBG71SydneyFebruary161973_23" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="238" link="Lecture on BG 7.1 -- Sydney, February 16, 1973" link_text="Lecture on BG 7.1 -- Sydney, February 16, 1973">
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Sydney, February 16, 1973|Lecture on BG 7.1 -- Sydney, February 16, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Unfortunately, the impersonalists, they have no idea of the form, form of the Lord. Because they're impersonalist, they do not accept any form of the Lord. But there is the form of the Lord. Form of the Lord, there must be. God is accepted as the supreme father. In Christianity also it is accepted, the supreme father. In every religion He's accepted the supreme person, supreme father, supreme master. So how He can be accepted as imperson? From logical point of view... Just like you are a person, your father is a person, his father is also a person, his father is also a person. Go on, even you do not know your topmost forefather, you know it that he was a person. Similarly, the supreme father, the father of all fathers, how He can be imperson? Logically you cannot conclude. He must be a person. And that is the Vedic version also. Brahmeti paramātmeti bhagavān iti śabdyate.</p>
:vadanti tat tattva-vidas
:tattva yaj jñānam advayam
:brahmeti paramātmeti
:bhagavān iti śabdyate
:([[Vanisource:SB 1.2.11|SB 1.2.11]])
<p>The Supreme Absolute Truth is one, but He's realized from different angles of vision. Those who are trying to realize the Supreme Absolute Truth by speculation, they come to the impersonal conclusion. And those who are trying to think Him, think about Him within the heart, dhyānāvasthita... That is the yogic, yogic principle, to think of the Supreme within the heart. He is there within the heart. Both the living entity, individual living entity and God, is sitting within this heart. That's a fact. We have to search it out, catch Him by yogic process.</p>
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<div id="LectureonBG71SydneyFebruary161973_24" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="238" link="Lecture on BG 7.1 -- Sydney, February 16, 1973" link_text="Lecture on BG 7.1 -- Sydney, February 16, 1973">
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Sydney, February 16, 1973|Lecture on BG 7.1 -- Sydney, February 16, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">You will find in the Bhagavad-gītā. Īśvara, the Supreme Personality of Godhead, is sitting in everyone's heart. Not only human beings, even animals, everyone. So that feature is called Paramātmā. But the ultimate feature is bhagavān. Bhagavān means the Supreme Personality of Godhead. Bhaga means opulence. There are six kinds of opulences. So the Supreme Personality of Godhead is the possessor of all the opulences, and He's a person. These are the Vedic versions. Īśvaraḥ paramaḥ kṛṣṇah (Bs. 5.1). We, we are also, because we are part and parcel of God, we may be called as sample God, sample God. Just like in Christian Bible also it is said that man is made after the form of God. Actually that is a... We have got two legs, two hands, this form—this is after God's form. God has also the same form, like human being. It takes some time to understand. It is a great science.</p>
<p>Anyway, our position is, we learn from Bhagavad-gītā that we have to increase our attachment for God, Kṛṣṇa. mayy āsakta. This is the perfect process of yoga system. And if you simply increase your attachment for Kṛṣṇa, then asaṁśayam, without any doubt, samagram, and in fullness, you can understand what is God. This is Kṛṣṇa consciousness movement. We have got our Kṛṣṇa's form. Just like you see Kṛṣṇa is playing on His flute. Here is also Kṛṣṇa standing with His brother Balarāma. So Kṛṣṇa is sometimes with Rādhārāṇī, so we worship Kṛṣṇa-Rādhā, Rādhā-Kṛṣṇa in our temple.</p>
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<div id="LectureonBG71518NewYorkOctober91966_25" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="284" link="Lecture on BG 7.15-18 -- New York, October 9, 1966" link_text="Lecture on BG 7.15-18 -- New York, October 9, 1966">
<span class="link">[[Vanisource:Lecture on BG 7.15-18 -- New York, October 9, 1966|Lecture on BG 7.15-18 -- New York, October 9, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore he is very much dear to Kṛṣṇa. And Kṛṣṇa always guides him. This man, who is in distress, goes and prays to God. That praying of God is an asset to him, but it may be, when he is put into opulence, he forgets God. There is defect in that. But a jñānī, one who knows, he'll never forget God. His business will go on, continue.</p>
<p>Then, therefore, Kṛṣṇa says, teṣāṁ jñānī nitya-yuktaḥ. Jñānī is nitya-yukta. Jñānī is not a... He is not a jñānī, or man in knowledge, who is not eternally engaged in the service of Kṛṣṇa. There are... There is a class of jñānī, impersonalists. They say that "Because to worship impersonal is very difficult for us, so imagine some form of God." They are not jñānīs; they are fools. Oh, you cannot imagine the form of God. God is so great. That may be your imagination, but that is not the form of God. That is concoction. They are called iconographer, iconographer. There are two classes of men: iconoclast and iconographer. Those who imagine the form of God, they are not jñānī, they are iconographer. And those who think that "I have killed God" or "I have finished God," they are iconoclast. Just like in India we have experienced during British days. There were Hindu-Muslim riots. So the Hindus would go to the mosque of the Muslim and break it, and the Muslim would go the temples of the Hindus and break the idol. And they'll think that "We have finished Hindu's God." Just like Hindus also think, "Oh, we have broken their mosque. Therefore I have broken their God." These are foolishness. In another case... I have got experience. When there was, I mean to say, noncooperation movement of Gandhi's, the people became riotous, and they began to break anything government, especially the post boxes on the street. They thought by breaking the post boxes they are finishing the post office.</p>
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<div id="LectureonBG85NewYorkOctober261966_26" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="289" link="Lecture on BG 8.5 -- New York, October 26, 1966" link_text="Lecture on BG 8.5 -- New York, October 26, 1966">
<span class="link">[[Vanisource:Lecture on BG 8.5 -- New York, October 26, 1966|Lecture on BG 8.5 -- New York, October 26, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore you say nirākāra, or no form. But actually, it has form.</p>
<p>We get information from the śāstras. Just like we get complete information of the sun globe from geography or from authoritative sources, scientist, astrologer, astronomer, mathematician, so similarly, you can get information what is the form of individual soul, what is the form of the Supreme Personality of Godhead. They are there. But His form is not like your form or my form. The Brahma-saṁhitā says, sac-cid-ānanda-vigraha (Bs. 5.1). His form is full of bliss, and full of knowledge, and eternal. But this body, this body, our body, is neither eternal, neither full of knowledge, neither blissful. So we can distinguish what is the form of God. Sac-cid-ānanda. Sat. Sat means eternal, cit means full of knowledge, and ānanda means full of blissfulness.</p>
<p>So this body is neither blissful, neither eternal, nor full of knowledge. It is full of ignorance and full of miseries and not permanent; temporary. So God hasn't got such body. Therefore sometimes it is said in the Vedic literature: formless. Formless means the form which you can conceive at the present moment, God hasn't got that form. But when He descends like you and me, that is His mercy. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ([[Vanisource:BG 4.8 (1972)|BG 4.8]]). He comes just to..., being visible to our eyes. Just like this picture. This picture is not... It is not to be taken that He's not God, He is picture. The picture of God is also God. Picture of Kṛṣṇa is Kṛṣṇa. The sound, name Kṛṣṇa, that is also Kṛṣṇa. But just to give us facility to understand... You do not think that this picture of Kṛṣṇa is painted by some artist's imagination. No. It is not imagination. There is description in the scripture what is the form of Kṛṣṇa.</p>
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</div>
<div id="LectureonBG85NewYorkOctober261966_27" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="289" link="Lecture on BG 8.5 -- New York, October 26, 1966" link_text="Lecture on BG 8.5 -- New York, October 26, 1966">
<span class="link">[[Vanisource:Lecture on BG 8.5 -- New York, October 26, 1966|Lecture on BG 8.5 -- New York, October 26, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So according to the description, these pictures are drawn. It is not imagination. So this form is factual. It is not imagination. The Māyāvāda philosophers, impersonalists, they answer the Bhagavad-gītā's word that kleśo 'dhikataras teṣām avyaktāsakta-cetasām... ([[Vanisource:BG 12.5 (1972)|BG 12.5]]). One who is attached to impersonal views, their process of meditation or execution of spiritual activities is very troublesome. Now, therefore Māyāvāda philosopher, they say that "God has no form. But because you cannot meditate upon the formless, so you just imagine any form you like." So God is not subjected to your imagination. That is not God's form. If we imagine something... And that has been degraded. Śaṅkarācārya limited such imaginative forms to five only. Five. What is that five? Viṣṇu, Lord Śiva, and Sun, and Gaṇeśa, and Devī, Durgā. He limited, that "Any of these five forms you can meditate upon, you worship. And ultimately, it is formless." But at the present moment, unauthorized person has degraded in such a way that "You can imagine any form. You can imagine even stool." They say like that. You see.</p>
<p>So... So neither God is limited to any five imaginative forms or this form or that form. His form nobody can imagine, neither He is within our perception. But He is as He is. Paraṁ bhāvam ajānanto mama bhūta-maheśvaram ([[Vanisource:BG 9.11 (1972)|BG 9.11]]).</p>
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<div id="LectureonBG82122NewYorkNovember191966_28" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="294" link="Lecture on BG 8.21-22 -- New York, November 19, 1966" link_text="Lecture on BG 8.21-22 -- New York, November 19, 1966">
<span class="link">[[Vanisource:Lecture on BG 8.21-22 -- New York, November 19, 1966|Lecture on BG 8.21-22 -- New York, November 19, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"O the son of Nanda, somehow or other, I have now fallen in this ocean of nescience, ignorance. Please pick me up and fix me as one of the atoms of Your lotus feet." That's all. Just like a man fallen in the ocean, the only survival is... If somebody goes and picks him just one inch above the water, he feels immediately relieved. Immediately. So as soon as we are fixed up in Kṛṣṇa consciousness, the immediate relief. Immediately. There is no question about it. It is such a nice thing.</p>
<p>So although we cannot perceive the transcendental nature of the Supreme Lord, His name, His fame... Simply by speculating that what is the name of God, he cannot understand what is the name of God. Simply by speculating what is the form of God, it is not possible to understand. But as soon as you become situated in Kṛṣṇa consciousness, sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). If you engage yourself in this Kṛṣṇa consciousness business, then gradually God will reveal Himself before you. Oh, you cannot see God by your own endeavor. But if you qualify yourself, God will reveal Himself and you'll see Him. This is the process. You cannot order, "O God, please come before me and dance before me." No. He cannot be order-supplier. But you have to do in such a way that He'll be pleased to reveal Himself before you and you'll see Him fully.</p>
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<div id="LectureonBG94CalcuttaMarch91972_29" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="306" link="Lecture on BG 9.4 -- Calcutta, March 9, 1972" link_text="Lecture on BG 9.4 -- Calcutta, March 9, 1972">
<span class="link">[[Vanisource:Lecture on BG 9.4 -- Calcutta, March 9, 1972|Lecture on BG 9.4 -- Calcutta, March 9, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Even avyakta, nonmanifested, it has also a mūrti, a form. Generally we conceive impersonalism, voidism, voidism, compared with the sky. Sky is called zero, void, but sky has also a form. We see daily, a big round form. So there cannot be anything without form. That is not possible. Therefore Kṛṣṇa particularly says avyakta-mūrtinā. Although it is nonmanifested, but it has got a form. But one who does not take to the real form and takes to the imaginary form, that has been explained in the Bhagavad-gītā, kleśaḥ adhika-taras teṣām avyaktāsakta-cetasām. Those who are attached to the impersonal form, they unnecessarily take some trouble, kleśaḥ adhika-taraḥ.</p>
<p>Of course, to understand the form of the Lord, that is not very easy thing. It requires much intelligence. Intelligence, that is also a kind of tapasya. Without tapasya, nobody can understand the form of the Lord, sac-cid-ānanda-vigraha (Bs. 5.1). Because generally we take it for granted "form" means a form like me. Kṛṣṇa says that patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati, tad aham aśnāmi ([[Vanisource:BG 9.26 (1972)|BG 9.26]]). Now, we offer eatables to the Lord. Kṛṣṇa says tad aham aśnāmi, "I eat." But the atheists cannot see. They cannot see that how Kṛṣṇa is eating. They say that "You offered something to Kṛṣṇa, but He has not eaten. It is lying there; you are eating." But no, Kṛṣṇa has eaten. They do not know how they eat, how Kṛṣṇa eats. That is their fault. Poor fund of knowledge. One has to learn how Kṛṣṇa can eat. Kṛṣṇa can eat simply by seeing. Simply, Kṛṣṇa's all parts, all the indriyas, different parts of the body, limbs, they're as good as Kṛṣṇa. Kṛṣṇa can eat, just like we eat through our mouth, but Kṛṣṇa can eat with His eyes. That is absolute. We have, because we are not absolute, we have got distinction between my, our eyes and our hands, our mouth. There are distinction which is called sagata viveḥ.</p>
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<div id="LectureonBG91518NewYorkDecember21966_30" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="317" link="Lecture on BG 9.15-18 -- New York, December 2, 1966" link_text="Lecture on BG 9.15-18 -- New York, December 2, 1966">
<span class="link">[[Vanisource:Lecture on BG 9.15-18 -- New York, December 2, 1966|Lecture on BG 9.15-18 -- New York, December 2, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So amongst the persons who worship the Absolute Truth not directly as the Personality of Godhead but as ahaṅgrahopāsanam... Ahaṅgrahopāsanam means taking himself as the Supreme. This we have already explained, that taking himself as the Supreme means, as the part and parcel of the Supreme, if we study myself, then I can understand also what is God. The only difference is: quantitatively, God is great and I am small. Otherwise, so far quality is concerned, that is one. So this ahaṅgrahopāsanam, that is number one. Then next upāsanā, next worship, is ekatvena pṛthaktvena ([[Vanisource:BG 9.15 (1972)|BG 9.15]]). Pṛthaktvena means pantheism. Just like there are persons who are worship any demigod as God. Their opinion is that there are different forms of God. So any form we accept as God and worship, we shall be benefited. We shall approach the highest perfection. That is another section. So this can be adjusted that God is everywhere. That... There is no denying this fact because by His energy, He is everywhere.</p>
<p>Just like we are His energy. Living entities, they are superior energy of God. Apareyam itas tu viddhi me prakṛtiṁ parām. Parām means superior. So we are also energy. So energy and the energetic, they're one. Just like the sun and the sunshine, they're not different. So wherever the sunshine is there, there is sun. You cannot deny that. Wherever the sunshine is there, there is sun. Similarly, wherever the energy of God is there, there is God. So in that way, everything is God. Pṛthaktvena. Everything... Pantheism. These are different processes. But these processes one has to transcend. Just like simply studying the sunshine is not complete study of the sun. Although sunshine is not different from the sun, still, if you simply study scientifically, scientifically, what is the molecules, what are these rays, where this brilliant illuminative came... So many things you can go on studying. That is also, one sense, studying the sun, but not sun also.</p>
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<div id="LectureonBG91518NewYorkDecember21966_31" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="317" link="Lecture on BG 9.15-18 -- New York, December 2, 1966" link_text="Lecture on BG 9.15-18 -- New York, December 2, 1966">
<span class="link">[[Vanisource:Lecture on BG 9.15-18 -- New York, December 2, 1966|Lecture on BG 9.15-18 -- New York, December 2, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So those who are impersonalists, they prefer these three processes. And those who are personalists, they prefer directly to worship the Supreme Personality of Godhead, Śrī Kṛṣṇa. So they're all transcendentalists. They're on the line. But here in the Bhagavad-gītā, those who are directly worshiping the Supreme Lord, they have been described as mahātmā. And those who are worshiping in other processes, they have been described, anye. Anye means others. So they have not been given so much importance, although they have been accepted. They have been... Because they have come to the line. Because... Suppose you are accepting the universal form of God. That is a fact also. Because the universe, the manifestation of the universe, is also manifestation of the energy of God. And the energy of God and God is not different. So therefore one who takes the manifestation of the energy as God, he's not mistaken. That is also true. Because there is nothing beyond God. If you think, "I am God," yes, you are also God. Because there is nothing beyond God. Ahaṅgrahopāsanam. If you think everything is God, that is also true. Because in the higher conception, there is nothing beyond God. Sarvaṁ khalv idaṁ brahma. Sarvam, everything.</p>
<p>But the Vaiṣṇavas, those who are personalists, they take it in a different way. Why? Because in the Bhagavad-gītā it is said by the Lord, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "I am spread all over the universe, all over the manifestation, in My impersonal feature." Mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ: ([[Vanisource:BG 9.4 (1972)|BG 9.4]]) "Everything is resting on Me, but I am not there." Paśya me yogam aiśvaram. So this simultaneously one and different, this philosophy, is accepted by Lord Caitanya, but it is also accepted in the Bhagavad-gītā; mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya ([[Vanisource:BG 7.7 (1972)|BG 7.7]]). But this form, these two hands, with flute, Kṛṣṇa, form of Kṛṣṇa, there is nothing beyond this. So one has to come to this point. You may go in different way, accepting yourself as God, accepting everything as God, accepting the universal form of God. If you make actually progress, then you have come to this point. Sa mahātmā sudurlabhaḥ. Again He says, mahātmā.</p>
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<div id="LectureonBG1315BombayOctober91973_32" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="363" link="Lecture on BG 13.15 -- Bombay, October 9, 1973" link_text="Lecture on BG 13.15 -- Bombay, October 9, 1973">
<span class="link">[[Vanisource:Lecture on BG 13.15 -- Bombay, October 9, 1973|Lecture on BG 13.15 -- Bombay, October 9, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In the next verse it is confirmed, sarvendriya-guṇābhāsam. He can see. Therefore He has got the eyes, guṇābhāsa, the origin of seeing power. But sarvendriya-vivarjitam. But He has no these material senses. When it is said sarvendriya-vivarjitam, "devoid of all senses," that means He's devoid of..., He has nothing to do with these material senses. He has got senses. He has got eyes, He has got ears, legs, everything. But they are not material. They are spiritual, but we cannot see spiritual.</p>
<p>Therefore we say "God is nirākāra, the spirit soul is nirākāra." This is our nonsense. It is not that God has no ākāra. He has got ākāra. You have to qualify yourself to see the form of the Lord. That is required. That how we can learn? That is stated in the Bhagavad-gītā, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: ([[Vanisource:BG 18.55 (1972)|BG 18.55]]) "What I am actually," tattvataḥ, "in truth, if you want to know, then you have to take the path of devotional service." He never says that "By karma or by jñāna, by yoga, you can see Me." No. That is not possible.</p>
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<div id="LectureonBGLectureAhmedabadDecember81972_33" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="407" link="Lecture on BG Lecture -- Ahmedabad, December 8, 1972" link_text="Lecture on BG Lecture -- Ahmedabad, December 8, 1972">
<span class="link">[[Vanisource:Lecture on BG Lecture -- Ahmedabad, December 8, 1972|Lecture on BG Lecture -- Ahmedabad, December 8, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"I am worshiping Kṛṣṇa sometimes, sometimes worshiping this, sometimes that." No, not like that. Ananya-bhāk. One, concentrated. Such a person, even if he's found su-durācāraḥ, due to his past habits... Just like these European boys and American boys. They have taken to Kṛṣṇa consciousness very seriously. But sometimes we find that they are not so clean according to the śāstra. So that is supported. Even though they are not sometimes following the routine work of cleanliness or something else, still, because he's sticking to the principle of worshiping Kṛṣṇa, he does not do anything else, then he's sādhu. He's sādhu. Only for that qualification. They are not going to any other demigods or form of God. They are sticking to the simple... Mām ekaṁ śaraṇaṁ vraja. This is required. This faith, that as Caitanya-caritāmṛta kaṛacā says: kṛṣṇe bhakti kaile sarva-karma kṛta haya. This is the faith, the beginning of faith. If one is strongly believing that "If I worship Kṛṣṇa, then everything will be done nicely," that is called ananya-bhāk. And if we want to worship Kṛṣṇa for some purpose and another, some purpose, that is not ananya-bhāk. His su-durācāra will not be accepted. But if he sticks to Kṛṣṇa only, then his su-durācāra will be excused. (break) ...other Muslim.</p>
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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="LectureonSB112LondonAugust171971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="8" link="Lecture on SB 1.1.2 -- London, August 17, 1971" link_text="Lecture on SB 1.1.2 -- London, August 17, 1971">
<span class="link">[[Vanisource:Lecture on SB 1.1.2 -- London, August 17, 1971|Lecture on SB 1.1.2 -- London, August 17, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">He is pulling the wire. Just like the doll dancing, there is a man pulling the wire. These are the descriptions in the śāstras, or Vedic literatures. So we should not equalize or we should not place the demigods on the same level with God. That is offense. The Māyāvādīs, because they think that "God is formless, impersonal, but I cannot meditate upon anything which is formless. So let me imagine something." That is their theory. They say, "Let me imagine a form of God." Sādhakānāṁ hitārthāya brahmaṇo rūpa-kalpanaḥ. Kalpana, "imagine." The Māyāvādī philosophy is that, that "You imagine a form of God. Actually, there is no form of God." That is then theory. And we say, "No. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). He has got form, but not a form like me." That we know. It is a different type of form. Different material. Or we don't say material: different ingredient, spirit, complete spirit.</p>
<p>So that is our philosophy. God is a person like you and me. As we are sitting together; you are seeing me, I am seeing you. Similarly, if you become elevated to the perfection of devotional service, you'll go to God and you'll see Him as you are seeing me, I am seeing you. You'll see Kṛṣṇa. Try to understand. Therefore there are so many religious systems which say, "God has no form. There is no God. Let us imagine." These are, this kind of religion is cheating religion. Therefore it is said here, dharmaḥ projjhita-kaitavo 'tra ([[Vanisource:SB 1.1.2|SB 1.1.2]]). Cheating. Because there is no real information. Real information is īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1), the Supreme Lord has got His spiritual body, and He is... In the Christian Bible also, it is said, "Man is made after God." Is it not? So unless God has got form, two hands, two legs, like that, how man has got two hands, two legs? If we are imitation of God, then God must be person. This is natural conclusion.</p>
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<div id="LectureonSB121NewVrindabanSeptember11972_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="18" link="Lecture on SB 1.2.1 -- New Vrindaban, September 1, 1972" link_text="Lecture on SB 1.2.1 -- New Vrindaban, September 1, 1972">
<span class="link">[[Vanisource:Lecture on SB 1.2.1 -- New Vrindaban, September 1, 1972|Lecture on SB 1.2.1 -- New Vrindaban, September 1, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">A fly's body may remain for few years, or, few hours. So our body may remain for few years. And similarly, there are other living entities like Brahmā, their body remains for a few decades. But every body, each body, is subjected to this law of nature: birth, death, disease, and old age. So God's body is not like that. It is eternal. Here in this material world we can possess a body which may exist for millions of years, but that does not mean it is eternal. It is not eternal. But God's body is eternal. Therefore, in the Vedic language, when it is said, nirākāra-nirākāra means "who has no form"—it does not mean that God has no form. He has got form, but His form is different from this form upon which you have got experience. Our experience is whatever form we can think of, even Brahma's form, that is liable to be annihilated. But God's form is not like that. So when in the Vedic language it is said, nirākāra—means nir, nir means "not," and ākāra means "form"—that means "God's form is not like ours." It is not that He has no form. He has form, but His form is different from ours.</p>
<p>And knowledge Now, knowledge, so far our knowledge is concerned, it is very limited. We do not know We can have some experience of our present knowledge, but we do not know what was in the past and what is going to happen in the future. Present also, our knowledge is imperfect. Just like we are seeing the sun daily, but what is our experience? The sun is bigger than this planet, fourteen hundred thousand times bigger. Fourteen hundred thousand pieces of this earthly planet can be thrown into the sun planet, it is so big. Unless it is so big, how it is possible the sun planet is distributing heat and light for millions and millions of years, and although it is situated ninety millions miles?</p>
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<div id="LectureonSB127NewVrindabanSeptember51972_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="45" link="Lecture on SB 1.2.7 -- New Vrindaban, September 5, 1972" link_text="Lecture on SB 1.2.7 -- New Vrindaban, September 5, 1972">
<span class="link">[[Vanisource:Lecture on SB 1.2.7 -- New Vrindaban, September 5, 1972|Lecture on SB 1.2.7 -- New Vrindaban, September 5, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That's all. That is taught by God, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ... ([[Vanisource:BG 18.66 (1972)|BG 18.66]]) This is religion. And if you don't love God, if you simply love dog, and how you can be religious?</p>
<p>So that is taught, sa vai puṁsāṁ paro dharmaḥ yato bhaktir adhokṣaje. Adhokṣaje, this very word is used because God cannot be seen at the present moment with our material eyes. God cannot be touched with our material hand. Therefore his name is Adhokṣaja. Adhaḥ kṛta akṣaja jñānaṁ yatra, with our material eyes, material hands, material senses, we cannot understand what is God. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ ([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]]). (aside:) Don't make sound. Ataḥ śrī-kṛṣṇa-nāmādi, God's name, God's form, God's quality, God's pastime, God's paraphernalia, and so many things, na bhaved grāhyam indriyaiḥ. Indriya means senses. Our present senses are blunt, imperfect. They are defective with so many faults. Everyone can understand that I am very much proud of my eyes, I want to see God, but I cannot see my eyelid. When I block my eyes, I cannot see what is this little fragment of the skin, and still I am proud, I want to see God. Just see. You have to qualify yourself, then you can see God. Just like Caitanya Mahāprabhu, when (He) entered the Jagannātha Temple, He immediately fainted, "Oh, here is My Lord." And other person says, "What is this nonsense. A wooden, not even very beautiful form, and He is..." So because he hasn't got eyes. One who has got eyes to see God, he does not see anything except God. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). You have to anoint your eyes with love of God, then you will see that God is present everywhere. God is present in the tree, God is present in the animal, God is present in you, God is represent in your family, in your You cannot say Actually that is the fact.</p>
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<div id="LectureonSB1212VrndavanaOctober231972_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="64" link="Lecture on SB 1.2.12 -- Vrndavana, October 23, 1972" link_text="Lecture on SB 1.2.12 -- Vrndavana, October 23, 1972">
<span class="link">[[Vanisource:Lecture on SB 1.2.12 -- Vrndavana, October 23, 1972|Lecture on SB 1.2.12 -- Vrndavana, October 23, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We have already described this. But beyond that they don't want to proceed. They think this is fac..., this is final, to realize the impersonal feature of the Absolute Truth, that is final. That is Māyāvāda philosophy. No, that is not final. Still you have to advance, realize Paramātmā. Still you have to advance, realize God, the Supreme Personality of God.</p>
<p>So we are teaching people how to love the Supreme Personality of Godhead. That means one who has surpassed the realm of Brahman and Paramātmā, they can realize, they can understand what is the process of loving God. If they have no idea of God, then whom to love? You cannot love air or sky. You must have form. But they have no idea what is the form of God. Therefore śāstra says, "Here is form." Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigraha means form. Without form, how we can love? So to come to that perfectional stage, how to love God, this is our philosophy. How to love God. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje ([[Vanisource:SB 1.2.6|SB 1.2.6]]). That is first-class religious system which helps the followers to come to the point to love God. That is first-class religion.</p>
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<div id="LectureonSB1223LosAngelesAugust261972_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="89" link="Lecture on SB 1.2.23 -- Los Angeles, August 26, 1972" link_text="Lecture on SB 1.2.23 -- Los Angeles, August 26, 1972">
<span class="link">[[Vanisource:Lecture on SB 1.2.23 -- Los Angeles, August 26, 1972|Lecture on SB 1.2.23 -- Los Angeles, August 26, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"Then, if Kṛṣṇa has become Hari, Viriñci and Hara, three, so I can worship anyone." No. That is hinted here: śreyāṁsi tatra khalu sattva-tanor nṛṇāṁ syuḥ. But if you want your ultimate goal, then you take shelter of Viṣṇu—sattva-tanoḥ—not Śiva, not Brahmā. Here, clearly says. If you want... Because your conditioned life is due to your disobedience to the Supreme Personality of Godhead. So unless you surrender unto Him, you again become obedient, there is no question of your goodness or your good or fortune. That is not possible. That is explained here. Śreyāṁsi, if you want... Śreyāṁsi means if you want really ultimate benefit of your life, then sattva-tanoḥ. Sattva-tanoḥ means Viṣṇu. You have to take shelter of the form of the Lord who is representing sattva-guṇa, goodness. Not the rajo-guṇa not the tamo-guṇa. If you take to rajo-guṇa, tamo-guṇa, then tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye ([[Vanisource:SB 1.2.19|SB 1.2.19]]), then you will be influenced by two qualities, namely greediness and lust. That's all. You'll never come to your senses. You'll be carried away by these two modes of material nature. Bhaktivinoda Ṭhākura therefore said, māyār bośe, jāccho bhese' Khāccho hābuḍubu bhāi. "My dear brother, you are being carried away by the waves of this material nature, two modes of material nature, and you are being harassed. Sometimes you are drowned, sometimes you are up."</p>
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<div id="LectureonSB1223VrndavanaNovember31972_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="90" link="Lecture on SB 1.2.23 -- Vrndavana, November 3, 1972" link_text="Lecture on SB 1.2.23 -- Vrndavana, November 3, 1972">
<span class="link">[[Vanisource:Lecture on SB 1.2.23 -- Vrndavana, November 3, 1972|Lecture on SB 1.2.23 -- Vrndavana, November 3, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The śāstra therefore says, tasyaiva hetoḥ prayateta kovidaḥ. In human form of life one should try to achieve that perfection which was not obtained in previous lives after wandering heaven and hell and all species of life. Bhramatām upary adhaḥ. Upari adhaḥ means upwards and downwards. And we are wandering: sometimes downwards, sometimes outwards, sometimes poor, sometimes rich, sometimes man, sometimes dog, sometimes tree, sometimes demigod. In this way, we are wandering. Caitanya Mahāprabhu therefore says, ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva ([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]]). We are wandering in this way in different species of life, in different planets, but somehow or other, if one is fortunate, he comes in contact with a devotee by the grace of Kṛṣṇa. Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja ([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]]).</p>
<p>Here it is, also, it is said, śreyāṁsi tatra khalu sattva-tanor nṛṇāṁ syuḥ. If want our ultimate goal, ultimate success, then we should accept the sattva-guṇa form of the Lord. The rajo-guṇa form and tamo-guṇa form are there, Lord Śiva and Lord Brahmā. But śreyāṁsi, if we want our real benefit of life, then it is better to take shelter of the form of sattva-guṇa. That will be explained in the next verse: pārthivād dāruṇo dhūmas tasmād agnis trayīmayaḥ. Just like earth, from the earth the tree grows. So tree grows means wood. Now, if you ignite the wood, first of all there is smoke, then there is fire. So my necessity is fire, neither the wood, nor the earth, nor the smoke. Similarly, for getting out of these material clutches one has to take shelter of Viṣṇu—not of Lord Brahmā nor Lord Śiva. It is explained in the Bhagavad-gītā: kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ ([[Vanisource:BG 7.20 (1972)|BG 7.20]]). Anya-devatāḥ means Lord Śiva and Lord Brahmā and others. There are many, thirty-three crores of different demigods. Indra, Candra, Varuṇa, so many. So the chief of them is Lord Brahmā and Lord Śiva. Lord Śiva is therefore called Mahādeva. He is above all these demigods. And Lord Śi... Brahmā is called pitāmaha. Pitāmaha means he's the father of all demigods. He's the father of Lord Śiva also.</p>
</div>
</div>
<div id="LectureonSB1313SanFranciscoMarch281968_6" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="104" link="Lecture on SB 1.3.1-3 -- San Francisco, March 28, 1968" link_text="Lecture on SB 1.3.1-3 -- San Francisco, March 28, 1968">
<span class="link">[[Vanisource:Lecture on SB 1.3.1-3 -- San Francisco, March 28, 1968|Lecture on SB 1.3.1-3 -- San Francisco, March 28, 1968]]: </span><div class="text"><p style="display: inline;">Prabhupāda: In the Bible also it is said, "God said 'Let there be creation,' and there was creation." That means God is the origin of creation. Yes. Go on.</p>
<p>Upendra: "That is the verdict of Veda." Text 3. Translation: "It is conceived that all the universal planetary system are situated on the extensive bodily features of the puruṣa but He has nothing to do with the created material ingredients."</p>
<p>Prabhupāda: This is universal form of the Lord, virāṭ-puruṣa. Here is also. This is more or less imaginary. But virāṭ-puruṣa... Just like Arjuna was shown the virāṭ-puruṣa, universal form. That is not eternal. That was causal or temporary; for the time being it was shown to Arjuna.</p>
<p>Upendra: "His body is eternally in spiritual existence par excellence." Purport: "The conception of virāḍ-rūpa or viśva-rūpa of the Supreme Absolute Truth is specially meant for the neophyte materialist who can hardly think of the transcendental form of the Personality of Godhead. To them a form means something of this material world and as such an opposite conception of the absolute is necessary for them in the beginning to concentrate their mind in the power extension of the Lord. As stated above the Lord extends His potency in the form of mahat-tattva which includes all material ingredients. The extension of power by the Lord and the Lord Himself personally are one in one sense but at the same time the mahat-tattva is different also from the Lord. Therefore the potency of the Lord and the Lord are non-different. The conception of the virāḍ-rūpa specially for impersonalist is thus non different from the eternal Form of the Lord. This eternal form of the Lord exists prior to the creation of the mahat-tattva and it is stressed here that the eternal Form of the Lord..."</p>
</div>
</div>
<div id="LectureonSB1313SanFranciscoMarch281968_7" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="104" link="Lecture on SB 1.3.1-3 -- San Francisco, March 28, 1968" link_text="Lecture on SB 1.3.1-3 -- San Francisco, March 28, 1968">
<span class="link">[[Vanisource:Lecture on SB 1.3.1-3 -- San Francisco, March 28, 1968|Lecture on SB 1.3.1-3 -- San Francisco, March 28, 1968]]: </span><div class="text"><p style="display: inline;">Viṣṇujana: I was going to ask if the rose-colored light that we see around the food when it's being offered up...</p>
<p>Prabhupāda: You can ask after we have finished all these things. Not within the lecture you cannot ask. What is that?</p>
<p>Upendra: "...the eternal form of the Lord is par excellence spiritual or transcendental to the modes of material nature. The very same transcendental form of the Lord is manifested by His internal potency and the formation of His multifarious manifestation of incarnations are always of the same transcendental quality without any touch of the mahat-tattva." Text number 4.</p>
<p>Prabhupāda: That's all right. Now what is your question?</p>
<p>Viṣṇujana: We offered food up one time to Kṛṣṇa.</p>
<p>Prabhupāda: Some fruit?</p>
<p>Viṣṇujana: Yes, fruit, to Kṛṣṇa. And while we were offering it up, when we raised our head we looked at the food and we saw a rose-colored light that was vibrating all around the food. Is this how He eats?</p>
<p>Prabhupāda: (pause) He eats. How He eats, that you can understand when you make advancement to that stage. He eats. For the time being, you just take it for granted that He eats. How He eats, that is not possible because you cannot see Him. And how can you see that how He is eating? So that requires spiritual vision, and we shall understand. But He eats, we take it. Because in the Bhagavad-gītā He says that "I eat." Aśnāmi. Aśnāmi means "I eat." (end)</p>
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<div id="LectureonSB137LosAngelesSeptember131972_8" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="105" link="Lecture on SB 1.3.7 -- Los Angeles, September 13, 1972" link_text="Lecture on SB 1.3.7 -- Los Angeles, September 13, 1972">
<span class="link">[[Vanisource:Lecture on SB 1.3.7 -- Los Angeles, September 13, 1972|Lecture on SB 1.3.7 -- Los Angeles, September 13, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">What is that? Daśana-śikhare? The, this is described in Jayadeva's prayer. Vasati daśana-śikhare dharaṇī tava lagnā. Vasati, "is resting"; vasati daśana-śikhare, "on the top of the tusk." Keśava dhṛta-śūkara-rūpa jaya jagadīśa hare. So He's yajñeśa. It is not that He's... is shape was just like hog, but He's not hog. Don't misunderstand. His shape was a gigantic hog. You can just imagine what kind of hog He was. The shape was like hog, but He was resting the whole planet, earthly planet, on the tusk. Vasati daśana-śikhare dharaṇī tava lagnā śaśini kalaṅka, keśava dhṛta-śūkara-rūpa. Here it is stated, saukaram. Saukaram means like hog. Not that He's hog. He's yajñeśa. He can take any shape. Just like here is, God has assumed the shape of a lion, half-lion, half-man. So He's all powerful, He can take any shape, any form, but He is not that form. That is for the time being. For the time being, He assumes so many forms. The real form is Kṛṣṇa, the original form. Keśava dhṛta-śūkara, sūkara-rūpa or śūkara-rūpa. "My Lord Keśava, You have assumed this form."</p>
<p>So there are many millions and millions of forms of God. According to time, necessity, circumstances, He assumes different forms. Because it is His business:</p>
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<div id="LectureonSB137LosAngelesSeptember131972_9" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="105" link="Lecture on SB 1.3.7 -- Los Angeles, September 13, 1972" link_text="Lecture on SB 1.3.7 -- Los Angeles, September 13, 1972">
<span class="link">[[Vanisource:Lecture on SB 1.3.7 -- Los Angeles, September 13, 1972|Lecture on SB 1.3.7 -- Los Angeles, September 13, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">At the present moment also, the world is full of demons. The devotees, their number is very, very small. Just like our Kṛṣṇa consciousness movement. We can count within the finger how many we have got, Kṛṣṇa conscious; but demons, non-Kṛṣṇa conscious, nondevotees, there is no limit. Innumerable. So when demons are too much prominent, then Kṛṣṇa comes. So in the Kali-yuga He has appeared... Just like previously He appeared in the form of hog, similarly, Kṛṣṇa has appeared in this Kali-yuga in the form of His name. There is no difference between the form and name of God. God is absolute. Nāma-rūpe, in the form of name. So those who are disturbed by the demons may take shelter of this form of God, Hare Kṛṣṇa. Then you'll be saved. Otherwise, the demon will put you within the Pacific Ocean water. Just like this demon. But Kṛṣṇa will save you. As Prahlāda Mahārāja was put into the water by his father.</p>
<p>So to become Kṛṣṇa conscious means there will be so many enemies. Even father, what to speak of others? They will criticize, they will attack. I have recently received letter from Germany. Our devotees were attacked by a gang. So this is the way. As soon as you become God conscious, the demons will create disturbance. Just like Lord Jesus Christ. He was crucified by the demons. The only fault was that he was God conscious. Just see; such innocent person. The world is like that. So these dangers are there, but don't be afraid of. Kṛṣṇa will save you. And tolerate. If there are disturbances... Because it is the nature of this material world, as soon as there will be devotee, God conscious person, there will be so many enemies from the side of the demons. So we have to tolerate.</p>
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</div>
<div id="LectureonSB1330LosAngelesOctober51972_10" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="127" link="Lecture on SB 1.3.30 -- Los Angeles, October 5, 1972" link_text="Lecture on SB 1.3.30 -- Los Angeles, October 5, 1972">
<span class="link">[[Vanisource:Lecture on SB 1.3.30 -- Los Angeles, October 5, 1972|Lecture on SB 1.3.30 -- Los Angeles, October 5, 1972]]: </span><div class="text"><p style="display: inline;">Pradyumna: (leads chanting, etc.)</p>
:etad rūpaṁ bhagavato
:hy arūpasya cid-ātmanaḥ
:māyā-guṇair viracitaṁ
:mahadādibhir ātmani
:([[Vanisource:SB 1.3.30|SB 1.3.30]])
<p>"The conception of the virāṭ, universal form of the Lord, as appearing in the material world, is imaginary. It is to enable the less intelligent and neophytes to adjust to the idea of the Lord's having form. But factually the Lord has no material form."</p>
<p>Prabhupāda: So this is very important verse. Form and formless. When we speak of formless, we speak that God or even living entity, all of us, we have no material form. Just like we have got this form, but this form is temporary and it will never come again. As soon as this form is finished, I will have to take another form. That form may not be exactly like this. So this is the formula for everyone. But for Kṛṣṇa, He has no material form. He has got spiritual form. Therefore His form is eternal. We do not remember our past lives, incidences, because the form has changed. But Kṛṣṇa remembers because His form does not change. The evidence is the Bhagavad-gītā. Kṛṣṇa says... When He was questioned by Arjuna, "How can I believe that You spoke this philosophy of Bhagavad-gītā 400,000,000's of years ago to the sun-god?" So Kṛṣṇa says that "Yes, you were also present there, because you are My constant companion. But you have forgotten; I remember."</p>
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</div>
<div id="LectureonSB1515NewVrindabanJune191969_11" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="141" link="Lecture on SB 1.5.15 -- New Vrindaban, June 19, 1969" link_text="Lecture on SB 1.5.15 -- New Vrindaban, June 19, 1969">
<span class="link">[[Vanisource:Lecture on SB 1.5.15 -- New Vrindaban, June 19, 1969|Lecture on SB 1.5.15 -- New Vrindaban, June 19, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So here the point is that just direct people to Kṛṣṇa, or the Supreme Lord. Don't misguide them that "Here is another god, here is another god, here is another..." The Bhagavad-gītā also, in the last instruction, Bhagavān says, mām ekam. Ekam means one. "Only surrender to Me." So this is the verdict of all Vedic literatures. But if somebody thinks that "I can worship Brahmā, I can worship Kālī, I can worship Śiva, or many other demigods, and still the same thing," this is impersonalist view. It is not a fact. Because according to them, "The Absolute Truth is impersonal. There is no question of personality. But because we cannot concentrate our devotional energy or attention in the impersonal feature, therefore let us imagine some form of God." This is the, I mean to say, principle of the impersonalists. They imagine some form of God, and they get perfection. And ultimately they become impersonal, merge into the effulgence, brahmajyoti. That is their philosophy. The Māyāvāda philosophy and Vaiṣṇava philosophy differs here. Our Bhāgavata says that ultimate truth, Absolute Truth, is a person. Brahman, Paramātmā, and Bhagavān. Brahmeti paramātmeti bhagavān iti ([[Vanisource:SB 1.2.11|SB 1.2.11]]). Vyāsadeva says that "You direct people, attention, to the Supreme Personality of Godhead."</p>
<p>Now, the question may be that one may take to the service of the Supreme Personality of Godhead without understanding the truth, by sentiment. Just like sometimes... It is mostly in this country. Some of the disciples, some of the students, they are coming, not that one has understood this philosophy very nicely and he is convinced. Some of them are coming by sentiment: "All right, let me join this Kṛṣṇa consciousness movement." So in that case what happens? Suppose one does not understand the philosophy, but he comes to join this Kṛṣṇa consciousness movement, then what is the effect?</p>
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</div>
<div id="LectureonSB176VrndavanaSeptember51976_12" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="163" link="Lecture on SB 1.7.6 -- Vrndavana, September 5, 1976" link_text="Lecture on SB 1.7.6 -- Vrndavana, September 5, 1976">
<span class="link">[[Vanisource:Lecture on SB 1.7.6 -- Vrndavana, September 5, 1976|Lecture on SB 1.7.6 -- Vrndavana, September 5, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So because you do not know what is God, so our life is void. But here Kṛṣṇa is personally coming, yadā yadā hi dharmasya glānir bhavati bhārata ([[Vanisource:BG 4.7 (1972)|BG 4.7]]). What is that glāni? Dharmasya glāniḥ. That you are very dharmika, so-called dharmika, but you have no understanding what is God—that is nonsense. That is not dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam ([[Vanisource:SB 6.3.19|SB 6.3.19]]). Dharma means the order of God. That if you do not know God, if you manufacture your God, "God has no head, no mouth, no nose, no nothing, no, no, no, ultimately zero..." Ultimately zero. So there are two kinds of dangerous person. One person is atheist, agnostic. And another person is Māyāvādī, impersonalist. Nirviśeṣa-śūnyavādī. Therefore these two things are mentioned: Māyāvādī, "God means has no head, no leg," and śūnyavādī, "There is no God." So the person who says "There is no God," he's gentleman, because he does not believe. But the person who takes the shelter of Vedas and professes that "I am vaidika, I am vedāntī," and refuses the form of God, he's more dangerous.</p>
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<div id="LectureonSB1719VrndavanaSeptember161976_13" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="175" link="Lecture on SB 1.7.19 -- Vrndavana, September 16, 1976" link_text="Lecture on SB 1.7.19 -- Vrndavana, September 16, 1976">
<span class="link">[[Vanisource:Lecture on SB 1.7.19 -- Vrndavana, September 16, 1976|Lecture on SB 1.7.19 -- Vrndavana, September 16, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">How Kṛṣṇa can appear in a form of sound which we can hear. It is for our benefit. Not that it is material. Therefore Narottama dāsa Ṭhākura says, golokera prema-dhana hari-nāma saṅkīrtana. Hari-nāma-saṅkīrtana is not ordinary sound. Don't treat it as ordinary sound. It is the... Just like we, by radio we can send message from Europe, it may come to India. (break) ...such powerful machine and you can talk. That is possible. But that is not this sound. Golokera prema-dhana hari-nāma-saṅkīrtana, rati nā janmilo kene tāy. So don't think that this hari-nāma-saṅkīrtana is ordinary vibration of this material world. Never think so. You should immediately see that the saṅkīrtana, Hare Kṛṣṇa, is Kṛṣṇa and Rādhā. Harā and Kṛṣṇa. Rādhā-Kṛṣṇa or Sītā-Rāma or Lakṣmī-Nārāyaṇa. Any form of the Lord Viṣṇu. Hare Kṛṣṇa means the Supreme Lord and His spiritual potency.</p>
<p>So we address; Hare, "Oh, the energy, spiritual energy of the Lord," and Kṛṣṇa, "O the Supreme Lord," Hare Rāma, the same thing. Paraṁ Brahman. Rāma means Paraṁ Brahman, Kṛṣṇa means Paraṁ Brahman and... So what is the meaning of addressing, "He Kṛṣṇa, He Rādhe, He Rāma." Why? There should be some... Why you are asking? That "Just engage me in your service." That is taught by Śrī Caitanya Mahāprabhu.</p>
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<div id="LectureonSB1727VrndavanaSeptember241976_14" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="182" link="Lecture on SB 1.7.27 -- Vrndavana, September 24, 1976" link_text="Lecture on SB 1.7.27 -- Vrndavana, September 24, 1976">
<span class="link">[[Vanisource:Lecture on SB 1.7.27 -- Vrndavana, September 24, 1976|Lecture on SB 1.7.27 -- Vrndavana, September 24, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So at least we Indians we are trained up like that. Not only trained up, we are born devotees. Anyone who has taken birth in India, that is special facility. In their previous birth, they had performed many austerities, much austerities. Even the demigods, they desire also to take birth in India to get this opportunity. So India... Don't think... India means this planet, Bhāratavarṣa. There is good opportunity. So we should not think. If we think that "Here is a stone statue," then it will not prolong many days. It will not... Galagraha. No more vigraha, but galagraha. Suppose I have established this temple. Now under my direction, my disciples are worshiping vigraha. Vigraha means the form of the Lord, rūpa. But if there is no following of the regulative principles, then after my death it will be galagraha, a burden, that "Our rascal Guru Mahārāja established this temple, and we have to worship, early rise in the morning, all botheration." This will be... That is called galagraha, a burden, "He has left with us a burden." This is the risk. Then this, such a big temple will be mismanaged, and you'll find that "This is breaking" and "This is unclean," and there is no attention. This will be our... That is called galagraha. "The rascal has given us a burden."</p>
<p>So it is very difficult. If we lost, if we have lost that feeling that "Here is Kṛṣṇa. Here is a chance to serve Him..."</p>
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</div>
<div id="LectureonSB174546VrndavanaOctober51976_15" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="193" link="Lecture on SB 1.7.45-46 -- Vrndavana, October 5, 1976" link_text="Lecture on SB 1.7.45-46 -- Vrndavana, October 5, 1976">
<span class="link">[[Vanisource:Lecture on SB 1.7.45-46 -- Vrndavana, October 5, 1976|Lecture on SB 1.7.45-46 -- Vrndavana, October 5, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So, nāvamanyeta karhicit martya-buddhyā. Ācārya should not be considered as ordinary human being. Vaiṣṇave jāti-buddhir guruṣu nara-matiḥ, arcye viṣṇau śilā-dhīr guruṣu nara-matiḥ. These are the injunction. Nārakī. Everyone knows that here is vigraha, Gaura-Nitāi vigraha, Kṛṣṇa-Balarāma vigraha, Rādhā-Kṛṣṇa vigraha. Everyone knows that it was, these vigrahas were ordered from Jaipur and it is now installed. But why people are coming in thousands to see the vigraha? They do not know that it is made of stone? Everyone knows. Maybe one or two may be coming, sentiment. In every temple... Just like Jagannātha Purī everyone knows that Jagannātha is made of wood. Then why lakhs of people are going there to see? Similarly, Bālajī. Everyone knows He's made of stone. But thousands of people are going to see. So this is the system. This is not artificial. This is the system. One... As the vigraha... Vigraha means the form of the Lord. There are eight kinds of the forms of the Lord. They are made of stone, they are made of wood, they are made of jewels, and sometimes they are made of painting, and metal. So many. There are eight. All these vigrahas are to be worshiped. That is mentioned in the śāstras. Painting also. If there is painting or even if you think of the form of the Lord within the mind, that is also vigraha. Just like dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ ([[Vanisource:SB 12.13.1|SB 12.13.1]]). The yogis, they think of Viṣṇu form within the core of the heart. That is also vigraha. Don't think that is imagination. That is also vigraha. So there are eight kinds of vigrahas, and each and every one of them are as good as the other. Similarly, vigraha of guru is also... Sākṣād-dharitvena samasta-śāstraiḥ. This is the injunction of the śāstra. And... "May be in the śāstra, but it is not carried." No, it is carried. Sākṣād-dharitvena samasta-śāstrair uktaḥ **, it is said, tathā bhāvyata eva sadbhiḥ. Those who are aware of the śāstras...</p>
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</div>
<div id="LectureonSB1818NewYorkApril101973_16" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="197" link="Lecture on SB 1.8.18 -- New York, April 10, 1973" link_text="Lecture on SB 1.8.18 -- New York, April 10, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.8.18 -- New York, April 10, 1973|Lecture on SB 1.8.18 -- New York, April 10, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Īśvara, the Supreme Lord, is situated in everyone's heart. The yoga system means to see, find out that God, Paramātmā, or meditate upon Him. Now the yoga system has come down as bodily exercise to keep the health very good, to reduce fat, this is yoga system. This is not yoga system. This is a bodily exercise. Real yoga is that God is within me, but He is invisible, alakṣyam. Antar bahiḥ, although He is within and without, still I cannot see.</p>
<p>So meditation means concentrating the mind to find out God, where He is within my heart. That is real perfection of yoga. So people do not know this science. Here it is nicely explained that antar bahir avasthitam. The virāḍ-rūpa... Just like Arjuna wanted to see the gigantic form of God. He showed him. So we can see the gigantic form in this universe. That is described in the Bhāgavatam. You have read that the big, big mountains, hills, they are the bones of the gigantic form. So they are described. The highest planetary system, Brahmaloka, is the head, or what it is called? Skull? What is this portion? Skull. So the rivers are the veins. The seas are holes like here we have got. In this way it is all described, the gigantic form. So... And gigantic form, at the same time, He is within your heart, very small form.</p>
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</div>
<div id="LectureonSB1818ChicagoJuly41974New2003_17" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="199" link="Lecture on SB 1.8.18 -- Chicago, July 4, 1974 (New-2003)" link_text="Lecture on SB 1.8.18 -- Chicago, July 4, 1974 ">
<span class="link">[[Vanisource:Lecture on SB 1.8.18 -- Chicago, July 4, 1974 (New-2003)|Lecture on SB 1.8.18 -- Chicago, July 4, 1974 ]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So, Kṛṣṇa is not that kind of God, imaginative. He is real God. Therefore He is prakṛteḥ param. Prakṛteḥ means this cosmic manifestation, beyond that. He is creator of this. God is creator of this cosmic manifestation. Therefore it is said prakṛteḥ. Prakṛteḥ means this material nature. Param, superior, beyond. Prakṛteḥ param alakṣyam: but not visible. God is not visible to everyone. He is visible—"Here is God"—but those who have not developed the eyes to see God, they think "Here is a doll, and tese foolish people are worshiping a doll." No. He is God, Kṛṣṇa. He is Kṛṣṇa. This is called arcā-vigraha. Kṛṣṇa agrees to accept your service. If you want to serve the universal form of God, that is not possible. Where you will get so big dress to cover Kṛṣṇa, if He appears in His universal form.? (laughter) But He is so kind that He has come in a form. Because He is almighty, all powerful, so whatever you can provide, you can dress Kṛṣṇa, you can feed Kṛṣṇa, you can decorate Kṛṣṇa. It is His mercy, to become handy for your service. This is called arcā-vigraha. </p>
<p>So the devotional service is so nice that—this example I have given many times—just like in front of your house there is small letterbox, a red letterbox, but if you put your letters within that box it will go ten thousand miles away. Therefore it is post office. It is not a box. It is post office. The post office has kindly come before your door for your convenience, so that you can put your letters there and it will go to the destination. Similarly, this arcā-vigraha, He is just like that. Although Kṛṣṇa is universal, still He has agreed to take your service. That will be accepted.</p>
</div>
</div>
<div id="LectureonSB1836LosAngelesApril281973_18" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="234" link="Lecture on SB 1.8.36 -- Los Angeles, April 28, 1973" link_text="Lecture on SB 1.8.36 -- Los Angeles, April 28, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.8.36 -- Los Angeles, April 28, 1973|Lecture on SB 1.8.36 -- Los Angeles, April 28, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That is bhakti. Simply always be engaged in hearing and chanting about Krsna. Śravaṇaṁ kīrtanaṁ viṣṇoḥ.</p>
<p>Then further. As soon as you become expert in hearing and chanting, then the next stage is smaraṇam. Smaraṇam, thinking of. Anything you speak or hear, later on you contemplate, you meditate, smaraṇam. So smaraṇam is the third stage. First of all, one must begin with hearing, śravaṇam. Otherwise, what about, meditation? Therefore we must first of all hear about the subject matter of meditation. If you do not know the subject matter of meditation, where is the question of meditation? And that is chanting. Śravaṇaṁ kīrtanaṁ viṣṇoḥ ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]). About Lord Viṣṇu. Actually yoga meditation means to see the form of the Lord, four-handed viṣṇu-mūrti within the heart. That is real meditation. Now these rascals, they have manufactured so-called meditation. That is not meditation. Meditation means to see the form of the Lord within your heart. Because in, in the heart there is the Lord. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). So by controlling all the senses. The senses are very restless. They are going this way and that way, this way and that way. Mind is going this way, that way. So by this aṣṭāṅga-yoga system, by sitting posture, by controlling the breathing, by modes of different posture of seeing, so many things there are. The real thing is to control the mind and concentrate it on the form of Viṣṇu. That is the real thing. That is called samādhi. Pratyāhāra samādhi. So aṣṭāṅga-yoga means to come to this point of smaraṇam, smaraṇam, arcanam.</p>
</div>
</div>
<div id="LectureonSB1838LosAngelesApril301973_19" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="237" link="Lecture on SB 1.8.38 -- Los Angeles, April 30, 1973" link_text="Lecture on SB 1.8.38 -- Los Angeles, April 30, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.8.38 -- Los Angeles, April 30, 1973|Lecture on SB 1.8.38 -- Los Angeles, April 30, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So these eight material elements, they are energies, separated energies. Bhinnā me prakṛtir aṣṭadhā. And, because the energetic is there behind this energy... Just like electric power. We are using electric power, but behind this electric power there is the powerhouse and there is the engineer who is producing the power. The rascals, they do not understand this. They simply see the power. But behind the power there is the power-maker, the source of power. They do not understand it. Therefore Kṛṣṇa comes and says that "I am the power-maker. I am behind this power." Kṛṣṇa personally comes, because we have no eyes to see Kṛṣṇa, neither we can understand Kṛṣṇa. He therefore comes. What kind...? God, we are simply contemplating God. What is the form of God? God must be very old man. Because He has created millions and millions of years ago, therefore He must be very old man. This is our contemplation. We are going on. Therefore God comes before you: "Here, see what is God." He's so kind. Yadā yadā hi dharmasya glānir bhavati bhārata ([[Vanisource:BG 4.7 (1972)|BG 4.7]]).</p>
<p>So God comes here in His person. He leaves behind Him His instruction, just like Bhagavad-gītā. He leaves behind Him His devotees who can explain. But still we are so stubborn, we shall not accept God. This is the foolishness, mūḍha. They have been called mūḍhāḥ, rascals, fools. God is there; God's energy is there. If you cannot see God, you see God's energy. Just like if you cannot see the electric powerhouse and the engineer who is within the powerhouse generating the power, but you should understand you are using electricity in so many ways. You are using in kitchen, you are using floor cleansing, using your, I mean to say, cleansing and so many things you are using. Your tape recorder, everything. In your country, especially, everything electric, every... So one should inquire—that is intelligence—that wherefrom this electricity's coming?</p>
</div>
</div>
<div id="LectureonSB11532LosAngelesDecember101973_20" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="300" link="Lecture on SB 1.15.32 -- Los Angeles, December 10, 1973" link_text="Lecture on SB 1.15.32 -- Los Angeles, December 10, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.15.32 -- Los Angeles, December 10, 1973|Lecture on SB 1.15.32 -- Los Angeles, December 10, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">People, when they become debauch to enjoy life in this material world... What is the enjoyment? The last enjoyment is sex life. Is that very good enjoyment? But they have accepted. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). Maithuna means sex intercourse. That is their life and soul. They do not know. They have no information. There is better pleasure, eternal pleasure. That they do not know.</p>
<p>Therefore there is need of Kṛṣṇa consciousness movement to understand that... What is that? Niśamya bhagavan-mārgam, The way of God. The rascals do not understand what is God, they do not know what is the feature of God, and still, they will not accept this Kṛṣṇa consciousness movement. We are giving, "Here is God. Here is the form of God. He is so nice. He is so beautiful. His address is this. You can go there by this process." "No. We don't want." "Then what you want?" "I want to become a pig. (laughter) That's all." "All right, you become pig. What can be done? And what shall you eat?" "I will eat stool. That's all." "All right. Not prasādam?" "No."</p>
<p>So what can we do? We are distributing you prasādam, and he will go to eat some rascal thing in the restaurant. Just see. This is misfortune. Mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ ([[Vanisource:SB 1.1.10|SB 1.1.10]]). Because unfortunate in this age, they will accept something wrong. Therefore our task is very responsible. We have to canvass. We have to plead, solicit, "Please come here. Please come here in this temple and learn something."</p>
</div>
</div>
<div id="LectureonSB11535LosAngelesDecember131973_21" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="303" link="Lecture on SB 1.15.35 -- Los Angeles, December 13, 1973" link_text="Lecture on SB 1.15.35 -- Los Angeles, December 13, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.15.35 -- Los Angeles, December 13, 1973|Lecture on SB 1.15.35 -- Los Angeles, December 13, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Govindam, Govinda is ādi-puruṣa. So ādi-puruṣa means the original person. In the Bhagavad-gītā it is said by Kṛṣṇa Himself, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya ([[Vanisource:BG 7.7 (1972)|BG 7.7]]), "I am the Supreme Person." Now there are different forms of God, advaitam acyutam anādim ananta-rūpam (Bs. 5.33). There are different incarnations. Just like īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). That Kṛṣṇa, He is staying in everyone's heart. This is also another incarnation, antaryāmī, Supersoul incarnation. Just imagine how many. Anantyāya kalpate, these living entities are unlimited, so this incarnation, īśvaraḥ sarva-bhūtānām ([[Vanisource:BG 18.61 (1972)|BG 18.61]]), the Lord in everyone's heart is staying. So how many you cannot count, there is no question. Not only that; it is said that aṇḍāntara-stham, He is staying as Garbhodakaśāyī Viṣṇu within this universe.</p>
<p>We should always remember that without spirit soul there cannot be any material development. That is practical. Just like the seed, the living soul, for changing his body, he is put into the semina of a male. Karmaṇā daiva-netreṇa ([[Vanisource:SB 3.31.1|SB 3.31.1]]). This is the process of changing body. Daiva-netreṇa. This is being how you have to change your body. That is not under your control. After your death you are unconscious. Just like when you are on a surgical operational table you are completely under the surgeon. He puts you on the table, you unconscious, and he is operating as he likes. You don't protest. Similarly, we have got three condition. This is awakened stage we are talking, but at night we dream. That is called svapna stage, dreaming stage. And there is another stage, when you don't dream, you are simply unconsciousness. If somebody has gone surgical operation he might have experienced that completely unconscious. So then dream comes. When you come to consciousness from unconsciousness, you come to dreaming condition. From dreaming condition you come to this awakened stage.</p>
</div>
</div>
<div id="LectureonSB11539LosAngelesDecember171973_22" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="307" link="Lecture on SB 1.15.39 -- Los Angeles, December 17, 1973" link_text="Lecture on SB 1.15.39 -- Los Angeles, December 17, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.15.39 -- Los Angeles, December 17, 1973|Lecture on SB 1.15.39 -- Los Angeles, December 17, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just like in your country, the currency notes are advertised, "In God We Trust." But if we ask anybody that "This is the slogan of your state. What do you know about God?" nobody can reply. They will say, "It is something like this, something like that." But no... Everything vague idea. Nobody knows what is God, neither he knows how to trust in God. That is instructed in the Bhagavad-gītā: what is God and how to trust in Him. This is the subject matter of Bhagavad-gītā. But the people do not know. They simply have the slogan, "In God We Trust." Nobody knows what is God.</p>
<p>But we are trying to give the contribution, what is God. Not only God—His form, His name, His address, everything we are giving. Here is the form of God, Kṛṣṇa. If you do not believe, that He is not God, then you must say what is your idea of God. If you do not know what is the idea of God, then you must accept from me. And how can you deny that Kṛṣṇa is not God? First of all you have to know what is God. God means the Supreme. That is the dictionary word, "Supreme Being." So Kṛṣṇa is the Supreme Being. Kṛṣṇa is the Supreme Being. Here we see a rich man, he enjoys, and his assistants, his managers, his secretaries, they work. They bring money from business, from factory, and the proprietor enjoys. This is a crude example. Similarly, here is God. He is in the enjoying spirit. He is not going to the office to manage his factory. No. He doesn't go. He simply enjoys. That is the injunction of the Vedas: na tasya kāryaṁ karaṇaṁ ca... Definition of God, what is God.</p>
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</div>
<div id="LectureonSB11622HawaiiJanuary181974_23" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="338" link="Lecture on SB 1.16.22 -- Hawaii, January 18, 1974" link_text="Lecture on SB 1.16.22 -- Hawaii, January 18, 1974">
<span class="link">[[Vanisource:Lecture on SB 1.16.22 -- Hawaii, January 18, 1974|Lecture on SB 1.16.22 -- Hawaii, January 18, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That Lord Kṛṣṇa now, in the form of Lord Caitanya, Śrī Kṛṣṇa Caitanya, and sāṅgopāṅgāstra-pārṣadam, associated with His personal expansions, Śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda... This is described. Sāṅgopāṅgāstra-pārṣadam, with these... In the former incarnation, He was killing the demons directly with sword or the sudarśana-cakra, some way or other. Now, in this age, they're already dead. So if Kṛṣṇa comes to kill them with sudarśana-cakra and sword, they will not be profited. Therefore, these are the astras, these are the swords: the devotees of Lord Kṛṣṇa who are preaching Kṛṣṇa consciousness. They are the Lord's weapon. And they're getting victory. Sāṅgopāṅgāstra-pārṣadam. So those who are intelligent, su-medhasaḥ, they will worship this form of God in this Kali-yuga. And what is the process of worshiping? Yajñaiḥ saṅkīrtana-prāyaiḥ.</p>
<p>So these rascals, position, the rascal guardians, you have to fight with them, but not with sword or any other weapon; the saṅkīrtana movement, yajñaiḥ saṅkīrtana-prāyaiḥ. If you stick to this principle of chanting Hare Kṛṣṇa mantra, yajñaiḥ, if you have got good brain, su-medhasaḥ, then you will take this means, and by the help of Śrī Kṛṣṇa Caitanya Mahāprabhu, you'll conquer all over the world. All over the world. You cannot take up any other means. That will not be successful because the śāstra says, yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ ([[Vanisource:SB 11.5.32|SB 11.5.32]]). So at the present moment, our position is very precarious. We are in the darkness, ignorance, and so many other things, corollaries to these things. Rāṣṭrāṇi vā tair avaropitāni itas tataḥ. Just see. Five thousand years ago this Śrīmad-Bhāgavatam was written, the symptoms of Kali-yuga.</p>
</div>
</div>
<div id="LectureonSB211NewYorkApril101969_24" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="348" link="Lecture on SB 2.1.1 -- New York, April 10, 1969" link_text="Lecture on SB 2.1.1 -- New York, April 10, 1969">
<span class="link">[[Vanisource:Lecture on SB 2.1.1 -- New York, April 10, 1969|Lecture on SB 2.1.1 -- New York, April 10, 1969]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Again from the beginning, oṁ namo bhagavate vāsudevāya. (devotees chant ślokas in unison. Prabhupāda corrects them in third verse) So Gargamuni, you can read where you left yesterday.</p>
<p>Gargamuni: Page one. "Similarly, in the Second Canto, the post-creation cosmic manifestation is described. The different planetary systems are described in the Second Canto as different parts of the universal body of the Lord. For this reason, the Second Canto can be called "The Cosmic Manifestation." There are ten chapters in the Second Canto, and in these ten chapters the purpose of Śrīmad-Bhāgavatam and the different symptoms of this purpose are narrated. In the first chapter the glories of chanting are described and the process of meditation on the universal form of the Lord by the neophyte devotees is hinted. In the first verse Śukadeva Gosvāmī replies to the questions of Mahārāja Parīkṣit, who asked him about one's duty at the point of his death. Mahārāja Parīkṣit was glad to receive Śukadeva Gosvāmī and he was proud of being a descendant of Arjuna, the intimate friend of Kṛṣṇa. Personally, he was very humble and meek, but he expressed his gladness that Lord Kṛṣṇa was very kind to the sons of Pāṇḍu, or his grandfathers, especially his own grandfather Arjuna. And because Lord Kṛṣṇa is always pleased with His family, therefore at the verge of Mahārāja Parīkṣit's death, Śukadeva Gosvāmī was sent to help him in the process of self-realization."</p>
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</div>
<div id="LectureonSB2322LosAngelesJune191972_25" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="395" link="Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972" link_text="Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972|Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972]]: </span><div class="text"><p style="display: inline;">Prabhupāda: That's all right. So,</p>
:barhāyite te nayane narāṇāṁ
:liṅgāni viṣṇor na nirīkṣato ye
:pādau nṛṇāṁ tau druma-janma-bhājau
:kṣetrāṇi nānuvrajato harer yau
:([[Vanisource:SB 2.3.22|SB 2.3.22]])
<p>Word meaning?</p>
<p>Pradyumna: (reads synonyms, then:) Translation: "The eyes which do not look at the symbolic representations of the Personality of Godhead, Viṣṇu, His forms, name, quality, etc., are like those printed on the plumes of the peacock, and the legs which do not move to the holy places, where the Lord is remembered, are considered to be like tree trunks."</p>
<p>Prabhupāda: So, the peacock plumes, they look like eyes, painted. But it has no power to see. Similarly, if we do not see the forms of the Lord, just like in this temple we are seeing, then these eyes are to be considered as painted eyes. Not real eyes. Simply just appearing like eyes. It has no use. The human form of life, the eyes are there, particular eyes, to see the forms of the Lord eye to eye. And because our present position is that with these material eyes we cannot see the Lord in His spiritual form, therefore the Lord has kindly appeared before us in a manner in which we can see Him. The forms of the Lord is not imagination. They say that they imagine some form. Sādhakānāṁ hitvārthāya brahmaṇo rūpa-kalpanaḥ. The Māyāvādī philosophers, due to their poor fund of knowledge, they think that "The Absolute Truth is formless, but because we cannot meditate upon formless, something formless, let us imagine some form." Imagine. Nirviśeṣa-vādī, nirākāra-vādī, they imagine forms.</p>
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</div>
<div id="LectureonSB2322LosAngelesJune191972_26" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="395" link="Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972" link_text="Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972|Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972]]: </span><div class="text"><p style="display: inline;">Pradyumna: "Especially for the householder-devotees, the path of Deity worship is strongly recommended. As far as possible, every householder, by the direction of the spiritual master, must install the Deity of Viṣṇu, forms like Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa, or Sītā-Rāma especially, or any other form of the Lord, like Nṛsiṁha, Varāha, Gaura-Nitāi, Matsya, Kūrma, śālagrāma-śilā and many other forms of Viṣṇu, like Trivikrama, Keśava, Acyuta, Vāsudeva, Nārāyaṇa, Dāmodara, etc., as they are recommended in the Vaiṣṇava tantras or purāṇas, and one's family should worship strictly, following the directions and regulation of arcanā-vidhi."</p>
<p>Prabhupāda: Hm. Now, this is the important point. I understand that some of our householder devotees are ordering for Deities in India. But here is the point. The point is that they "worship strictly, following the direction and regulation of arcanā-vidhi." Don't make a play. If you follow strictly the Deity worship method, then you establish; otherwise, don't establish. It will be offense. One who is able to manage... Just like we are showing the example, how to worship Deity in the temple. In the same way, if one can... The idea is, as here, our devotees are engaged in the worship of the Deity, similarly, a householder, when all the family members are trained up how to worship the Deity, then they can establish. Not that make a farce. Cleanliness, and the rules and regulation, that must be... That is the duty of every... Actually, the higher castes in India still, everyone—brāhmaṇa, kṣatriya, vaiśya—they must have Deity worship at home. Therefore, in the Bhagavad-gītā it is said, śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate ([[Vanisource:BG 6.41 (1972)|BG 6.41]]).</p>
</div>
</div>
<div id="LectureonSB2322LosAngelesJune191972_27" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="395" link="Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972" link_text="Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972|Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Śrī-vigraha is the arcā, or suitable worshipable form of the Lord, and the disciple should be engaged in worshiping the Deity regularly by śṛṅgāra, by proper decoration and dressing, as also by mandira-mārjana, the matter of cleansing the temple. The spiritual master teaches the neophyte devotee all these kindly and personally to help him gradually in the realization of the transcendental name, quality, form, etc., of the Lord.</p>
<p>Only attention engaged in the service of the Lord, especially in dressing and decorating the temple, accompanied by musical kīrtana and spiritual instructions from scriptures, can save the common man from the hellish cinema attractions and rubbish sex-songs broadcast everywhere by radios. If one is unable to maintain a temple at home, he should go to another's temple where all the above performances are regularly executed. Visiting the temple of a devotee and looking at the profusely decorated forms of the Lord well dressed in a well-decorated, sanctified temple naturally infuse the mundane mind with spiritual inspiration. People should visit holy places like Vṛndāvana where such temples and worship of the Deity are specifically maintained. Formerly all rich men like kings and rich merchants constructed such temples under the direction of expert devotees of the Lord, like the six Gosvāmīs, and it is the duty of the common man to take advantage of these temples and festivals observed in the holy places of pilgrimage by following in the footsteps of great devotees (anuvraja).</p>
</div>
</div>
<div id="LectureonSB2323LosAngelesJune201972_28" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="396" link="Lecture on SB 2.3.23 -- Los Angeles, June 20, 1972" link_text="Lecture on SB 2.3.23 -- Los Angeles, June 20, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.3.23 -- Los Angeles, June 20, 1972|Lecture on SB 2.3.23 -- Los Angeles, June 20, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The nostrils... We smell. So our Kṛṣṇa consciousness smelling means we should offer all nice flowers and tulasī on the lotus feet of the Lord. And we shall accept prasādam. The priest will offer, and if we smell that, then our smelling power is fulfilled. That means... These Kumāras, catuḥsana Kumāras, Sanaka-kumārādi, they were first of all impersonalists, but after smelling the tulasī leaves which were offered to the lotus feet of Viṣṇu, they become personalists. So this is an opportunity. If anyone comes, smells the flowers and the tulasī offered to Viṣṇu, tastes the viṣṇu-prasāda, and sees the Lord's form, in this way he develops Kṛṣṇa consciousness. So this is opportunity. This temple means an opportunity, a process, a simple process. Not simple for ordinary man, but actually it is simple. Anyone can smell the flowers offered to Kṛṣṇa. Anyone can eat the foodstuffs offered to Kṛṣṇa. Anyone can see the Deity so nicely decorated. Anyone can hear Hare Kṛṣṇa mantra.</p>
<p>So we have got these senses. So if we engage our senses in this way-our seeing power, our hearing power, our talking power, our smelling power, our touching power, our tasting power—in this way, if we engage everything in connection with Kṛṣṇa, very easily we become Kṛṣṇa conscious. And as soon as we become Kṛṣṇa conscious, then our life is successful. We become liberated from this bondage of birth and death. So this is the process. Now read.</p>
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</div>
<div id="LectureonSB294JapanApril221972_29" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="407" link="Lecture on SB 2.9.4 -- Japan, April 22, 1972" link_text="Lecture on SB 2.9.4 -- Japan, April 22, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.9.4 -- Japan, April 22, 1972|Lecture on SB 2.9.4 -- Japan, April 22, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If God is everywhere, why not in the temple? These are the atheistic proposal. If God is everywhere, so why not in the temple? In the temple I can see God, at least. The form of God, it is being worshiped, offered prasādam. So there is a spiritual atmosphere. So why shall I not go to the temple? So actually God is everywhere. That's a fact. But so long I am not purified, I have to see God as they are prescribed in the śāstra. Here the Deity, He is God, but because I have no power to see God, therefore I see that "Oh, it is made of wood. It is made of metal." That is my imperfect senses (perception?). But God is there also. God is everywhere, so God is here also. Why you are talking of metal and wood? From reasoning, argument, if God is everywhere, why not He is in the metal or wood? In your eyes it is metal, but we see God. Just like Caitanya Mahāprabhu, as soon as saw Jagannātha, He fainted. Therefore viśuddhy-artham. Ātma-tattva-viśuddhy-artham.</p>
<p>So we have to learn how to purify our senses. Then we can see God everywhere. Premāñjana-cchurita-bhakti-vilocanena (Bs. 5.38). Brahma-saṁhitā. Premāñjana-cchurita. When we develop love of God, prema añjana, that ointment... Just like we apply some ointment to the eyes to make it clear—our vision becomes clearer—similarly, there is ointment which is called love of Godhead. If we develop that love of Godhead, so by that ointment, when our imperfect eyes will be cleansed, then we can see God. This is the process. Ātma-tattva. So ātma-tattva viśuddhy-artham. Ātma-tattva. Yāvan na jijñāsata ātma-tattvam. So the beginning of purification is first of all to understand "what I am. Am I this body or something else?" Ātma-tattva. If we can understand "myself, what I am," then I can understand God also. Or if I can understand God, then I can understand me also. Just like if you see the sun, you can see yourself also. In the darkness you cannot see yourself, neither the sun.</p>
</div>
</div>
<div id="LectureonSB294JapanApril221972_30" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="407" link="Lecture on SB 2.9.4 -- Japan, April 22, 1972" link_text="Lecture on SB 2.9.4 -- Japan, April 22, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.9.4 -- Japan, April 22, 1972|Lecture on SB 2.9.4 -- Japan, April 22, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The karmīs, they are accepting this gross body as ātmā, the gross body as ātmā, or the subtle body. The jñānīs, they are accepting mind, intelligence, as ātmā. But ātmā is above. Therefore we have to purify the idea of ātma-tattvam. Ātma-tattva-viśuddhy-artham. Ātma-tattva-viśuddhy-artham. Yad āha. So we have to hear from authorities, from Bhagavān. Brahmaṇe darśayan rūpam avyalīka-vratādṛtaḥ. Because Brahmā underwent great tapasya for hundreds of years, so, being pleased upon Brahmā, Kṛṣṇa, Lord Kṛṣṇa, explained to him this ātma-tattva.</p>
<p>So Kṛṣṇa is within. In the beginning of Bhāgavata, tene brahma hṛdā... The... Darśayan. When Brahmā saw the form of the Lord—not exactly outside but from within. And He educated him from within. Tene brahma hṛdā. Hṛdā means through the heart He transmitted the knowledge, bhagavat-tattva. And after understanding the bhagavat-tattva instructed by the Supreme Personality of Godhead, he wrote this Brahma-saṁhitā. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam (Bs. 5.29). There are hundred chapters of Brahma-saṁhitā. They are lost. Only the fifth chapter was found in a temple in a handwritten leaf. And Caitanya Mahāprabhu collected it, and He gave it to His disciple, that "This Brahma-saṁhitā is the summary of Śrīmad-Bhāgavatam. So you take..." So Brahmā learned this, what is Kṛṣṇa, what is Bhagavān, from Bhagavān. So you have to learn also from Bhagavān. So Bhagavān is teaching Himself to Arjuna, Kṛṣṇa. And you try to understand as Arjuna understood. Then you also directly learn what is taught by Kṛṣṇa. Kṛṣṇa was accepted by Arjuna, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān: ([[Vanisource:BG 10.12-13 (1972)|BG 10.12]]) "You are Parabrahman. You are the Supreme Brahman." Paraṁ dhāma: "You are the rest of everything." Paraṁ dhāma. Pavitram is the supreme pure. Paramaṁ bhavān śāśvataṁ puruṣam: "You are puruṣam, enjoyer." So these things were accepted by Arjuna. So if we simply accept as Arjuna accepted, then we also learn what is Bhagavān. (break)</p>
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<div id="LectureonSB294JapanApril221972_31" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="407" link="Lecture on SB 2.9.4 -- Japan, April 22, 1972" link_text="Lecture on SB 2.9.4 -- Japan, April 22, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.9.4 -- Japan, April 22, 1972|Lecture on SB 2.9.4 -- Japan, April 22, 1972]]: </span><div class="text"><p style="display: inline;">Pradyumna: "The form of the Lord which was manifested before Brahmā..." (break)</p>
<p>Prabhupāda: ...intelligence that our form we change or we die, so Kṛṣṇa never dies. Kṛṣṇa never dies. The evidence of death is... Just like in our past life we had some body and we died. We have got another body. Kṛṣṇa does not die means He does not change His body. Sambhavāmy ātma-māyayā ([[Vanisource:BG 4.6 (1972)|BG 4.6]]). If He would have died, then He could not recollect in His mind the incident which happened millions of years ago. He says, vivasvān, proktavān aham avyayam, vivasvān manave prāha. When Arjuna inquired that "You say that You instructed this Bhagavad-gītā, this science, to Vivasvān long, long, millions of years ago. How can I believe it?" Therefore He said, "I remember it. You don't remember. Therefore I do not die. You die." This is it. One who can remember, he does not die. Just like I... So long I can remember of my childhood activities, boyhood activities, I have not died. Is it not? Although the body is gone. This is the evidence that Kṛṣṇa does not die. Try to understand this point. Death means forgetting everything. That is death. But if you can remember, that is not death. It is clear?</p>
<p>Devotees: Yes.</p>
<p>Prabhupāda: Yes. So I change my body, but I remember that I was a child, I was a boy, I was playing like this. I was doing like this. My mother was chastising me like this. Therefore I am not dead. But the body is gone. So this is the distinction between death and life. If you can remember, then you have not died. And if you forget, that is death. But the ātmā is permanent, eternal. So Kṛṣṇa does not die. Otherwise, how He could remember? This is the reason. You try to understand all this reasoning. You have to preach. This is the reason. Because Kṛṣṇa says that "I remember everything," therefore Kṛṣṇa does not die. Is it established or not? Yes. You say... My personal example... Because I remember all my childhood, boyhood activities, therefore I am not dead. Nobody says that "You are dead man," although my bod</p>
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<div id="LectureonSB2948TokyoApril231972_32" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="408" link="Lecture on SB 2.9.4-8 -- Tokyo, April 23, 1972" link_text="Lecture on SB 2.9.4-8 -- Tokyo, April 23, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.9.4-8 -- Tokyo, April 23, 1972|Lecture on SB 2.9.4-8 -- Tokyo, April 23, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">He manifested His form to Brahmā. That means God is not formless. If He is formless then how He could show His form? Brahmaṇe darśayan rūpam avyalīka. Avyalīka means without any cheating. Where is avyalīka? "Without any deceptive motive." So those who have realized impersonal form, not form, impersonal feature, they are cheated. They do not know actually what is God, what is the Absolute Truth. Avyalīka-vrata. And why Brahmā was favored to see the form of the Lord? Because he underwent severe tapasya, vow, worship. So God, or the Absolute Truth, is not formless. He has his form, sac-cid-ānanda-vigraha (Bs. 5.1). But that can be seen only by persons who underwent severe austerities, penances, or engaged in devotion. Bhaktyā mām abhijānāti ([[Vanisource:BG 18.55 (1972)|BG 18.55]]). Otherwise, they will remain impersonal. The conclusion is, those who are impersonalists, their knowledge is imperfect. They have still to go forward.</p>
<p>Therefore Bhagavad-gītā says bahūnāṁ janmanām ante ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). After many, many births of continued impersonal views, when he actually comes to the right platform of knowledge, he surrenders to Vāsudeva. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ: ([[Vanisource:BG 7.19 (1972)|BG 7.19]]) "That mahātmā, that saintly person, is very rare." All the so-called swamis or yogis, they are all impersonalists. Therefore our swamis, they are very rare. They are not ordinary, these so-called swamis and yogis because they know the personal feature of God. Go on.</p>
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<div id="LectureonSB2948TokyoApril231972_33" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="408" link="Lecture on SB 2.9.4-8 -- Tokyo, April 23, 1972" link_text="Lecture on SB 2.9.4-8 -- Tokyo, April 23, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.9.4-8 -- Tokyo, April 23, 1972|Lecture on SB 2.9.4-8 -- Tokyo, April 23, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">They are all imperfect. So whatever knowledge you gather, the so-called scientists, they are all imperfect. Real perfect knowledge is here, Veda. Vedaiś ca sarvaiḥ. Therefore you should see through the Vedic version what is actually the fact. So the living entities, sarva-ga. Sarva-ga means a living entity can enter anywhere, and the material function is there. Just like we say "The point has no length, no breadth." Why? But I can see point. Why length and...? "I have no instrument to measure it." That you say. You cannot say there is no length and breadth. You have no instrument to measure what is the length and breadth of the point. You say...</p>
<p>Similarly you cannot understand what is the form of God. You say, "Oh, God is false." But from the śāstra we can understand. Here it is said that rūpaṁ sa ādi-devo jagatāṁ paro guruḥ. Brahmaṇe darśayan rūpam. So if God has no form, how He showed His form to Brahmā? He has form. Brahmā has attained the perfection to see the form of God, and the rascals who have no such perfection, they say "No form." That is the position. They, with their imperfect senses, all rascal theories, they are thinking that they have become perfect. But they are not perfect. First thing is that the senses with which you are studying, they are imperfect. What is the value of our eyes? Unless there is sunlight, you cannot see. So how can you say that "Our seeing is absolute"? It is relative. So whatever knowledge we are getting, they're all relative knowledge. Relative means according to my power I am studying, "This is this. This is this." But they are all wrong. You do not know what is actually the position. Therefore the conclusion is that we have to take knowledge from the perfect. Śāstra-cakṣusā. Your eyes should be... Actually we are doing that. Now, directly we are seeing the sun. We see just like the disk. But when you go through scientific books, geographic and other authorit..., astronomy, they, "No, the sun is fourteen hundred thousand times bigger than this planet." So actually we are understanding about the sun not by our direct eyes but through the authoritative knowledge, through the śāstra, through the books.</p>
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</div>
<div id="LectureonSB32514BombayNovember141974_34" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="436" link="Lecture on SB 3.25.14 -- Bombay, November 14, 1974" link_text="Lecture on SB 3.25.14 -- Bombay, November 14, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.25.14 -- Bombay, November 14, 1974|Lecture on SB 3.25.14 -- Bombay, November 14, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is the statement of śāstra, that with our these blunt material senses it is not possible to appreciate or to understand śrī-kṛṣṇa-nāmādi, Kṛṣṇa, His name, His form, His quality, His pastimes, His paraphernalia, His abode, so many things. Kṛṣṇa is not alone, but Kṛṣṇa begins from the name. Then there is form. Generally, for the beginners, neophytes, these two things are essential: to hear the name, to hear the qualities, and see the form of the Lord, to offer worship. That is the instruction of Kṛṣṇa personally. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ([[Vanisource:BG 18.65 (1972)|BG 18.65]]).</p>
<p>So here Bhagavān Kṛṣṇa is present. Even a child comes and offers his respect, it is taken into account, that "Here is a devotee." He does not know anything. Simply by seeing the chanting and dancing—you'll see practically—even a small child, he dances, he claps, he enjoys. He takes part. So the temple means to give chance to everyone, even to the child, to advance one step to Kṛṣṇa consciousness. One step. Svalpam apy asya dharmasya trāyate mahato bhayāt. Even little is accepted and is done, it becomes into account. Just like if you deposit even two annas in the bank, it is kept on your account. It will increase with interest. Similarly, devotional service even done very little, it is not lost. In the śāstra it is said that even it is lost... Not lost. Suppose some reason a man comes and joins this Kṛṣṇa consciousness movement, and in the middle he falls down, he does not make further progress because he falls down. But whatever he has done, that is permanent credit. That will never be lost. Even he stops, then from that point, again he will begin as soon as there will be chance. But whatever he has done, that is a permanent credit. That is the instruction of śāstra.</p>
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<div id="LectureonSB32531BombayDecember11974_35" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="453" link="Lecture on SB 3.25.31 -- Bombay, December 1, 1974" link_text="Lecture on SB 3.25.31 -- Bombay, December 1, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.25.31 -- Bombay, December 1, 1974|Lecture on SB 3.25.31 -- Bombay, December 1, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So now just try to understand the... A personality like Arjuna is not ordinary man. He was advised by Kṛṣṇa to practice this yoga system, meditation, generally. Actually yoga system means meditation. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ ([[Vanisource:SB 12.13.1|SB 12.13.1]]). The yogis, they dhyānāvasthita manasā, mind being absorbed in meditation and concentrates the mind on Viṣṇu form of the Lord, four-handed Viṣṇu. That is dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ ([[Vanisource:SB 12.13.1|SB 12.13.1]]).</p>
:yaṁ brahmā varuṇendra-rudra-marutaḥ stunvanti divyaiḥ stavair
:vedaiḥ sāṅga-pada-kramopaniṣadair gāyanti yaṁ sāma-gāḥ
:dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogino
:yasyāntaṁ na viduḥ surāsura-gaṇā devāya tasmai namaḥ
<p>So this yoga system is meant for persons who are too much bodily attached, this haṭha-yoga system. And otherwise, real yoga system is the sāṅkhya-yoga or bhakti-yoga, real yoga system. This is preliminary. Therefore when Arjuna declined, that "I cannot execute the yoga system," so Kṛṣṇa, in order to pacify Arjuna... Because he was friend—Kṛṣṇa thought that Arjuna is thinking unable to execute this yoga—He pacified him by saying ultimately, "My dear Arjuna, don't be agitated." Indirectly He said that "You are a first-class yogi." "How is that, I am first-class yogi?" "Now, because you are always thinking of Me." Arjuna, he did not know anything but Kṛṣṇa. Kṛṣṇa, when He placed Himself divided into two in the battlefield... Because it was a family fight, so Kṛṣṇa said that "I can divide Myself." Both of them approached. Duryodhana approached and Arjuna also approached, "Kṛṣṇa, You become my side." So Kṛṣṇa said that "I have got eighteen akṣauhiṇī, division of soldiers. That is one side. And I personally, one side." So Arjuna (Duryodhana) thought that "What shall I do simply by taking Kṛṣṇa?</p>
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<div id="LectureonSB32535BombayDecember41974_36" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="456" link="Lecture on SB 3.25.35 -- Bombay, December 4, 1974" link_text="Lecture on SB 3.25.35 -- Bombay, December 4, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.25.35 -- Bombay, December 4, 1974|Lecture on SB 3.25.35 -- Bombay, December 4, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"My Lord, Kṛṣṇa, Govinda, is playing on His flute." Veṇuṁ kvaṇantam aravinda-dalāyatākṣam: (Bs. 5.30) "His eyes are just like petals of the lotus flower." Aravinda-dalāyatākṣaṁ barhāvataṁsam: "Oh, He has some nice peacock feather." These are the Vedic description of Kṛṣṇa, not that the devotees have imagined some... Just like Māyāvādī says, "Just imagine the form of God." God's form cannot be imagined. That is not God. Anything imagination is not fact. It must be factual. And the factual information you get from the Vedas. Not only you get the Vedas, when Kṛṣṇa was present on this earth He exhibited His rūpa, His form, His activities, His līlā. Everything He exhibited so kindly. So you have to think of this kṛṣṇa-līlā, Kṛṣṇa's form, Kṛṣṇa's activities. Janma karma ca me divyam ([[Vanisource:BG 4.9 (1972)|BG 4.9]]). They are divine. They are not material, because Kṛṣṇa has got divine body, sac-cid-ānanda-vigrahaḥ (Bs. 5.1). But to favor us, because devotees are always anxious to see, therefore He comes.</p>
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<div id="LectureonSB32536BombayDecember51974_37" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="457" link="Lecture on SB 3.25.36 -- Bombay, December 5, 1974" link_text="Lecture on SB 3.25.36 -- Bombay, December 5, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.25.36 -- Bombay, December 5, 1974|Lecture on SB 3.25.36 -- Bombay, December 5, 1974]]: </span><div class="text"><p style="display: inline;">Devotee: "Upon seeing the charming forms of the Lord, smiling and attractive, and hearing His very pleasing words, the pure devotee almost loses all other consciousness. His senses are freed from all other engagements, and he becomes absorbed in devotional service. Thus in spite of his unwillingness, he gets liberation without separate endeavor."</p>
<p>Prabhupāda:</p>
:tair darśanīyāvayavair udāra-
:vilāsa-hāsekṣita-vāma-sūktaiḥ
:hṛtātmano hṛta-prāṇāṁś ca bhaktir
:anicchato me gatim aṇvīṁ prayuṅkte
:([[Vanisource:SB 3.25.36|SB 3.25.36]])
<p>So śrī-vigraha-darśanam. This temple is situated to give people the facility as it is described here. Tair darśanīya avayavaiḥ udāra. We have to see the Deity beginning from the lotus feet, not jumping over the smiling face. That is the way. First of all you try to see. And when you are practiced... Try to see the lotus feet of Kṛṣṇa, and when you are practiced to this habit, even after visiting the temple if you go home, if you are practice to see the lotus feet of Kṛṣṇa, that is meditation. So darśanīya avayavaiḥ: "Different limbs." First of all feet, then the thighs, then the belt, then the chest, then you reach the smiling face. Kṛṣṇa and Kṛṣṇa's form... If you meditate on Kṛṣṇa's form, that is Kṛṣṇa. So we associate with Kṛṣṇa, His smiling face, His flute, His hand, His dress, His consort, Śrīmatī Rādhārāṇī, or any other, gopīs, surrounded by. In this way, practice this habit of observing the Supreme Lord. Therefore He has appeared, arcā-vigraha, so that we can see Him.</p>
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<div id="LectureonSB32544BombayDecember121974_38" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="464" link="Lecture on SB 3.25.44 -- Bombay, December 12, 1974" link_text="Lecture on SB 3.25.44 -- Bombay, December 12, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.25.44 -- Bombay, December 12, 1974|Lecture on SB 3.25.44 -- Bombay, December 12, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So my point is: by serving the Supreme Lord, one gives the best service to the family, because if one becomes a Vaiṣṇava, pure Vaiṣṇava, the whole family, up to fourteen generations, they become liberated. Therefore tīvreṇa bhakti-yogena. We should not divert our attention for any other service. We should simply concentrate for rendering service to the Supreme Lord. This is the conclusion. Tīvreṇa bhakti-yogena mano mayy arpitam. Mayi, "unto Me, the Supreme Lord, Kṛṣṇa." This is Kṛṣṇa consciousness. Always thinking of Kṛṣṇa, mayi. That will help. Tīvreṇa bhakti-yogena. Always... That is also advised in Bhagavad-gītā: man-manā, mad-bh... Man-manā bhava mad-bhaktaḥ. Your mind should be engaged always in Kṛṣṇa. Kṛṣṇa or Rāma, which form ever you like-Viṣṇu form, or Lord Viṣṇu, Nārāyaṇa, Kapiladeva. There are innumerable forms of God. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). So Rāma, Nṛsiṁha, Varāha, Kṛṣṇa, Kapiladeva, Balarāma—there are so many forms. So any one of Them, whichever you like... Everyone is... Just like Hanumān. He liked Rāmacandra forms, and Arjuna liked Kṛṣṇa's form. But there is no difference between Rāma and Kṛṣṇa. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu (Bs. 5.39).</p>
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<div id="LectureonSB32618BombayDecember271974_39" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="479" link="Lecture on SB 3.26.18 -- Bombay, December 27, 1974" link_text="Lecture on SB 3.26.18 -- Bombay, December 27, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.26.18 -- Bombay, December 27, 1974|Lecture on SB 3.26.18 -- Bombay, December 27, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Kṛṣṇa orders only māyā that "Give this living entity a body like a demigod, or a dog, or a pig, or a tree." So there are 8,400,000 varieties of body. He has to manage all these. How He is managing? Is He managing personally? No. He is managing through His potency, ātma-māyayā. Here it is said, ātma-māyayā. Samanvety eṣa sattvānāṁ bhagavān ātma-māyayā. Māyā means energy, energy, tricks. This is called māyā. So everything is being done by His potency. So the Māyāvādī philosopher, they says, "When Bhagavān is everywhere—His action is visible in every step, every atom, everywhere—then the original..., where is the original form of Bhagavān? Everything is Bhagavān." That is called nirviśeṣavādi, nirākāravādi, "Bhagavān has no ākāra. He is finished. Because He is everywhere, therefore there cannot be any particular form of God." This is nirviśeṣavādi. That is material conception. Just like if we take something and make into pieces and throw it everywhere, the original form of that particular thing is finished. This is material conception.</p>
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<div id="LectureonSB32619BombayDecember281974_40" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="480" link="Lecture on SB 3.26.19 -- Bombay, December 28, 1974" link_text="Lecture on SB 3.26.19 -- Bombay, December 28, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.26.19 -- Bombay, December 28, 1974|Lecture on SB 3.26.19 -- Bombay, December 28, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is the division. The brāhmaṇa is to be considered the mouth of the Virāḍ-rūpa Bhagavān, the universal form of the Lord; kṣatriya, the bāhu, the arms; and vaiśya, the belly; and śūdra, the leg. So they are meant for cooperation, not that simply falsely becoming proud that "I am brāhmaṇa. You are śūdra." No. The brāhmaṇa is equally important than the śūdra, though both of them are required. But comparatively, because brāhmaṇa is considered to be the brain, he's very important. So the brain must be there. Otherwise, simply possessing hands and legs, what is the meaning if there is no brain?</p>
<p>So at the present moment there is practically no brain, simply hands and legs and belly. Not even hands, simply belly and legs. Rajas-tamo-bhāvāḥ. Rajas, rajas means belly, filling up. And tamas, ignorance, ordered. The leg is ordered, "Go there"; it goes. They cannot do anything independently. So rajas-tamo-bhāvāḥ, at the present moment the rajas-tamo-bhāvāḥ, is very prominent. But therefore society is imperfect. There must be a section of people, sattva-guṇa, and..., sattva-guṇa especially, to guide. Otherwise they will be simply engaged-rajas-tamo-bhāvāḥ. Rajas-tamo-bhāvāḥ means kāma and lobha. Lusty desires and greediness, that's all.</p>
</div>
</div>
<div id="LectureonSB32639BombayJanuary141975_41" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="495" link="Lecture on SB 3.26.39 -- Bombay, January 14, 1975" link_text="Lecture on SB 3.26.39 -- Bombay, January 14, 1975">
<span class="link">[[Vanisource:Lecture on SB 3.26.39 -- Bombay, January 14, 1975|Lecture on SB 3.26.39 -- Bombay, January 14, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Just like the air. We cannot see, but we can touch. The air passes. It touches our body. We can understand, "Now the air is passing." Then?</p>
<p>Nitāi: "Visible forms are understood by analytical study of their constitution. The constitution of a certain object is appreciated by its internal action. For example, the form of salt is appreciated by the interaction of salty tastes, and the form of sugar is appreciated by the interaction of sweet tastes. Tastes and the qualitative constitution are the basic principles in understanding the form of an object."</p>
<p>Prabhupāda: So actually, everything has got form, and there is—why not?—the form of God also. He has got virāḍ-rūpa, and He has got small, also, rūpa. We have got experience of the virāḍ-rūpa in the Bhagavad-gītā. But that is not permanent rūpa. Permanent rūpa of Kṛṣṇa: Dvi-bhuja-muralīdhara. He has got two hands and playing on flute. That is permanent rūpa. Virāḍ-rūpa, as it was shown to Arjuna, it is called naimittika, "under certain conditions." That is not eternal rūpa. Advaitam acyutam anādim ananta... Anādi, eternal.</p>
</div>
</div>
<div id="LectureonSB32646BombayJanuary211975_42" 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">
<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 style="display: inline;" class="text"><p style="display: inline;">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.</p>
<p>So in this life also, we can utilize these earthly things, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca ([[Vanisource:BG 7.4 (1972)|BG 7.4]]). We can utilize all these material elements in the service of the Lord. So with the earth, we can prepare the forms of the Lord, we can prepare the temple of the Lord, so many things. That is required. That is sāttvika. It is called here bhāvanaṁ brahmaṇaḥ sthānaṁ dhāraṇaṁ sad-viśeṣaṇam. Sad-viśeṣaṇam. Sad-viśeṣa and asad-viśeṣa. This is asad-viśeṣa. This is to be understood. Asato mā sad gama. That is the Vedic injunction. Asad-viśeṣa... Just like we have got this city, the roads, the cars, the buildings, and so many other things, transformation of the same earth, but they are asad-viśeṣa. They will not stay. Here anything—the house, the car, the road, the city, the body, the society, the friendship, the nation—they are all asat. But the same thing can be done, sad-viśeṣa. Sad-viśeṣa. This temple is sad-viśeṣa. The Deity is sad-viśeṣa. Worshiping the Deity is sad-viśeṣa. So we can utilize. Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate.</p>
</div>
</div>
<div id="LectureonSB32818NairobiOctober271975_43" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="506" link="Lecture on SB 3.28.18 -- Nairobi, October 27, 1975" link_text="Lecture on SB 3.28.18 -- Nairobi, October 27, 1975">
<span class="link">[[Vanisource:Lecture on SB 3.28.18 -- Nairobi, October 27, 1975|Lecture on SB 3.28.18 -- Nairobi, October 27, 1975]]: </span><div class="text"><p style="display: inline;">Harikeśa: "The glory of the Lord is always worth singing, for His glories enhance the glories of His devotees. One should therefore meditate upon the Supreme Personality of Godhead and upon His devotees. One should meditate on the eternal form of the Lord until the mind becomes fixed."</p>
<p>Prabhupāda:</p>
:kīrtanya-tīrtha-yaśasaṁ
:puṇya-śloka-yaśaskaram
:dhyāyed devaṁ samagrāṅgaṁ
:yāvan na cyavate manaḥ
:([[Vanisource:SB 3.28.18|SB 3.28.18]])
<p>This is called meditation. Yāvan, so long the mind is disturbed and deviates from our subject of meditation, one should practice this kīrtana. Kīrtanīyaḥ sadā hariḥ ([[Vanisource:CC Adi 17.31|CC Adi 17.31]]). Caitanya Mahāprabhu advises that the devotee should chant always, twenty-four hours, kīrtanya: "It is worth singing." It is worth singing, why? Puṇya ślokasya, puṇya ślokasya. Puṇya śloka yaśaskaram. Even if you do not fix up your mind... Kīrtana means fix up your mind, but even if you do not fix up your mind, then you are still gainer. The more you glorify the Lord, you become pious simply by kīrtana. It is not necessary that you understand, but if you go on chanting Hare Kṛṣṇa mahā-mantra, then you become pious. Puṇya-śloka. Kṛṣṇa's another name is Puṇya-śloka, Uttama-śloka. Simply by chanting "Kṛṣṇa," you become pious.</p>
</div>
</div>
<div id="LectureonSB32819NairobiOctober291975_44" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="507" link="Lecture on SB 3.28.19 -- Nairobi, October 29, 1975" link_text="Lecture on SB 3.28.19 -- Nairobi, October 29, 1975">
<span class="link">[[Vanisource:Lecture on SB 3.28.19 -- Nairobi, October 29, 1975|Lecture on SB 3.28.19 -- Nairobi, October 29, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"The process of meditating on the form of the Supreme Personality of Godhead within oneself and the process of chanting the glories or pastimes of the Lord are the same." There is no difference. This is called advaya-jñāna: no difference, absolute. Either you chant, hear, or you try to see within your heart the Supreme Lord—the same thing. "The only difference is that hearing and fixing the mind on the pastimes of the Lord is easier than visualizing the form of the Lord within one's heart, because as soon as one begins to think of the Lord, especially in this age, the mind becomes disturbed, and due to so much agitation, the process of seeing the Lord within the mind is interrupted." Suppose one is big businessman. He is always thinking of his business, how to sell this, how to purchase this. This is... His mind is absorbed with these things. So if he sits down to meditate upon the Lord, it will not be possible. It will not be possible. His mind will be disturbed, and he will think of his business transaction. So that is natural. But if you chant Hare Kṛṣṇa loudly, you will be forced to hear "Kṛṣṇa," and that Kṛṣṇa immediately comes within your mind by force. So it is better process than sit down and think of Kṛṣṇa.</p>
<p>"When there is sound vibrated passing the transcendental pastimes of the Lord, however, one is forced to hear. That hearing process enters into the mind, and the practice of yoga is automatically performed. For example, even a child can hear and derive the benefit of meditating on the pastimes of the Lord simply..." Now, just like these children. They do not understand English, they do not understand language, but when there will be chanting, they will stand up and dance. See how this process is easy. There is no question of language understanding, no question of being young or child. Anyone who will hear the chanting of Hare Kṛṣṇa Mantra, he will be enthused immediately, and that is natural. Unless he is covered with sinful activities very much, he will be enthused. Ceto-darpaṇa-mārjanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]).</p>
</div>
</div>
<div id="LectureonSB32820NairobiOctober301975_45" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="508" link="Lecture on SB 3.28.20 -- Nairobi, October 30, 1975" link_text="Lecture on SB 3.28.20 -- Nairobi, October 30, 1975">
<span class="link">[[Vanisource:Lecture on SB 3.28.20 -- Nairobi, October 30, 1975|Lecture on SB 3.28.20 -- Nairobi, October 30, 1975]]: </span><div class="text"><p style="display: inline;">Harikeśa: "In fixing his mind on the eternal form of the Lord, the yogi should not take a collective view of all His limbs, but should fix the mind on each individual limb of the Lord."</p>
<p>Prabhupāda:</p>
:tasmiḻ labdha-padaṁ cittaṁ
:sarvāvayava-saṁsthitam
:vilakṣyaikatra saṁyujyād
:aṇge bhagavato muniḥ
:([[Vanisource:SB 3.28.20|SB 3.28.20]])
<p>So as we have explained many times, that this arca-mūrti... The rascal class of men, they cannot understand arca-mūrti. They think that "They are worshiping idol." Even amongst the Hindus there are so-called followers of Vedas. They also say that "What is the necessity of worshiping Deity in the temple?" They made very vigorous propaganda in India to stop temple worship. For a short time it has got some reaction, but now it is finished. That rascal propaganda not to worship the Deity in the temple is finished. Nobody cares for that. They think that God is everywhere—except in the temple. (laughter) That is their view. And God is everywhere; why not in the temple? No. That is their poor fund of knowledge. They cannot accommodate. No. God is everywhere but not in the temple. This is their intelligence, rascals. So we have to follow therefore ācārya. Ācāryavān puruṣo veda: one who has accepted ācārya... One who knows the śāstra and practically behaves according to the regulation of śāstra, he is called ācārya. Acinoti śāstrārthaḥ.</p>
</div>
</div>
<div id="LectureonSB32820NairobiOctober301975_46" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="508" link="Lecture on SB 3.28.20 -- Nairobi, October 30, 1975" link_text="Lecture on SB 3.28.20 -- Nairobi, October 30, 1975">
<span class="link">[[Vanisource:Lecture on SB 3.28.20 -- Nairobi, October 30, 1975|Lecture on SB 3.28.20 -- Nairobi, October 30, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">He is always playing His flute, veṇuṁ. Venu means flute. Kvaṇantam. And eyes are like the petals of lotus flower. Venum kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam (Bs. 5.30). And on the head He has got the plume of peacock feather. In this way the description is there in the śāstra. And when Kṛṣṇa came... (aside:) Let him... Why do you disturb? Let him do that. Sit down. So śāstra says Kṛṣṇa is like this. And when Kṛṣṇa appeared on this planet the exactly the same description was there in His form.</p>
<p>So we have to accept the form of the Lord as confirmed in the śāstra and as confirmed by the ācārya. Then it is perfect. Sādhu śāstra guru vākya tinete kariyā aikya. We have to understand something very rigidly by three things, the... It must be confirmed by the śāstra, and it must be confirmed by the ācāryas and by the spiritual master. Very simple thing. We have description of Kṛṣṇa in the śāstra, Brahma-saṁhitā, the treatise given by Lord Brahma. And this Brahma-saṁhitā was collected from South India in handwriting by Caitanya Mahāprabhu and He delivered to His devotees. So the sādhu... Caitanya Mahāprabhu is Kṛṣṇa. Still, He is playing the part of a sādhu. Sādhu and śāstra, Brahma-saṁhitā, and because we have received from Caitanya Mahāprabhu, we are delivering to our disciples: "Here is Kṛṣṇa's form." The sādhu, śāstra, guru. It must be confirmed. Then we can accept, not that whimsically if some rascal comes and becomes God by concoction. We cannot accept. It must be confirmed by... (aside:) Why do you bother? Let them. No, no. As he likes. That's all.</p>
</div>
</div>
<div id="LectureonSB5512ParisAugust121973_47" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="520" link="Lecture on SB 5.5.1-2 -- Paris, August 12, 1973" link_text="Lecture on SB 5.5.1-2 -- Paris, August 12, 1973">
<span class="link">[[Vanisource:Lecture on SB 5.5.1-2 -- Paris, August 12, 1973|Lecture on SB 5.5.1-2 -- Paris, August 12, 1973]]: </span><div class="text"><p style="display: inline;">Prabhupāda: No, there is no contradiction. I am speaking that God is feeding even the animals, even the elephants, even the serpents, and why God will not feed the human kind. This is a wrong impression. Everyone has food fixed by God. Even if he is not serving God, God is supplying all the necessities, to the animals why not to the human being? This is wrong impression. (break) Yes? (break)</p>
<p>Jyotirmayī (translating for Guest): ...that at the beginning one, the word, and this word was God and this word was with God. So what is this word?</p>
<p>Prabhupāda: God, God and God's word. They're identical. God's, God and God's form, God's quality. God's, I mean to say, entourage, everything is God. That is called absolute. As, when I speak, my speaking is different from me, so that is not the case with God. God's words, the vibration of God, that is also God. (break)</p>
<p>Jyotirmayī: ...name of God, can the name of God be pronounced, uttered?</p>
<p>Prabhupāda: Yes, why not.</p>
<p>Jyotirmayī: God was existing before we could utter, we could pronounce, so how can you...</p>
<p>Prabhupāda: So God, because existing, His name was also existing. Therefore, His name is not material name. Because God was existing, His name was existing. So God was existing before creation, therefore His name, His form, is not material.</p>
<p>Jyotirmayī: (If the) name of God is not material, how is it possible to pronounce it materially, with our material tongue?</p>
<p>Prabhupāda: Yes, it is possible, when you are purified.</p>
</div>
</div>
<div id="LectureonSB552HyderabadApril131975_48" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="529" link="Lecture on SB 5.5.2 -- Hyderabad, April 13, 1975" link_text="Lecture on SB 5.5.2 -- Hyderabad, April 13, 1975">
<span class="link">[[Vanisource:Lecture on SB 5.5.2 -- Hyderabad, April 13, 1975|Lecture on SB 5.5.2 -- Hyderabad, April 13, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is sāṅgopāṅgāstra-pārṣadam. This form of the Lord, yajñaiḥ saṅkīrtanaiḥ, He's worshiped not by ritualistic ceremony, which is very expensive or performance of yajña. That is not possible in this age because there is no yajnic brāhmaṇa at the present moment.</p>
<p>So this baivik-yajña (?) is permitted in the..., prohibited in this Kali-yuga because they are not properly performed. It is not possible. Just like our Śrīman Pittieji was searching after a brāhmaṇa to recite the Rāmāyaṇa, Sundarakanda. He's not getting a proper brāhmaṇa. That is the difficulty. How you can perform yajña? There is no yajnic brāhmaṇa at the present moment. Therefore the yajña to be performed at this moment in this Kali-yuga is yajñaiḥ saṅkīrtana-prāyaiḥ yajanti hi su-medhasaḥ. Su-medhasaḥ means with good brain substance. Those who have no brain substance, they are called alpa-medhasaḥ. That is also stated in the Bhagavad-gītā, tad bhavati alpa-medhasaḥ. Alpa-medhasaḥ means there is no brain substance—filled up with cow dung. So one should be su-medhasaḥ. Su-medhasaḥ, nice brain substance. So those who are su-medhasaḥ means with good brain substance, they perform yajñair saṅkīrtanair by saṅkīrtana yajña, Hare Kṛṣṇa. Just see the effect of Hare Kṛṣṇa mantra. This yajña being performed all over the world. How quickly they are capturing Kṛṣṇa consciousness. Just see the effect practically. Therefore those who are intelligent, having good brain substance, they should perform yajña saṅkīrtana, yajñaiḥ..., and worship Lord Caitanya.</p>
</div>
</div>
<div id="LectureonSB552JohannesburgOctober221975_49" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="530" link="Lecture on SB 5.5.2 -- Johannesburg, October 22, 1975" link_text="Lecture on SB 5.5.2 -- Johannesburg, October 22, 1975">
<span class="link">[[Vanisource:Lecture on SB 5.5.2 -- Johannesburg, October 22, 1975|Lecture on SB 5.5.2 -- Johannesburg, October 22, 1975]]: </span><div class="text"><p style="display: inline;">Puṣṭa-kṛṣṇa: Questions, Śrīla Prabhupāda? Does anyone have any questions? (break)</p>
<p>Guest (1): Your Divine Grace Bhaktivedanta Swami Prabhupāda, I saw in the Bhagavad-gītā where the Lord explains to the devotee Arjuna the yoga of His cosmic form. Arjuna, however, visualized an experience, this cosmic form of the Lord. I would like to know what divine grace impart unto Arjuna so that he could visualize the cosmic form of the Lord.</p>
<p>Prabhupāda: God has His form. That I explained the other day. But His form is not like our form. His form is sac-cid-ānanda-vigrahaḥ (Bs. 5.1). His body is eternal, full of knowledge, and blissful. Our, this form is not eternal, neither full of knowledge, nor blissful. So it is not that God has no form. When it is described indirectly that "God has no form," means He has no form like us. Don't think that He has no form. He has no form, material form like us, which is not eternal, not full of knowledge, not blissful. So God has form. So God's form is realized in three different stages.</p>
</div>
</div>
<div id="LectureonSB5519VrndavanaNovember71976_50" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="551" link="Lecture on SB 5.5.19 -- Vrndavana, November 7, 1976" link_text="Lecture on SB 5.5.19 -- Vrndavana, November 7, 1976">
<span class="link">[[Vanisource:Lecture on SB 5.5.19 -- Vrndavana, November 7, 1976|Lecture on SB 5.5.19 -- Vrndavana, November 7, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is described in the Vedic literature. He has two hands and He is playing on flute. He has got the peacock feather on His head. It is not imagination. The Kṛṣṇa arcā-mūrti, it is not imagination, as rascals think, that they have imaginated an idol. This is not idol worship. This is actually... I have several times explained that here is Kṛṣṇa, personally present. We should always think like that, not that it is idol worship. But durvibhāvyam means although He is present, the less intelligent class of men, they will think that "They are worshiping one statue." But that is not possible.</p>
<p>You do not know what is the form of the Lord because your present senses are imperfect. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam idriyaiḥ ([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]])—the Lord's name, His form, His pastimes—na bhaved grāhyam indriyaiḥ—our present senses are unable to conceive. Just like the soul is there within the body but nobody can see where is that soul, similarly, God is also within this body but nobody can see. It is specifically mentioned, īśvaraḥ sarva bhūtānām hṛd deśe arjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). The Lord is situated in everyone's heart, but find out the heart, where is God. There is, but you cannot see. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ ([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]]). Present senses are unable to see. You have to prepare your eyes. Just like with cataract you cannot see anything. You have to undergo surgical operation. Then you will see. That surgical operation process is bhakti.</p>
</div>
</div>
<div id="LectureonSB6130HonoluluMay291976_51" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="650" link="Lecture on SB 6.1.30 -- Honolulu, May 29, 1976" link_text="Lecture on SB 6.1.30 -- Honolulu, May 29, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.30 -- Honolulu, May 29, 1976|Lecture on SB 6.1.30 -- Honolulu, May 29, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">His names are given according to His activities. Kṛṣṇa, Kṛṣṇa is the best name. Why? That Kṛṣṇa means "all-attractive." This name can attract everyone. This is the most perfect. Although God has many names, out of many names the Kṛṣṇa name is mukha or the primary.</p>
<p>So Caitanya Mahāprabhu has introduced Kṛṣṇa name, kṛṣṇa-varṇam. Caitanya Mahāprabhu's identification is given in the Śrīmad-Bhāgavatam, kṛṣṇa-varṇam, kṛṣṇam varṇa iti, iti kṛṣṇa-varṇam (?). He is always chanting "Kṛṣṇa." He's Kṛṣṇa, kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ ([[Vanisource:SB 11.5.32|SB 11.5.32]]). The incarnation of Caitanya Mahāprabhu is described in the Eleventh Canto, Fifth Chapter. He's described. He has recommended in the śāstra that in the Kali-yuga this incarnation, this form of God, should be worshiped. What is that? That is here: kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ. He is always chanting "Kṛṣṇa,"and He's Kṛṣṇa. He belongs to the category of Kṛṣṇa, kṛṣṇa-varṇam. Kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ. But in this age His bodily complexion is not blackish, (indistinct). Kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ saṇgopaṅgāstra-pārṣadam: ([[Vanisource:SB 11.5.32|SB 11.5.32]]) accompanied by His associates. Just like there is Nityānanda, there is Advaita, there is Gadādhara. So saṅga upaṅgāstra-pārṣadam. Astra, astra means weapon. So saṅga... Because when God incarnates, He has got two business: paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ([[Vanisource:BG 4.8 (1972)|BG 4.8]]). So one business is to give protection to the devotees and to annihilate the duṣkṛta, those who are sinful. So first annihilating, it requires weapon, śaṇkha, cakra, gadā, (indistinct). Lord Rāmacandra has got bows and arrows, and Kṛṣṇa has got Sudarśana-cakra. But here it is said, saṅga-upaṅga-astra. What is that astra, weapon? Caitanya Mahāprabhu has no astra.</p>
</div>
</div>
<div id="LectureonSB6141LosAngelesJune71976_52" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="668" link="Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976" link_text="Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976|Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa is not like that. Kṛṣṇa is in His abode, Goloka Vṛndāvana—He doesn't leave that place any moment—but you'll find Kṛṣṇa everywhere. Goloka eva nivasaty akhilātma-bhūto (Bs. 5.37). Don't think that "Kṛṣṇa is not here." Kṛṣṇa is here also. You see, personally, Kṛṣṇa is present here. Don't think that it is not Kṛṣṇa, it is some stone statue. No. He's Kṛṣṇa. But because you cannot see Kṛṣṇa, He's appearing just that you may see. Because you cannot see without stone and wood. Therefore it is called arca-vigraha, arca-avatāra. Arca-avatāra.</p>
<p>Therefore: arcye viṣṇau śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhiḥ nārakī. Forbidden, that never think the vigrahaḥ, the form of the Lord, as stone or wood. Arcye viṣṇau śilā-dhīr. One who thinks like that..., guruṣu nara-matir, and the spiritual master as ordinary human being. Arcye viṣṇau śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhiḥ: Vaiṣṇava, who has become a devotee, to accept him belonging to some caste or nation or some... No. He doesn't belong to anything... Never to think that's he's American Vaiṣṇava, he's Indian Vaiṣṇava, he's brāhmaṇa Vaiṣṇava, he's kṣatriya... No. This is jāti-buddhiḥ, classification. Vaiṣṇava does not belong to any jāti. He belongs to Kṛṣṇa, kṛṣṇa dāsa. Jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). Therefore practically you can see the members of Kṛṣṇa consciousness, some of them are Indians, some of them are Europeans, some of them are Englishmen, some of them are black, some of them are white, some of them are brāhmaṇas, some of them are Hindus, but they do not think anymore that "I belong to this category." No. No. Or otherwise they could not work. Every one of them completely aware that "We are all Kṛṣṇa's servants." Similarly, guru is not ordinary human being. Guruṣu nara-matir. Guru is not ordinary human being. Ordinary human being cannot preach Kṛṣṇa consciousness. That is not possible. Kṛṣṇa-śakti vinā nahe kṛṣṇa nāma pracāra. So anyone who is preaching, he cannot be considered as ordinary human being. Even though Viśvanātha Cakravartī Ṭhākura has explained this, that why not ordinary being? His son is calling him "father," or his relatives, they're taking him as ordinary. So Viśvanātha Cakravartī Ṭhākura says still he is not ordinary human being. Why? Because he is preaching Kṛṣṇa consciousness. So vaiṣṇave jāti-buddhiḥ, guruṣu nara-matir, and śrī viṣṇu-padatīrthau. The... Just like Ganges water, Yamunā water, to think of ordinary water, these are forbidden.</p>
</div>
</div>
<div id="LectureonSB6211AllahabadJanuary161971_53" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="711" link="Lecture on SB 6.2.11 -- Allahabad, January 16, 1971" link_text="Lecture on SB 6.2.11 -- Allahabad, January 16, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.11 -- Allahabad, January 16, 1971|Lecture on SB 6.2.11 -- Allahabad, January 16, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Ajāmila in his previous life, although he became fallen in later age, but he was a brahmacārī. He was being trained by his father and he knew the pastimes, the form, the name of Nārāyaṇa. But by bad association for the time being, he forgot. But as soon as he chanted the name of Nārāyaṇa he remembered all these. Therefore he was saved. Try to understand this. One should know the offenseless chanting means remembering the form. Therefore Māyāvādī, those who are impersonalists, they cannot think of the form of the Lord, neither of the pastimes. They do not believe in the pastimes of the Lord. They think these pastimes means it is māyā. Kṛṣṇa's transcendental pastimes, they think it is māyā. Kṛṣṇa's form, it is māyā because they are impersonalists. Therefore Kṛṣṇa says that janma karma me divyam. The rascals, they cannot understand what are the activities, pastimes of Kṛṣṇa. They think it is māyā. But they are divyam, transcendental, not of this material nature. Kṛṣṇa-līlā is not of material nature. Janma karma me divyaṁ yo jānāti tattvataḥ. Anyone who knows factually, in truth, he only is immediately liberated. Just try to tally. Here it is said that Nārāyaṇa, Nārāyaṇa, simply by chanting this holy name, if immediately you remember what is the nature of the form of Kṛṣṇa, what is the nature of His pastimes, what is the nature of entourage, then you immediately become liberated. That is confirmed in the Bhagavad-gītā.</p>
</div>
</div>
<div id="LectureonSB622425GorakhpurFebruary131971_54" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="719" link="Lecture on SB 6.2.24-25 -- Gorakhpur, February 13, 1971" link_text="Lecture on SB 6.2.24-25 -- Gorakhpur, February 13, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.24-25 -- Gorakhpur, February 13, 1971|Lecture on SB 6.2.24-25 -- Gorakhpur, February 13, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore we have to do sometimes to attract people, this gorgeousness. Otherwise, chanting of the Hare Kṛṣṇa mantra without any offense is sufficient. Therefore our Guru Mahārāja introduced both the processes. This arca, arca, this is pañcarātriki-vidhi. According to pañcarātrika system, Nārada-pañcarātra, this worship of the Deity is there. And bhāgavata-mārga, the path of Śrīmad-Bhāgavatam, is simply śravaṇaṁ kīrtanam. Out of the nine processes recommended, śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]), so up to śravaṇaṁ kīrtanaṁ smaraṇam, that is Bhāgavata-mārga. That is the best. And pāda-sevanaṁ arcanaṁ vandanaṁ dāsyam, that is pañcarātriki-vidhi.</p>
<p>So both the viddhis, both the systems have been introduced. One will help the other. That is the way. Simply Bhāgavata-mārga... Just like in the Śrīmad-Bhāgavatam, in the beginning, is simply śravaṇam-paraṁ satyaṁ dhīmahi; janmādy asya ([[Vanisource:SB 1.1.1|SB 1.1.1]])—smaraṇam, simply remembering, memorizing the Supreme Truth. But, of course, the pañcarātrika-vidhi is recommended in the Second Canto. That, another pañcarātrika-vidhi, is worshiping the gigantic form of the Lord. These things are there. But both, combined together, it is very much helpful. Bhāgavata-mārga. Bhāgavata-mārga will help the pañcarātrika-mārga, or process, and the pañcarātrika process will help Bhāgavata process. Both together is helpful. Therefore my Guru Mahārāja introduced... You have seen the, what is called? That signia? One side, pañcarātriki-vidhi, one side bhāgavata-viddhi. That is... I have seen that Gauḍīya Math emblem. Yes. And, so actually, Bhāgavata-mārga is very strong. That is sufficient. But without pañcarātrika-vidhi this polluted body, polluted mind of the devotee, cannot be purified. Therefore both the process should be adopted in preaching Kṛṣṇa consciousness movement. I think it is now... So any questions?</p>
</div>
</div>
<div id="LectureonSB773031MombassaSeptember121971_55" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="778" link="Lecture on SB 7.7.30-31 -- Mombassa, September 12, 1971" link_text="Lecture on SB 7.7.30-31 -- Mombassa, September 12, 1971">
<span class="link">[[Vanisource:Lecture on SB 7.7.30-31 -- Mombassa, September 12, 1971|Lecture on SB 7.7.30-31 -- Mombassa, September 12, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That brahma ananta aśeṣa-bhūtam, unlimited. Yasya prabhā. This brahmajyoti is only effulgence of Kṛṣṇa. Therefore, we have to understand what is Kṛṣṇa. Brahmeti paramātmeti bhagavān iti śabdyate ([[Vanisource:SB 1.2.11|SB 1.2.11]]), Bhāgavata says. The Absolute Truth is one, that is Kṛṣṇa, advayam(?), but He is known in different features, brahmeti paramātmeti bhagavān iti. One who is trying to understand the Supreme Absolute Truth by dint of his sensual knowledge, by , I mean to say, exercising different knowledge, neti neti, they can approach up to the impersonal Brahman. And those who are yogis, those who are trying to find out the Absolute Truth within this body, they can realize up to Paramātmā. Brahmeti paramātmeti. And those who are on the highest planet, on the supreme platform of understanding, tattvataḥ, they realize that the Supreme Absolute Truth is the person, exactly a person like us.</p>
<p>Just like in the Bible it is said, "Man is made after the form of God." Not that God is made after the form of man. Somebody imagines that his formation of Kṛṣṇa is a painting of an artist who by imagination they have painted very nice form of Kṛṣṇa, very good-looking. No, that's not the fact. Kṛṣṇa is originally vibhus(?) Śyāmasundara. We get this information from Brahma-saṁhitā.</p>
</div>
</div>
<div id="LectureonSB792MayapurFebruary121977_56" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="785" link="Lecture on SB 7.9.2 -- Mayapur, February 12, 1977" link_text="Lecture on SB 7.9.2 -- Mayapur, February 12, 1977">
<span class="link">[[Vanisource:Lecture on SB 7.9.2 -- Mayapur, February 12, 1977|Lecture on SB 7.9.2 -- Mayapur, February 12, 1977]]: </span><div class="text"><p style="display: inline;">Pradyumna: (reads synonyms, etc.) "Translation: The goddess of fortune, Lakṣmījī, was requested to go before the Lord by all the demigods present, who because of fear could not to so. But even she had never seen such a wonderful and extraordinary form of the Lord, and thus she could not approach Him."</p>
<p>Prabhupāda:</p>
:sākṣāt śrīḥ preṣitā devair
:dṛṣṭvā taṁ mahad adbhutam
:adṛṣṭāśruta-pūrvatvāt
:sā nopeyāya śaṅkitā
:([[Vanisource:SB 7.9.2|SB 7.9.2]])
<p>So Śrī, Lakṣmī, she is always in company with Nārāyaṇa, Bhagavān. Lakṣmī-Nārāyaṇa. Wherever Nārāyaṇa there is, there is Lakṣmī. Aiśvaryasya samāgrasya vīryasya yaśsasaḥ śriyaḥ. Śriyaḥ. So Bhagavān, the Supreme Personality of Godhead, is always full in six opulence: aiśvarya, riches, samāgrasya, all riches... Nobody can compete with Him. Here in the material world there is competition. You have got one thousand; I have got two thousand; another man has three thousand or three millions. Nobody can say, "Here is the end. I have got money." No. That is not possible. There must be competition. Sama urdhva. Sama means "equal," and urdhva means "greater." So nobody can become equal with Nārāyaṇa, and nobody can be greater than Nārāyaṇa. This has become a fashion nowadays, that daridra-nārāyaṇa. No. Daridra cannot be Nārāyaṇa, neither Nārāyaṇa can be daridra, because Nārāyaṇa is always accompanied by Śrī, Lakṣmījī. How He can be daridra? These are manufactured foolish imagination. Aparādha.</p>
</div>
</div>
<div id="LectureonSB795MayapurFebruary251977_57" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="791" link="Lecture on SB 7.9.5 -- Mayapur, February 25, 1977" link_text="Lecture on SB 7.9.5 -- Mayapur, February 25, 1977">
<span class="link">[[Vanisource:Lecture on SB 7.9.5 -- Mayapur, February 25, 1977|Lecture on SB 7.9.5 -- Mayapur, February 25, 1977]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa is born again. In this way His līlā is going on. There is no cessation, neither there is any discrepancy of time. Exactly. Just like Kṛṣṇa comes upon this earth once in Brahmā's day. So so many millions of years, Kṛṣṇa will appear again, if not personally, by His expansion, aṁśena. Caitanya Mahāprabhu will appear exactly in due course of time. Lord Rāmacandra will appear. So rāmādi mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). So this līlā, Nṛsiṁhadeva, that is also exactly in time.</p>
<p>So sva-pāda-mūle patitaṁ tam arbhakam. Very innocent child. If an innocent child like Prahlāda Mahārāja, he can get so much mercy of Nṛsiṁhadeva, so pierceful appearance of the Lord that even Lakṣmī could not approach... Aśruta. Adṛṣṭa aśruta pūrva. There was no such form of the Lord. Even Lakṣmī did not know. But Prahlāda Mahārāja, he's not afraid. He knows, "Here is my Lord." Just like the cub of a lion, he is not afraid of the lion. He immediately jumps to the head of the lion because he knows, "It is my father. It is my mother." Similarly, Prahlāda Mahārāja is not afraid, although Brahmā and others, all demigods, became afraid to approach the Lord. He simply as an innocent child came and offered his obeisances. Tam arbhakaṁ vilokya. So, so God is not impersonal. Immediately he could understand, "Oh, here is an innocent child. He has been harassed by his father so much and now he's offering his obeisances unto me." Vilokya devaḥ kṛpayā pariplutaḥ. He became very much, I mean to say, melted with mercy. So thing, everything is there. Don't think that God has no feeling, thinking, feeling. No. Everything is there. Unless He has got sympathetic feeling in Him, where we have got it? Because everything is coming from God. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]).</p>
</div>
</div>
<div id="LectureonSB799MontrealJuly61968_58" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="803" link="Lecture on SB 7.9.9 -- Montreal, July 6, 1968" link_text="Lecture on SB 7.9.9 -- Montreal, July 6, 1968">
<span class="link">[[Vanisource:Lecture on SB 7.9.9 -- Montreal, July 6, 1968|Lecture on SB 7.9.9 -- Montreal, July 6, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So he is saying, bhaktyā tutoṣa bhagavān gaja-yūtha-pāya. These material acquisitions are no good for understanding Kṛṣṇa or God. Simply you become a devotee. And how devotional attitude becomes elevated? That is also mentioned in the Bhagavad-gītā and all Vedic literatures, especially in Bhāgavatam, that ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ ([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]]). By your material senses you cannot understand what is Kṛṣṇa. Nāmādi: the first beginning of understanding Kṛṣṇa is to understand His name. This is the beginning of bhakti. Nāma ādi. Nāma, the name, should be the first. Therefore Caitanya Mahāprabhu recommends, harer nāma harer nāma harer nāma eva kevalam ([[Vanisource:CC Adi 17.21|CC Adi 17.21]]). Because immediately we can understand what is the form of God, how does He look. It is very..., not immediately. But this nāma we can hear. Kṛṣṇa has given us the capacity that as soon as somebody chants Hare Kṛṣṇa, even a small child can hear. Oh, he... They imitate. Now we go on the road, and the small children, they say, "Hare Kṛṣṇa." Just see. Nāma is so strong that the boys, they also chanting Hare Kṛṣṇa. It is so easy. We have seen it. The small children immediately, they clap, "Hare Kṛṣṇa, Hare Kṛṣṇa." And some of our students' children, in Buffalo they are dancing, in San Francisco. I received recently one letter from the mother of my disciple. He (she) wants to instruct his two children, other two children. So it is so nice. It doesn't require any material acquisition. Simply God has given you this nice apparatus, ear. Simply you hear Hare Kṛṣṇa.</p>
</div>
</div>
<div id="LectureonSB7911MontrealAugust171968_59" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="811" link="Lecture on SB 7.9.11 -- Montreal, August 17, 1968" link_text="Lecture on SB 7.9.11 -- Montreal, August 17, 1968">
<span class="link">[[Vanisource:Lecture on SB 7.9.11 -- Montreal, August 17, 1968|Lecture on SB 7.9.11 -- Montreal, August 17, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just like if you decorate your face very nicely, how your face has become beautiful you cannot see. You cannot see. But as soon as you bring one mirror before your face, you'll see that in the mirror the reflection of your face is very nicely decorated. The same example is given here. We are reflection. We are reflection of God. Just like in the Bible it is said, "Man is made after God." God is not made after man. That is a mistake. The modern atheist class of men, they suggest that we manufacture a form of God according to our own form. Just like Kṛṣṇa and Rādhā, the picture is there. They allege that we have made a Kṛṣṇa form, maybe very beautiful, according to my form. But actually it is not. The Biblical truth is that man is made after God. Because we are sons of God, therefore God has got two hands, you have got also two hands. Just like your father has got two hands and you have got two hands, so you are made according to the body of your father, not that your father's body is made after your body. This is rationalism. Similarly, God's body is not made according to your body, but your body is made according to God's body. But this body is material; therefore we have to change. When we come to the spiritual platform, we get as good a body as that of Kṛṣṇa, which is eternal, full of bliss and full of knowledge. This is called Kṛṣṇa consciousness.</p>
</div>
</div>
<div id="LectureonSB7913MayapurFebruary201976_60" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="819" link="Lecture on SB 7.9.13 -- Mayapur, February 20, 1976" link_text="Lecture on SB 7.9.13 -- Mayapur, February 20, 1976">
<span class="link">[[Vanisource:Lecture on SB 7.9.13 -- Mayapur, February 20, 1976|Lecture on SB 7.9.13 -- Mayapur, February 20, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So by chanting this Hare Kṛṣṇa mantra, even the lowest of the mankind, narādhamā, he can become a sādhu. "What is evidence how one can become sādhu simply by chanting?" Yes. Narottama dāsa Ṭhākura says, pāpī tāpī yata chilo, harināme uddharilo tāra sākṣi jagāi and mādhāi. Just see how Jagāi-Mādhāi became sādhu. Caitanya Mahāprabhu introducing this saṅkīrtana movement, He is making everyone sādhu. This is Kṛṣṇa consciousness movement. Everyone is becoming sādhu. Bhajate mām ananya-bhāk. So this avatāra, nāma-rūpe avatāra, there is no difference. Nāma-cintāmaṇiḥ-kṛṣṇaḥ caitanya-rasa-vigrahaḥ. The nāma is also vigraha, another form of the Lord, rasa-vigraha. So if we take shelter of this avatāra, rucy-avatāraiḥ... Every avatāra, every incarnation of Kṛṣṇa is very pleasing. Because Kṛṣṇa is the reservoir of all pleasure, therefore His avatāra... Just like Nṛsiṁhadeva, although He is very ferocious to asuras... They are disturbed. They are disturbing elements and they are disturbed. But Prahlāda Mahārāja is not disturbed. He's peaceful. So Lord's incarnation, either He is very ferocious or He's very kind, for the devotees there is no disturbance. Devotees are not disturbed, and the asuras are disturbed. So take shelter of the holy name of the Lord. Then disturbing condition of this material world will not touch you.</p>
<p>Ceto-darpaṇa-mārjanam bhava-mahā-dāvāgni-nirvāpaṇam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]). Bhava-mahā-dāvāgni-nirvāpaṇam. There is a blazing fire. That is the duty, that is the business of... Vande guroḥ śrī caraṇāravindam. How to extinguish the blazing fire of this material world—that is the duty. Every devotee, every pure soul, duty is how to extinguish the blazing fire. And that can be done only by pushing on this Kṛṣṇa consciousness movement. Otherwise it is not possible.</p>
</div>
</div>
<div id="LectureonSB7936MayapurMarch141976_61" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="843" link="Lecture on SB 7.9.36 -- Mayapur, March 14, 1976" link_text="Lecture on SB 7.9.36 -- Mayapur, March 14, 1976">
<span class="link">[[Vanisource:Lecture on SB 7.9.36 -- Mayapur, March 14, 1976|Lecture on SB 7.9.36 -- Mayapur, March 14, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Yes. That is Kṛṣṇa. Kṛṣṇa is always yaśodā-nandana. He is always ready to be chastised by mother Yaśodā, by the gopīs, and sometimes by His friends. That is Vṛndāvana Kṛṣṇa. That is real Kṛṣṇa; that is real God. And this form of God as Brahmā saw, virāṭ-rūpa, that is māyāmayam. Because Brahmā, such exalted person, he was meant for creating this universe, he becomes bewildered, seeing Kṛṣṇa as a cowherd boy. That was also exhibited. When Brahmā understood that "A cowherd boy in Vṛndāvana is said to be the Supreme Lord, Kṛṣṇa, my master," so he also examined whether Kṛṣṇa, that boy, was his master. He took away His calves and cowherd boys for a second, and he saw that Kṛṣṇa has expanded Himself to so many cows and calves and cowherd boys. Then he submitted. Similarly, Indra also wanted to examine Him. So everyone... Śiva-viriñci-nutam ([[Vanisource:SB 11.5.33|SB 11.5.33]]). Yatra muhyanti sūrayaḥ. So even Lord Brahmā, Lord Indra, and others, big, big demigods, they become bewildered to understand Kṛṣṇa. So Brahmā saw the virāṭ-rūpa. Māyāmayaṁ sad-upalakṣita-sanniveśaṁ dṛṣṭvā mahā-puruṣam āpa mudaṁ viriñcaḥ. But when he saw the Lord, he was very, very happy.</p>
</div>
</div>
<div id="LectureonSB7951VrndavanaApril61976_62" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="856" link="Lecture on SB 7.9.51 -- Vrndavana, April 6, 1976" link_text="Lecture on SB 7.9.51 -- Vrndavana, April 6, 1976">
<span class="link">[[Vanisource:Lecture on SB 7.9.51 -- Vrndavana, April 6, 1976|Lecture on SB 7.9.51 -- Vrndavana, April 6, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Veṇuṁ kvaṇantam. It is not that I can just imagine the God's form with a flute. No. It is confirmed in the Vedic literature. Veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam asitām... This is His original form. It is not the imagination of Māyāvādīs. No. But they do not know, they cannot understand. God's form can be understood by the devotees only. It is... Kṛṣṇa is not exposed to anyone except His devotee. Therefore, bhaktyā mām abhijānāti ([[Vanisource:BG 18.55 (1972)|BG 18.55]]). Kṛṣṇa clearly says, bhaktyā mām abhijānāti. And these bhaktas, Kṛṣṇa says, "This bhakta who has fully surrendered unto Me with full knowledge, not blindly," vāsudevaḥ sarvam iti ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). When one comes to this platform that Vāsudeva is everything, (Sanskrit), simply by worshiping Vāsudeva, you can worship everyone, all the demigods. There is no need of worshiping anyone else. Mām ekaṁ śaraṇaṁ vraja, only Kṛṣṇa. This is Vāsudeva.</p>
</div>
</div>
<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>
</div>
<div id="TheNectarofDevotionVrndavanaOctober181972_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="5" link="The Nectar of Devotion -- Vrndavana, October 18, 1972" link_text="The Nectar of Devotion -- Vrndavana, October 18, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, October 18, 1972|The Nectar of Devotion -- Vrndavana, October 18, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">A person who is worshiping the Deity in the temple with all regulative principles, arcāyām eva haraye yat pūjāṁ śraddhaya, with devotion, he's executing the service, but he does not know how to respect a devotee, na tad bhakteṣu... He has concentrated his mind on the arca-mūrti, the Deity form of the Lord within the temple... That is very nice. But if he does not now how to worship a devotee, na tad-bhakteṣu cānyeṣu, and he does not know how to elevate other persons, sa bhaktaḥ prākṛtaḥ smṛtaḥ, such kind of devotee is to be considered as material, prākṛtaḥ. Gradually, one has to become aprākṛtaḥ. So there are different stages of devotional service. Everything is explained in the scriptures.</p>
<p>Now our point was that how to see Kṛṣṇa in everything? Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ ([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]]). By these blunt, material senses, we cannot appreciate, or we can see, the Supreme Personality of Godhead. It has to be purified. Sarvopādhi-vinirmuktam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). One must be relieved from all designations. So long one thinks that "I am Hindu. I am Christian. I am Muhammadan. I am this. I am brāhmaṇa. I am śūdra. I am kṣatriya. I am man. I am woman. I am black. I am white." These are all designations. One has to become free from all these designations. That is called sarvopādhi-vinirmuktam. If you see God, Kṛṣṇa, from the Hindu angle of vision, if you see God from Christian angle of vision, then you cannot see God. That is not seeing God. You have to become freed from all these designations.</p>
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<div id="TheNectarofDevotionVrndavanaNovember51972_1" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="33" link="The Nectar of Devotion -- Vrndavana, November 5, 1972" link_text="The Nectar of Devotion -- Vrndavana, November 5, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 5, 1972|The Nectar of Devotion -- Vrndavana, November 5, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is the injunction in the śāstra, that this form of the Lord, who is accompanied by His associate... Sāṅgopāṅgāstra-pārṣadam. So Caitanya Mahāprabhu is always associated with Śrī Advaita Prabhu, Śrī Nityānanda Prabhu, Śrī Gadādhara Prabhu, Śrī Śrīvāsa Prabhu. Therefore the process of worship is śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. That is perfect process. Not to cut short. No. As it is indicated. This is indication in the Śrīmad-Bhāgavatam. Kṛṣṇa-varṇaṁ tvisakṛṣṇaṁ sangopangastra... ([[Vanisource:SB 11.5.32|SB 11.5.32]]). So when we have to worship Lord Caitanya, we worship with His associates. Śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. No cut-short method. So that is sastric injunction. So in order to get rid of the sinful activities of this age, it is already prescribed in the śāstras and confirmed by the greatest authority, Śrī Caitanya Mahāprabhu. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]). So we should all take to this maha-mantra, chant</p>
:Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
:Hare Rāma Hare Rāma Rāma Rāma Hare Hare
:Thank you very much. Hare Kṛṣṇa. (end)
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<div id="TheNectarofDevotionCalcuttaJanuary311973_2" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="48" link="The Nectar of Devotion -- Calcutta, January 31, 1973" link_text="The Nectar of Devotion -- Calcutta, January 31, 1973">
<span class="link">[[Vanisource:The Nectar of Devotion -- Calcutta, January 31, 1973|The Nectar of Devotion -- Calcutta, January 31, 1973]]: </span><div class="text"><p style="display: inline;">Prabhupāda: The impersonalists take it, this chanting, as means to attain liberation. They do not know that the chanting is the, real chanting begins after liberation. Not that by chanting one reaches liberation. No. That's not a fact. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ ([[Vanisource:BG 9.14 (1972)|BG 9.14]]). Satatam. Satatam means after liberation also. This chanting will continue after liberation also. Not that after liberation chanting will finish. In the Bhagavad-gītā it is said, satatam. Satatam means after liberation also. Before liberation and after liberation. Therefore it is nitya. Nitya means it does not stop, never stops. Satataṁ kīrtayananto māṁ yatantaś ca, tuṣyanti ca ramanti ca. Dṛḍha-vratāḥ. So the, when you actually go to Goloka Vṛndāvana, the same chanting will go on before Kṛṣṇa. Chanting will never stop. Go on.</p>
<p>Mādhavānanda: "In other words, unless one is already beyond liberation, one cannot relish the transcendental glories of the Lord, nor can one understand the transcendental form of the Lord.</p>
<p>"A similar statement is found in the Śrīmad-Bhāgavatam, Fifth Canto, Fourteenth Chapter, 43rd verse. Śukadeva Gosvāmī addresses Parīkṣit Mahārāja there and says, 'The great soul of King Bhārata was so much attached to the service of the lotus feet of Kṛṣṇa that he very easily gave up his lordship over the earthly planet and his affection for his children, society, friends, royal opulence and beautiful wife. He was so very lucky that the goddess of fortune was pleased to offer him all kinds of material concessions, but he never accepted any of these material opulences.' Śukadeva Gosvāmī eulogizes this behavior of King Bhārata very highly. He says, 'Any person whose heart is attracted by the transcendental qualities of the Supreme Personality of Godhead, Madhusūdana, not to speak of material opulences, does not care even for that liberation which is aspired to by many great sages.' "</p>
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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="LectureonCCAdilila13MayapurMarch271975_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="3" link="Lecture on CC Adi-lila 1.3 -- Mayapur, March 27, 1975" link_text="Lecture on CC Adi-lila 1.3 -- Mayapur, March 27, 1975">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 1.3 -- Mayapur, March 27, 1975|Lecture on CC Adi-lila 1.3 -- Mayapur, March 27, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We have explained this truth yesterday according to Sārvabhauma Bhaṭṭācārya's declaration, vairāgya-vidyā-nija-bhakti-yogaṁ-śikṣārtham ekaḥ puruṣaḥ purāṇaḥ ([[Vanisource:CC Madhya 6.254|CC Madhya 6.254]]). Puruṣaḥ purāṇaḥ. Puruṣaḥ purāṇaḥ is Kṛṣṇa. Puruṣaḥ, He is puruṣaḥ, and purāṇaḥ, ādyam, the original person. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. In many Vedic literature Kṛṣṇa is described as the purāṇaḥ puruṣaḥ, the oldest. Purāṇaḥ puruṣaḥ nava-yauvanaṁ ca (Bs. 5.33). Although He is the oldest of all, still, He is always like fresh youth, nava-yauvanaṁ ca. So how it is possible? They are trying to understand God. Sometimes they paint the picture of God as very old man. Because He is the original person, so by this time He must have become very old. This is imagination. This is not actually the form of the Lord. The form of the Lord is there in the Brahma-saṁhitā and other Vedic literatures. Even Śaṅkarācārya, who is a impersonalist, he has accepted Lord Kṛṣṇa as the supreme Nārāyaṇa. In his comment on Bhagavad-gītā he says, nārāyaṇaḥ paraḥ avyaktāt: "Nārāyaṇa is beyond this material creation." And while describing Nārāyaṇa, he has affirmed, sa bhagavān svayaṁ kṛṣṇaḥ: "That Nārāyaṇa is Kṛṣṇa." And he has clearly mentioned, "Now He has appeared as the son of Devakī and Vāsudeva," to confirm just like identification is confirmed when the father's name is there.</p>
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<div id="LectureonCCMadhyalila614950GorakhpurFebruary131971_1" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="41" link="Lecture on CC Madhya-lila 6.149-50 -- Gorakhpur, February 13, 1971" link_text="Lecture on CC Madhya-lila 6.149-50 -- Gorakhpur, February 13, 1971">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 6.149-50 -- Gorakhpur, February 13, 1971|Lecture on CC Madhya-lila 6.149-50 -- Gorakhpur, February 13, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Unfortunately the Māyāvādīs, they, either due to their poor fund of knowledge of the śāstras or by their whims, they say that "Kṛṣṇa or Viṣṇu, when comes, or the Absolute Truth when He descends, He assumes, He accepts, a material body." That is not the fact. Kṛṣṇa says, sambhavāmy ātma-māyayā ([[Vanisource:BG 4.6 (1972)|BG 4.6]]). It is not that Kṛṣṇa accepts a material body. No. Kṛṣṇa has no such distinction, material world. Therefore Kṛṣṇa says, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: ([[Vanisource:BG 9.11 (1972)|BG 9.11]]) "Because I present myself, descend Myself as a human being, the mūḍhas, or the rascals, they think of Me or deride at Me." The Māyāvādīs, they will never worship the transcendental form of the Lord. They'll not worship. They will worship the imperson. And Kṛṣṇa has said, kleśo adhikataras teṣām avyaktāsakta-cetasām. Of course, impersonal, personal, is the same Absolute Truth. But if you try to reach the Absolute Truth through His impersonal attachment, then it will be more troublesome. The jñānīs, those who want to understand the Absolute Truth by their material, imperfect knowledge, how... Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ ([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]]). Our manipulation of the senses is not possible to understand what is Kṛṣṇa.</p>
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<div id="LectureonCCMadhyalila209899WashingtonDCJuly41976_2" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="49" link="Lecture on CC Madhya-lila 20.98-99 -- Washington, D.C., July 4, 1976" link_text="Lecture on CC Madhya-lila 20.98-99 -- Washington, D.C., July 4, 1976">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.98-99 -- Washington, D.C., July 4, 1976|Lecture on CC Madhya-lila 20.98-99 -- Washington, D.C., July 4, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa's symbolic representation is He is always playing on flute. And barhāvataṁsa: with a peacock feather. These are described in the Vedic literature. It is not that we worship Kṛṣṇa as imaginary form of God. No. As the Māyāvādīs, they say that you can imagine any form of God, no, that is not the fact. God has His original form, real form sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Anādir ādir govindaḥ sarva-kāraṇa-kāraṇam (Bs. 5.1).</p>
<p>So if we understand, if we want to understand Kṛṣṇa, are interested... Because Kṛṣṇa cannot be understood very easily. It is not possible.</p>
:manuṣyāṇāṁ sahasreṣu
:kaścid yatayi siddhaye
:yatatām api siddhānāṁ
:kaścin māṁ vetti tattvataḥ
:([[Vanisource:BG 7.3 (1972)|BG 7.3]])
<p>Kṛṣṇa says, "Out of many millions of persons, one is interested how to become siddha." Siddha means liberated, one who is not entangled with this material atmosphere. He is called siddha. So out of many millions of people, one may be interested how to become free from this material entanglement. And yatatām api siddhānām ([[Vanisource:BG 7.3 (1972)|BG 7.3]]), and out of many such siddhas, one may understand Kṛṣṇa. Kaścid vetti māṁ tattvataḥ. So it is not so easy to understand Kṛṣṇa, but when Kṛṣṇa comes personally as a devotee and shows us the ways and means how to approach Kṛṣṇa, then it becomes easier. That is Caitanya Mahāprabhu. So if we follow the methods, the method prescribed by Kṛṣṇa is very easy, but still, because we misunderstand Kṛṣṇa... Therefore, if we go through the mercy of Caitanya Mahāprabhu, then we can easily understand Kṛṣṇa. That is recognized by Rūpa Gosvāmī, the younger brother of Sanātana Gosvāmī. Two of them were ministers.</p>
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<div id="LectureonCCMadhyalila20112BombayNovember241975_3" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="66" link="Lecture on CC Madhya-lila 20.112 -- Bombay, November 24, 1975" link_text="Lecture on CC Madhya-lila 20.112 -- Bombay, November 24, 1975">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.112 -- Bombay, November 24, 1975|Lecture on CC Madhya-lila 20.112 -- Bombay, November 24, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">What is that? Potency. So if we have got so much potencies, just imagine what Kṛṣṇa, the Supreme Person, has got, potency.</p>
<p>So He has got potency. He is not niḥ śakti. He has got śakti. Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna... (Cc. Madhya 13.65, purport). Everything is happening on account of His potency. Just like in your body so many things are happening on account of potency, similarly, the gigantic universal form of the Lord—His potencies are working. Everything is happening. The tree is coming out, the fruit is coming out, the flower is coming, the color is painted—everything. Svābhāvikī jñāna-bala-kriyā ca. Na tasya kāryam karaṇaṁ ca vidyate. He hasn't got to do anything personally, but His potencies are acting. Na tasya kāryam karaṇaṁ ca vidyate. Na tat-samas cābhyadhikaś ca dṛśyate. Nobody can be equal to Him or greater than Him. Sama. Asama urdhva. In the Bhagavad-gītā it is explained that Kṛṣṇa is asama urdhva. Nobody is greater than Him, and nobody is equal to Him. So anyone who is claiming equal to Him, they are less intelligent. They have no intelligence. Asama urdhva. Na tasya samaḥ. Nobody is equal to Him, neither urdhva. Kṛṣṇa says, mattaḥ parataraṁ nānyat: ([[Vanisource:BG 7.7 (1972)|BG 7.7]]) "Nobody is greater than Me." Therefore God is great. If somebody is equal to Him or greater than Him, then he is not God. God is Kṛṣṇa.</p>
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<div id="LectureonCCMadhyalila20137142NewYorkNovember291966_4" 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">
<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 style="display: inline;" class="text"><p style="display: inline;">No. That is not possible. Therefore, similarly, if you want God, then the one way, bhaktyā aham ekayā... Ekayā. The foolish person says that "Whatever path you may adopt, you will go to God." There are certain rascals. They say like that. But this is misleading, completely misleading. You cannot, I mean to say, reach God by any other means except this means, this bhaktyā aham ekayā. It is clearly stated, ekayā. Ekayā means "only one." There is no second process. And the Bhagavad-gītā also, it is stated—you will find in the Eighteenth Chapter—bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ ([[Vanisource:BG 18.55 (1972)|BG 18.55]]). Tattvataḥ. Tattvataḥ means in fact.</p>
<p>So you... Impersonal conception of Godhead, localized conception of Godhead or universal form of God, pantheism, monism—they are not perfect. If you want to know perfectly, then bhakti... It is stated in everywhere, in all Vedic literatures, evidentially in Bhagavad-gītā, which is present before us, in Śrīmad-Bhāgavatam, Caitanya-caritāmṛta. Everywhere you will find this only way, that devotional service. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ ([[Vanisource:BG 18.55 (1972)|BG 18.55]]). Tattvataḥ means "in fact." Partially you can know, but in complete... Of course, God cannot be known in complete, but the highest point a human being or a living entity can reach... That, the only process, through bhakti... Bhaktyāham ekayā grāhyaḥ śraddhayātmā priyaḥ satām. Śraddhā ātmā priyaḥ satām. That bhakti, that process of devotional service, is very dear to the actual transcendentalist, very dear. Bhaktiḥ punāti man-niṣṭhā. Man-niṣṭhā. To know simply "I believe in God," that is not sufficient. The ultimate goal is to attain very intimate relationship or love of Godhead. That is required. Of course, to know, to believe in God, to accept God, that is all right. It is better than the atheist. But that is not end. You must develop yourself. You must... You should not simply make God as your order-supplier, but you should be order-supplier.</p>
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<div id="LectureonCCMadhyalila20294298NewYorkDecember191966_5" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="89" link="Lecture on CC Madhya-lila 20.294-298 -- New York, December 19, 1966" link_text="Lecture on CC Madhya-lila 20.294-298 -- New York, December 19, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.294-298 -- New York, December 19, 1966|Lecture on CC Madhya-lila 20.294-298 -- New York, December 19, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Garbhodakaśāyī Viṣṇu; then next Viṣṇu, the third incarnation, is Kṣīrodakaśāyī Viṣṇu. Within this universe there is a planet near the polestar which is called Kṣīrodakaśāyī planet, and there Lord Viṣṇu in His incarnation of antaryāmi, Supersoul... He is acting as the Supersoul. And He is the universal form. When you think of universal form of the Lord, that is the manifestation of this Kṣīrodakaśāyī Viṣṇu. And that Kṣīrodakaśāyī Viṣṇu as Paramātmā, Supersoul, is situated in everyone's heart, even within the atom also. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). Paramāṇu means atom. Within the atom also. We think of God as very great, universal form, but God can take also form less than the atom. That is God's power. He is not only great, greatest, but He is the smallest. Aṇor aṇīyān mahato mahīyān. Mahato mahīyān means greatest of the great, and aṇor aṇīyān, the smallest of the small. We cannot think how small He can become. That is His inconceivable potency. So within this material world, He is within the atom, and He is within everyone's heart, in everywhere, all-pervading, and at the same time universal form, the biggest form.</p>
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<div id="LectureonCCMadhyalila222731NewYorkJanuary151967_6" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="112" link="Lecture on CC Madhya-lila 22.27-31 -- New York, January 15, 1967" link_text="Lecture on CC Madhya-lila 22.27-31 -- New York, January 15, 1967">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 22.27-31 -- New York, January 15, 1967|Lecture on CC Madhya-lila 22.27-31 -- New York, January 15, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this comparison means that just like our head, our arms, our waist and legs, they're all important, being constitutional parts of the body, similarly, every one of us are important in consideration, being the parts and parcels of the Supreme Lord. But the conclusion is that ya eṣāṁ puruṣaṁ sākṣād-ātma-prabhavam īśvaram, na bhajanti. Now some of us are the arms of the Supreme Lord, some of us the mouth of the Supreme Lord—any part of the body we are situated—but if we don't work according to our positive situation, then the result is ya eṣāṁ puruṣaṁ sākṣād-ātma-prabhavam īśvaram. One who does not serve according to his position, then sthānād bhraṣṭāḥ patanty adhaḥ, he falls down from that position, and this falldown is this material body. It is very nice example. We have got a particular position in the body of the Supreme Lord. Just consider the viśva-mūrti, the gigantic universal form of the Lord. And we are situated in different parts of the body of the Supreme Lord. So as parts and parcels of the body, we have got particular duty. If we do not accept that... Just like the hand. If it does not work, then it is in diseased condition. So patanty adhaḥ. Diseased condition means the falldown. So, so long we are not situated in the transcendental loving service of the Supreme Lord, we should consider that we are in diseased condition, paralyzed position. Just the hand, when it is paralyzed, it cannot work, it cannot serve the body, similarly, when we are detached from the service of the Supreme Lord, that is our diseased condition, and to be in Kṛṣṇa consciousness or to be in devotional service is our positive position. So one should try to be situated in his positive position, and being freed from this diseased condition of sense enjoyment. Just like the paralyzed hand. It is simply... It is called a hand, but it has no function to act as hand. Similarly, without transcendental loving service of the Supreme Lord, a so-called intelligent class is simply in name intelligent class. But it is not... He's actually not intelligent, because there is no function. So this is the instruction of Śrīmad-Bhāgavatam.</p>
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<div id="Sri_Brahma-samhita_Lectures" class="sub_section" sec_index="5" parent="Lectures" text="Sri Brahma-samhita Lectures"><h3>Sri Brahma-samhita Lectures</h3>
</div>
<div id="LectureonBrahmasamhitaVerse32NewYorkJuly261971_0" class="quote" parent="Sri_Brahma-samhita_Lectures" book="Lec" index="2" link="Lecture on Brahma-samhita, Verse 32 -- New York, July 26, 1971" link_text="Lecture on Brahma-samhita, Verse 32 -- New York, July 26, 1971">
<span class="link">[[Vanisource:Lecture on Brahma-samhita, Verse 32 -- New York, July 26, 1971|Lecture on Brahma-samhita, Verse 32 -- New York, July 26, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In higher planetary system there are many thousand times better facilities. You can go there. The living entities are therefore called sarva-gataḥ. A living entity can go anywhere he likes, but he requires qualification. Any country, when one is admitted, he must have visa, he must have passport, he must have required money to stay in a foreign country. So many rules and regulations are there. Similarly, in the higher planetary system also, where you get ten thousand years of duration of life, and their one year is far, far greater than ours. That is scientific.</p>
<p>So these, this material world is also the virāṭ-rūpa, universal form, of the Lord. Aṅgāni yasya sakalendriya-vṛtti-manti (Bs. 5.32). I'm just trying to explain what is the body of the Supreme Lord. Just like in the Bhagavad-gītā, Arjuna was shown the virāṭ-rūpa, the universal form of the Lord. Now why Arjuna wanted to see the universal form of Kṛṣṇa? The reason is that Arjuna knew it very well... Because in the Tenth chapter Arjuna accepts Kṛṣṇa that paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān: ([[Vanisource:BG 10.12-13 (1972)|BG 10.12]]) "You are the Supreme Lord, paraṁ brahma, and pavitra, the purest." So Kṛṣṇa..., Arjuna knew that Kṛṣṇa is the Supreme Lord, and still, in the Eleventh Chapter he requested Kṛṣṇa that "If You'll kindly show me Your universal form." Try to understand. Arjuna knew it very well that Kṛṣṇa is the Supreme Lord. Why he wanted to examine Kṛṣṇa? Not for himself, but for others. Because Arjuna knew it very well that in future so many false Gods would appear: "I am God." So before accepting anyone as God, imitating Kṛṣṇa, one should inquire from him "Whether you can lift a hill? Whether you can show the universal form? Whether you can kill such and such demons?</p>
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</div>
<div id="LectureonBrahmasamhitaVerse32ExcerptLosAngelesAugust141972_1" class="quote" parent="Sri_Brahma-samhita_Lectures" book="Lec" index="3" link="Lecture on Brahma-samhita, Verse 32 Excerpt -- Los Angeles, August 14, 1972" link_text="Lecture on Brahma-samhita, Verse 32 Excerpt -- Los Angeles, August 14, 1972">
<span class="link">[[Vanisource:Lecture on Brahma-samhita, Verse 32 Excerpt -- Los Angeles, August 14, 1972|Lecture on Brahma-samhita, Verse 32 Excerpt -- Los Angeles, August 14, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Man is made after God. We are imitation of Kṛṣṇa. Kṛṣṇa is not imitation of us. The atheist class, they think that "They have painted a form of God according to one's own feature of the body." What is called? Anthropomorphism. But that is not the fact. Here in this material world we are getting different types of forms of body, 8,400,000's. When we get this human form of body, it is just imitation of Kṛṣṇa's body. Kṛṣṇa has got two hands; we have got two hands. Kṛṣṇa has got two legs; we have got two legs. But the difference of this body and Kṛṣṇa's body is stated in this verse: aṅgāni yasya sakalendriya-vṛtti-manti (Bs. 5.32). Here, with our hands, we can catch something but we cannot walk. But Kṛṣṇa can walk with His hands. Or with our legs we can simply walk, but we cannot catch something. But Kṛṣṇa can catch also. With our eyes we can see, but we cannot eat. But Kṛṣṇa can see with His eyes and eat also and hear also. That is the explanation of this verse. Aṅgāni yasya sakalendriya-vṛtti-manti: (Bs. 5.32) "Each and every limb has got the function of the other limbs." That is called Absolute. He is not dependent. He is not dependent. Just like if we have lost our sight, we become dependent; no more we can see. But Kṛṣṇa can see with His hand, with His leg. Try to understand. Therefore He is Absolute. This is the meaning of Absolute. Everything is complete. Pūrṇam adaḥ. Pūrṇa means complete. So atheist will say that "You offer foodstuff. Where Kṛṣṇa eats? The foodstuff is still there." But they do not know that simply by seeing, Kṛṣṇa can eat. And because He is complete, He eats and again keeps the thing complete. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Iso Invocation). He can take everything complete, again it remains complete. Just like when we take food, we finish it. No more. But Kṛṣṇa can eat; at the same time, the things may remain as it is. Otherwise where is the difference between ourself and Kṛṣṇa? That is the difference.</p>
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<div id="Festival_Lectures" class="sub_section" sec_index="6" parent="Lectures" text="Festival Lectures"><h3>Festival Lectures</h3>
</div>
<div id="SriRamaNavamiLordRamacandrasAppearanceDayHawaiiMarch271969_0" class="quote" parent="Festival_Lectures" book="Lec" index="3" link="Sri Rama-Navami, Lord Ramacandra's Appearance Day -- Hawaii, March 27, 1969" link_text="Sri Rama-Navami, Lord Ramacandra's Appearance Day -- Hawaii, March 27, 1969">
<span class="link">[[Vanisource:Sri Rama-Navami, Lord Ramacandra's Appearance Day -- Hawaii, March 27, 1969|Sri Rama-Navami, Lord Ramacandra's Appearance Day -- Hawaii, March 27, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">And He constructed a bridge between India's last point to the other side. Ceylon is considered to be the kingdom of Rāvaṇa. So there was a bridge, and the stones were floating.</p>
<p>So there are so many historical incidences in the life of Rāmacandra, and we should remember, because if we remember why we are observing today fasting for Rāmacandra... There were many kings like Rāmacandra. Because the kings were trained in that way. Mahārāja Yudhiṣṭhira was also as good as Rāmacandra, and Mahārāja Parikṣit was as good. There were many such kings. But we are not concerned because He was a king. He is the King of all kings, parameśvara. Because He is God, therefore we are observing today. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). So He is not original form of God. The original form of God is Kṛṣṇa, and Kṛṣṇa expands Himself in various other forms. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Ananta-rūpam means millions and millions. The Manu is also incarnation of Kṛṣṇa. So in one day of Brahmā there are fourteen Manus. So Brahmā lives for one hundred years. Just see how many incarnation of Manus are there even for one Brahmā, and there are innumerable Brahmās also. So, as stated in the Śrīmad-Bhāgavatam that nobody can count how many incarnations are there, but some of the chief incarnations are mentioned, and Lord Rāmacandra is one of them. So Lord Rāmacandra, He killed Rāvaṇa and He installed his brother. His brother was devotee, Vibhīṣaṇa. So He did not go to conquer Ceylon, because He was emperor. He went to punish that culprit Rāvaṇa, and He installed his younger brother Vibhīṣaṇa in that... And He came back with Sītā, and again He was installed after fourteen years, and His brother was so faithful that so long His eldest brother was away, Rāmacandra requested Him that "Your mother wants that You should be king, and I also wish that in My absence You should be king." Bharata, He was so faithful brother, He replied, "No. You are king. So long You are living, nobody can be king. So I cannot be king." Then He requested, "At least You administer." Because after the departure of Lord Rāmacandra, Mahārāja Daśaratha died out of the shock because Rāmacandra was very pet son, eldest son. He was going to be king, and by his order He was sent to the forest. The father could not tolerate the shock. He died.</p>
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<div id="Arrival_Addresses_and_Talks" class="sub_section" sec_index="7" parent="Lectures" text="Arrival Addresses and Talks"><h3>Arrival Addresses and Talks</h3>
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<div id="ArrivalLectureSanFranciscoJuly151975_0" class="quote" parent="Arrival_Addresses_and_Talks" book="Lec" index="30" link="Arrival Lecture -- San Francisco, July 15, 1975" link_text="Arrival Lecture -- San Francisco, July 15, 1975">
<span class="link">[[Vanisource:Arrival Lecture -- San Francisco, July 15, 1975|Arrival Lecture -- San Francisco, July 15, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Abhinnatvāt. The Lord's name and the Lord, they are not different—absolute. That is Lord's potency, acintya-śakti. He can present Himself by His name, by His fame, by His form, by His qualities, by His paraphernalia. Anything in connection with Kṛṣṇa is Kṛṣṇa. Anything. That is absolute. Kṛṣṇa is never different from His name. Kṛṣṇa is never different from His form. We are worshiping the form of the Lord. That is Lord Himself. Don't think it is different from Lord. No. We are not wasting time by worshiping some statue. No. It is therefore forbidden in the śāstra, arcye viṣṇau śilā-dhīḥ guruṣu nara-matir vaiṣṇave jāti-buddhir. These are forbidden. So we are, of course, opening so many branches all over the world, and I am very pleased to see this branch. There is wonderful prospective. Utilize it properly and stick to the principle that āmāra ājñāya guru hañā tāra ei deśa ([[Vanisource:CC Madhya 7.128|CC Madhya 7.128]]). The ājñā, Caitanya Mahāprabhu, and ājñā, our Kṛṣṇa, not different. Because Caitanya Mahāprabhu is Kṛṣṇa Himself, and when He appeared as Kṛṣṇa, people misunderstood Him; therefore He has come as a devotee to teach us how to love Kṛṣṇa. So therefore, if we go through Śrī Caitanya Mahāprabhu, chanting</p>
:śrī-kṛṣṇa-caitanya prabhu-nityānanda
:śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
<p>(I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all others in the line of devotion.)</p>
<p>and then we chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, so rest assured the full perfection is awaiting you.</p>
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</div>
<div id="Initiation_Lectures" class="sub_section" sec_index="8" parent="Lectures" text="Initiation Lectures"><h3>Initiation Lectures</h3>
</div>
<div id="TalkInitiationLectureandTenOffensesLectureLosAngelesDecember11968_0" class="quote" parent="Initiation_Lectures" book="Lec" index="11" link="Talk, Initiation Lecture, and Ten Offenses Lecture -- Los Angeles, December 1, 1968" link_text="Talk, Initiation Lecture, and Ten Offenses Lecture -- Los Angeles, December 1, 1968">
<span class="link">[[Vanisource:Talk, Initiation Lecture, and Ten Offenses Lecture -- Los Angeles, December 1, 1968|Talk, Initiation Lecture, and Ten Offenses Lecture -- Los Angeles, December 1, 1968]]: </span><div class="text"><p style="display: inline;">Revatīnandana: "Two. Considering the Lord and other demigods on the same level."</p>
<p>Prabhupāda: Yes. One should not put the Supreme Personality of Godhead... Just like the Māyāvādī says, "The demigods and God, they are all the same." Because according to them, God has no form, so any form you accept, imagine, as the form of God, it is as good. But that is not the fact. There are demigods and the Supreme God also. So we should not place... Just like demigod, Lord Brahmā or Lord Śiva, Indra, Candra, they are demigods. So we should not place... In one sense, there is nothing except God, because everything expansion of God. But that does not mean I am equal to God. I am also expansion of God, that's a fact. Just like father and the son. Son is the expansion of father; still, the son is not the father. Don't mistake that. There is no difference between father and son because the same body is expanded as son, but still, the son is not the father. Father is father, son is son. This, I mean to say, variety, the Māyāvādī philosophers, they do not understand. Then?</p>
<p>Revatīnandana: "...or assuming that there are many Gods."</p>
<p>Prabhupāda: God is one. There cannot be many Gods. If God is not one, there is no meaning of God. God means, according to Vedic definition, asamordhva. Asama means one who has no equal. Nobody is equal to God. And urdhva means nobody is greater than God. God is great. Nobody can be greater than God. Therefore God is one. Nobody is greater, nobody is equal. That means everyone is lower. Then?</p>
<p>Revatīnandana: "Neglecting the orders of the spiritual master."</p>
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</div>
<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
</div>
<div id="LectureonMahamantraNewYorkSeptember81966_0" class="quote" parent="General_Lectures" book="Lec" index="2" link="Lecture on Maha-mantra -- New York, September 8, 1966" link_text="Lecture on Maha-mantra -- New York, September 8, 1966">
<span class="link">[[Vanisource:Lecture on Maha-mantra -- New York, September 8, 1966|Lecture on Maha-mantra -- New York, September 8, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So our, this sound representation of the Supreme Lord constantly will make us... Just like our association with the fire, the, I mean to say, iron rod's association with the fire makes the rod equally qualified, exactly—not equally qualified, but almost the quality of burning it gets—similarly, by our constant association with Lord... Lord is not only incarnation in a sound form. He is incarnated in many other forms, in many other forms. Just like arca. Arca means the form of the Lord situated, I mean to say, established in some temple and worshiped. That is also incarnation of God. That is not idol worship. People do not know that this is an authorized process of realizing God, or they have never tasted or practiced it. They cannot understand. They say it is idol worship. No. It is not idol worship. It is not idol worship. I'll give you one example. Just like in the front of your door there is a box—"U.S. Mail," it is written. And you put your letters within that box, and after few days you get reply from your friend that "I have received your letter, and this is such and such, such and such." Now, if somebody puts another box like that, exactly imitation: "Then why shall I spend postage to putting letters in this box, U.S. Mail? I require postage. But then why shall I not put up a box like that? Let me prepare a box like that so that it can go without postage. I want to save postage." Now, he is going on, putting letters in that without postage. And after sometimes he sees all the letters are lying there; it has not been dispatched—because it is imitation. And the box which is supplied by the post office, that is authorized. In the matter, in material, you will find this box and that imitation box is the same thing. So this is a science. You see. Although we find that "This form of the Lord... The Hindus, they have established one statue in the temple, and they are worshiping as the Lord? How is that? Is it Lord is a stone? It is wood?" But he does not know that because it is authorized, because it is authorizedly worshiped, therefore even it is stone or wood, it can act.</p>
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<div id="LectureonMahamantraNewYorkSeptember81966_1" class="quote" parent="General_Lectures" book="Lec" index="2" link="Lecture on Maha-mantra -- New York, September 8, 1966" link_text="Lecture on Maha-mantra -- New York, September 8, 1966">
<span class="link">[[Vanisource:Lecture on Maha-mantra -- New York, September 8, 1966|Lecture on Maha-mantra -- New York, September 8, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The God's name, God's form, God's quality, God's paraphernalia, God's entourage, like that, and anything in relation to God cannot be realized with our present senses. But when we are in service attitude, then God is so merciful, He is so pleased, that our tiny efforts to realize Him attracts Him, and He becomes manifested gradually as we make our progress in spiritual service or devotional service.</p>
<p>So this method, chanting, chanting of the transcendental name of the Supreme Lord, is a part of devotional service. There are nine kinds of devotional services, of which</p>
:śravaṇaṁ kīrtanaṁ viṣṇoḥ
:smaraṇaṁ pāda-sevanam
:arcanaṁ vandanaṁ dāsyaṁ
:sākhyam ātma-nivedanam
:([[Vanisource:SB 7.5.23-24|SB 7.5.23]])
<p>These are different, nine processes. Śravaṇaṁ kīrtanam. Śravaṇam means hearing, and kīrtanam means chanting, chanting. So by this process... Just like I chant and you hear, and you chant and I hear. Parasparam. Bodhayantaḥ parasparam. This is the factual activities of devotion in devotional society. This bodhayantaḥ parasparam: I chant, you hear, and you chant, I hear. So by this process, the transcendental name, the sound incarnation of the Supreme Lord, becomes manifest, manifest so that we can realize God simply by chanting and hearing. Simply by chanting and hearing that will be realized. Of course, there are some rules and regulations for chanting, but in the beginning we haven't got to observe those rules and regulation at the present. First of all let us have the taste for chanting; then we shall be little careful that the rules and regulations are followed. In the beginning, if we stick up to the...</p>
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<div id="SpeechtoIndianAudienceMontrealJuly281968_2" class="quote" parent="General_Lectures" book="Lec" index="14" link="Speech to Indian Audience -- Montreal, July 28, 1968" link_text="Speech to Indian Audience -- Montreal, July 28, 1968">
<span class="link">[[Vanisource:Speech to Indian Audience -- Montreal, July 28, 1968|Speech to Indian Audience -- Montreal, July 28, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, just like this finger or this hand is grown from this body, similarly, the different parts of human social body is also born out of the whole body of universal body of God. They analyze that the intelligent class of men, they are born of the mouth of the universal form of God. The administrative class of men, they are born out of the arms of the universal form of God. The mercantile class of men, they are born out of the abdomen of the universal form of God. And the laborer class of men, they are born out of the legs of the universal form of God. Now, so far the body is concerned, either the mouth or head or the legs, no part of the body is less important, because every part of the body is required for proper function of the body. But by comparative study, the head is most important than all other parts of the body. If head is cut off from the body, then body becomes immediately dead. But if your hand is cut off from the body, the body still remains alive. It is not dead. So the intelligent class of men who form the head of the society, if they are lacking, if there is no intelligent class of men, then it is to be considered that sort of human society is dead, because the head is not there. Similarly, at the present moment there is lack of intelligent class of men. Intelligent class of men... Who is intelligent class of men? There are so many intelligent class of men. So according to Bhagavad-gītā, intelligent class of men can be tested by some qualification. What is that? Satya śaucaṁ samaḥ damaḥ titikṣa ārjavam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam ([[Vanisource:BG 18.42 (1972)|BG 18.42]]). Intelligent class of men means... First qualification is that he must be truthful. Then satya, śaucam. He must be always clean. Bahyābhyantaram: he must be clean without and within. "Without" means..., on the external body, cleanliness means soap and water.</p>
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<div id="LectureSeattleOctober91968_3" class="quote" parent="General_Lectures" book="Lec" index="23" link="Lecture -- Seattle, October 9, 1968" link_text="Lecture -- Seattle, October 9, 1968">
<span class="link">[[Vanisource:Lecture -- Seattle, October 9, 1968|Lecture -- Seattle, October 9, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Yasyājñayā bhramati sambhṛta-kāla-cakro. It has got its own orbit, it is moving, kāla-cakro. Kāla-cakro means limited. Nobody is unlimited. Just like we are also moving within the time limit, kāla-cakra. So the planet, this planet is moving, other planet is moving. Similarly, the sun planet is moving. Śrīmad-Bhāgavatam, I think if I am not mistaken, the speed of the sun is sixteen thousand miles per second, but it is moving. Sixteen thousand miles per second it is moving. So Brahma-saṁhitā gives us this information. Yac-cakṣur eṣa savitā. Savitā means the sun planet. Yac-cakṣur eṣa. This savitā, the sun, is considered to be the eyes, one of the eyes of the Lord. In His universal form the sun is considered to be one of the eyes of the Lord, and the moon is also another eye. Take it figuratively or universal form of the Lord, but you cannot escape the seeing power of Govinda. He is seeing always. There are so many witnesses according to Vedic literature. So we cannot do anything hiding from the eyes of the Lord. He is seeing. He is witness. And that is stated in the Bhagavad-gītā: upadraṣṭā anumantā. Upadraṣṭā. Upadraṣṭā means overseer. Overseer.</p>
<p>Now in our childhood... Not childhood. We were at that time college student, Scottish Churches College in Calcutta. So that is Christian college, Scottish Churches. So we had to read Bible also. There was a Bible class from 1:00 to 1:30. So I remember our professor, he was a great philosopher also, Dr. W.S. Urquhart. He was very nice man, very friendly. So he was explaining from Bible. I do not know... The Christians, they do not believe in karma. Is it a fact? They do not believe in karma?</p>
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<div id="LectureSeattleOctober111968_4" class="quote" parent="General_Lectures" book="Lec" index="24" link="Lecture -- Seattle, October 11, 1968" link_text="Lecture -- Seattle, October 11, 1968">
<span class="link">[[Vanisource:Lecture -- Seattle, October 11, 1968|Lecture -- Seattle, October 11, 1968]]: </span><div class="text"><p style="display: inline;">Prabhupāda: This will go on. They are not comfortably seated.</p>
<p>Tamāla Kṛṣṇa: "In the Bhagavad-gītā it is recommended that we should meditate upon the form of the Lord. For practicing concentration of the mind one has to sit down in a secluded place, sanctified by a sacred atmosphere. And the yogi should observe the rules and regulations of brahmacarya, to live a life of strict self-restraint and celibacy. Nobody can practice yoga in a congested city, living a life of extravagance, including unrestricted sex indulgence and adultery of the tongue. We have already stated that yoga practice means controlling the senses. And the beginning of controlling the senses is to control the tongue. You cannot allow the tongue to take all kinds of forbidden food and drink and at the same time improve in the practice of yoga. It is a very regrettable fact that many unauthorized and stray so-called yogis now come to the West and exploit the learning of the people towards yoga. Such unauthorized yogis even dare to say publicly that one can indulge in drinking and at the same time practice meditation. Five thousand years ago in the Bhagavad-gītā dialogue Lord Kṛṣṇa recommended the yoga practice to his disciple Arjuna. But Arjuna flatly expressed his inability to follow the stringent rules and regulations of yoga. One should be practical in every field of activity. One should not waste his valuable time simply in practicing some gymnastic feats in the name of yoga. Real yoga is to search out the four-handed Supersoul within one's heart and to see Him perpetually in meditation. Such continued meditation is called samādhi. If however, one wants to meditate upon something void or impersonal it will require a very long time to achieve anything by yoga practice.</p>
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<div id="AddresstoIndianAssociationColumbusMay111969_5" class="quote" parent="General_Lectures" book="Lec" index="56" link="Address to Indian Association -- Columbus, May 11, 1969" link_text="Address to Indian Association -- Columbus, May 11, 1969">
<span class="link">[[Vanisource:Address to Indian Association -- Columbus, May 11, 1969|Address to Indian Association -- Columbus, May 11, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">He is blessing the people in general that "This incarnation of God, Kṛṣṇa..." Anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau. Kalau means this age, this age of Kali, which is very much contaminated, or the age of quarrel and disagreement. This is called Kali, age of Kali. So Rūpa Gosvāmī says that "In this age of Kali, where everything is disagreement and quarrel, you have descended to offer the highest, topmost love of God." Samarpayitum unnatojvala-rasām. "And not only topmost, but very brilliant rasa, transcendental mellow, humor." Anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau samarpayitum unnatojvala-rasāṁ sva-bhakti-śriyam, hariḥ puraṭa-sundara-dyuti: "Your complexion is just like golden, luster of gold. So You are so kind. So I bless everyone..." Gosvāmīs, they can bless because they are master of the senses. "...that this form of the Lord, Lord Caitanya Mahāprabhu, may always remain dancing in your heart." Another place, when Rūpa Gosvāmī first met Lord Caitanya Mahāprabhu at Prayāg, Lord Caitanya was dancing on the street, "Hare Kṛṣṇa, Hare Kṛṣṇa." At that time also, he offered one prayer, namo mahā-vadānyāya kṛṣṇa-prema-pradāya te: ([[Vanisource:CC Madhya 19.53|CC Madhya 19.53]]) "Oh, You are the most munificent of all incarnation because You are distributing love of Godhead." Kṛṣṇa-prema-pradāya te, kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ: "You are Kṛṣṇa Himself, because without being Kṛṣṇa, You cannot distribute Kṛṣṇa-prema. Love of God or love of Kṛṣṇa is not so easy thing, but You are distributing freely to everyone."</p>
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<div id="LectureatHarvardUniversityBostonDecember241969_6" class="quote" parent="General_Lectures" book="Lec" index="66" link="Lecture at Harvard University -- Boston, December 24, 1969" link_text="Lecture at Harvard University -- Boston, December 24, 1969">
<span class="link">[[Vanisource:Lecture at Harvard University -- Boston, December 24, 1969|Lecture at Harvard University -- Boston, December 24, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Yes. That's very nice. We completely agree. We say that chant the holy name of God. The vibration, the sound which you chant, that must be the holy name of God. Then it is all right. It doesn't matter what is the language. Language has nothing, no significance. But this word "Kṛṣṇa," we consider it is transcendental vibration because all great saints and ācāryas, they chanted, especially Lord Caitanya. As I explained from Śrīmad-Bhāgavatam, kṛṣṇa-varṇaṁ tviṣākṛṣṇam ([[Vanisource:SB 11.5.32|SB 11.5.32]]). Kṛṣṇa varṇa, kṛṣṇa varṇayati. Lord Caitanya was always chanting, "Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Kṛṣṇa." Therefore He is called kṛṣṇa varṇayati, kṛṣṇa-varṇam. Tviṣākṛṣṇam: by complexion He's not black. Kṛṣṇa was blackish, but Lord Caitanya, He was golden colored. So kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam: always associated by followers. Yajñair saṅkīrtana, chanting and dancing with Kṛṣṇa's name. Yajanti hi su-medhasaḥ: this form of the Lord should be worshiped by persons who are intelligent. So if you follow the method, evangelist, that is also very nice, or this method... The business should be that we must realize in this human form of life what is our relationship with God. If we fail to do that, then we are misusing this human form of life.</p>
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<div id="PandalLectureBombayApril71971_7" class="quote" parent="General_Lectures" book="Lec" index="81" link="Pandal Lecture -- Bombay, April 7, 1971" link_text="Pandal Lecture -- Bombay, April 7, 1971">
<span class="link">[[Vanisource:Pandal Lecture -- Bombay, April 7, 1971|Pandal Lecture -- Bombay, April 7, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The process of cleansing in this age is this saṅkīrtana yajña. This saṅkīrtana movement is not unauthorized. It is authorized by the śāstras. And because they are being properly performed, it is taking effect all over the world.</p>
<p>So we have to undergo all these processes recommended in the śāstras-yajña-dāna-tapa-kriyā. So this is yajña, saṅkīrtana-yajña. It is recommended in the Vedic literature that in this age, Kali-yuga, the form of the Lord as kṛṣṇa-varṇaṁ tviṣākṛṣṇam, that "He is always engaged in describing or glorifying Lord Kṛṣṇa." Who is that? Caitanya Mahāprabhu. Caitanya Mahāprabhu is the indicated incarnation in the Śrīmad-Bhāgavatam. Kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam ([[Vanisource:SB 11.5.32|SB 11.5.32]]). You have seen Lord Caitanya's picture. He is always followed by many devotees chanting this Hare Kṛṣṇa, sāṅgopāṅgāstra pārṣadam, especially His associates Lord Nityānanda, Lord Advaita, and Śrīvas, and Gadādhara. Śrī-kṛṣṇa-caitanya prabhu-nityānanda, śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. These associates, they are Kṛṣṇa-varṇam always. The Lord Himself, Kṛṣṇa, He is always describing about Kṛṣṇa as devotee. He is teaching us how to become a devotee of Kṛṣṇa. Just see how much merciful is Kṛṣṇa upon us. He is coming personally, instructing Bhagavad-gītā, and asking us, "Surrender unto Me. Give up all other business, all other so-called occupations. You surrender unto Me. I shall give you protection from all sinful reactions." Ahaṁ tvāṁ sarva-pāpebhyo mokṣa..., mā śucaḥ: ([[Vanisource:BG 18.66 (1972)|BG 18.66]]) "Don't be worried.</p>
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<div id="LectureatArtGalleryAucklandApril161972_8" class="quote" parent="General_Lectures" book="Lec" index="109" link="Lecture at Art Gallery -- Auckland, April 16, 1972" link_text="Lecture at Art Gallery -- Auckland, April 16, 1972">
<span class="link">[[Vanisource:Lecture at Art Gallery -- Auckland, April 16, 1972|Lecture at Art Gallery -- Auckland, April 16, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We have got higher intelligence than the animals. The animals also live on this land, but they cannot utilize their intelligence for constructing a nice building, nice garden or industry or trade or car, because they have no brain. But the human being has got higher brain, higher brain capacity. That should be utilized not only for bodily comforts... Bodily comforts, the animals, they are also trying. Bodily comforts means to eat, sleep, to have sense gratification and to defend. So that is being (done) by the animals also, in their own way. So if we simply devote our time for these animal necessities of our life, then we are no better than animals. The higher intelligence should be utilized to know God, or Kṛṣṇa. When we say "Kṛṣṇa," Kṛṣṇa means God. Simply, generally to say God, but we give "Kṛṣṇa," the actual name of God, the actual residence of God, the actual activities of God, actual form of God, actual associates of... So many things we give. So simply to know God... Just like to simply to know one, two, three, four, five, six, seven, eight, nine, mathematic. Mathematic means nothing but one, two, three, four, five, six, seven, eight, nine. That's all. Now you can exchange in different ways—it becomes different number. But actually it is one, two, three, four, five, six, seven, eight. So simply to know one, two, three, four, five, six, just like your daughter chants one, two, three, four, five, six, nineteen, eighteen, so that is not sufficient. You must know higher mathematics, how to adjust this one, two, three, four, five, six, seven, eight, nine. That is higher mathematics. Higher mathematics does not mean that some other figures are brought in. The same one, two, three, four, five, six, seven, eight. But you must know how to adjust these nine figures—one, two, three—and that is science of God. Simply to know, that is very good. Those who are atheists, they are declining to accept the existence of God. They are less than animals. Less than animals. The animals also, they are afraid of some higher authority. But these atheists, they are not afraid of higher authorities. Although they are being kicked by the laws of material nature in every moment, still, they are proud, "No, there is no God. There is no God."</p>
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<div id="LectureJakartaFebruary271973_9" class="quote" parent="General_Lectures" book="Lec" index="132" link="Lecture -- Jakarta, February 27, 1973" link_text="Lecture -- Jakarta, February 27, 1973">
<span class="link">[[Vanisource:Lecture -- Jakarta, February 27, 1973|Lecture -- Jakarta, February 27, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Kṛṣṇa is brahmaṇya-deva and is surabhīr abhipālayantam (Bs. 5.29). The surabhī cows.... Why they're called surabhī cows? Surabhī cows means you can take that milk from surabhī cows as much as you require and as many times as you like. Here in the material world the cows are there, you can take milk from the cows utmost twice, and not as much as you like; as much as she likes to deliver, you can take. But surabhī cows, because they are in the spiritual world, you can draw as much milk as you can, and as many times as you can. But such cows are taken..., tendered by Lord Kṛṣṇa, surabhīr abhipālayantam. These are the descriptions in the Vedic literature about Kṛṣṇa. Kṛṣṇa is not an imagination. As the Māyāvādī philosophers, they think of imagining the form of God—Kṛṣṇa's not that type of God. He's described in the Vedas, Kṛṣṇa: kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]]).</p>
:rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan
:nānāvatāram akarod bhuvaneṣu kintu
:kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo
:govindam ādi-puruṣam...
:(Bs. 5.39)
<p>Kṛṣṇa is the parama-pumā, the Supreme Personality. And rāmādi-mūrtiṣu, an incarnation, Rāma, Nṛsiṁha, Varāha, there are thousands and thousands of incarnations. Here also Kṛṣṇa's incarnation.</p>
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<div id="LectureBhuvanesvaraJanuary291977withOriyantranslator_10" class="quote" parent="General_Lectures" book="Lec" index="182" link="Lecture -- Bhuvanesvara, January 29, 1977, (with Oriyan translator)" link_text="Lecture -- Bhuvanesvara, January 29, 1977, (with Oriyan translator)">
<span class="link">[[Vanisource:Lecture -- Bhuvanesvara, January 29, 1977, (with Oriyan translator)|Lecture -- Bhuvanesvara, January 29, 1977, (with Oriyan translator)]]: </span><div style="display: inline;" class="text"><p style="display: inline;">It is not so easy to understand what is Kṛṣṇa or what is Godhead. Therefore He is personally speaking about Himself. There are many persons within this world, they are trying to understand what is God. (aside:) What is...? (break) When you want to study me by speculation, it is not perfect. But if I speak myself about my career, my position, they you can understand very easily. So the speculators, they are thinking that "God has no form. You can imagine any form of the Lord and try to worship Him." That is speculator. (break) ... Another type of atheism. The atheists, they say, Śūnyavādī, "There is no God." But these Māyāvādī, they say, "Yes there is God, but He has no head, no leg, no mouth, nothing." Means, indirectly, they are saying there is not God.</p>
<p>So Caitanya Mahāprabhu has therefore clearly said that this Māyāvādī, nirākāravādī, is more dangerous than the Śūnyavādī. Śūnyavādī, they publicly declare, "There is no God," just like modern population, that "There is no need of God." Asatyam aprathiṣṭhaṁ te jagad āhur anīśvaram ([[Vanisource:BG 16.8 (1972)|BG 16.8]]). That is also described in the Bhagavad-gītā. The atheist class, they say that "This world is asatya. There is no meaning." Asatyam jagad āhur anīśvaram ([[Vanisource:BG 16.8 (1972)|BG 16.8]]). "And there is no God." We can understand that they are atheist. (break)... Māyāvādī philosopher, they take the shelter of Vedic literature and indirectly, directly, they try to wipe out the existence of God. (break) The Caitanya Mahāprabhu therefore has said, māyāvādī-bhāṣya śunile haya sarva-nāśa: ([[Vanisource:CC Madhya 6.169|CC Madhya 6.169]]) "If you hear from a Māyāvādī, nirākāravādī, then you are doomed." You cannot understand about God at any time. (break) So our request is that if you at all want to understand what is God, don't go to the Māyāvādī or Śūnyavādi, but try to understand about God from God Himself. Sometimes they may say that "What is the use of understanding God? What is the necessity of understanding God?" No. That is not the right conclusion. Human life is meant for understanding God. (break)...God, you may say there is no God, but there is God. There is no doubt about it.</p>
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<div id="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
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<div id="PhilosophyDiscussiononDavidHume_5" class="quote" parent="Philosophy_Discussions" book="Lec" index="2" link="Philosophy Discussion on David Hume" link_text="Philosophy Discussion on David Hume">
<span class="link">[[Vanisource:Philosophy Discussion on David Hume|Philosophy Discussion on David Hume]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes. That we also agree. But religion without philosophy, logic, it is sentiment. That will not help us. So just like religion given by Kṛṣṇa, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: ([[Vanisource:BG 18.65 (1972)|BG 18.65]]) "Always think of Me." So if you think of God always, so that is good for us, we become purified. So this is religion. We have to meditate upon God, think about God. Therefore temple worship, Deity worship is necessary so that we can constantly think of God. But if we do not know what is God, what is the form of God, how we can offer Him worship, how we can think of Him, then it is pseudoreligion. His type of religion will not help the follower. One must be definitely in understanding what is God and what does He speak and how to abide by His order. That is real religion.</p>
<p>Hayagrīva: His conception of religion is utilitarian and social.</p>
<p>Prabhupāda: Yes.</p>
<p>Hayagrīva: He says, "The proper office of religion is to regulate the heart of man, humanize their conduct, infuse the spirit of temperance, order and obedience."</p>
<p>Prabhupāda: Yes, that is our system. We say, the social service, that "No illicit sex." If people indulge in illicit sex, society will be in chaotic condition. "No meat-eating." If we go on eating meat, then we revolt against the will of God, because God is the father of all living entities; He does not like that one of His son unnecessarily killed by another son on the plea that he is advanced son. The father cannot agree that the advanced son kill the ignorant or foolish son, the father will not agree. Therefore we say no meat-eating. When other foods are available, why one should eat meat? When there is wife, why there should be illicit sex? So religion means one should be good character. That is religion. This is one of the qualification becoming, that one who is actually religious, God conscious, that all the good qualities, either socially, politically, everything, even politician religious. Just like Arjuna, he was on the battlefield. This is politics. But because he was devotee he was hesitating to kill his enemies all. So this is the character of a devotee, that he can sacrifice his own interest because he has become a devotee. Others cannot do. (break)</p>
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<div id="PhilosophyDiscussiononHegel_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="4" link="Philosophy Discussion on Hegel" link_text="Philosophy Discussion on Hegel">
<span class="link">[[Vanisource:Philosophy Discussion on Hegel|Philosophy Discussion on Hegel]]: </span><div class="text"><p style="display: inline;">Śyāmasundara: He saw that his predecessors had become increasingly abstract in their thinking, trying to find out what is the nature of substance, the essential substance, and they had reduced it to nothingness, practically.</p>
<p>Prabhupāda: Because they do not know, that is vairasana(?). Nirākāra, nirākāra, the Sanskrit word... When one cannot actually specify what is the nature of God, what is the form of God, and by thinking, speculative speculating, they cannot come to the right conclusion, so out of frustration they say, "No, there is no God."</p>
<p>Śyāmasundara: Just like to analyze an object they would divide it up into smaller and smaller parts until they came to nothing.</p>
<p>Prabhupāda: Yes.</p>
<p>Śyāmasundara: That was their process.</p>
<p>Prabhupāda: (indistinct). The absolute cannot be divided into parts. Nainaṁ chindanti śastrāṇi, in the Bhagavad-gītā. In the material thing, if you want to cut into pieces, that is (indistinct), but a spiritual being, avyaya, inexhaustible, there is no possibility of dividing the spirit into pieces. The Māyāvāda theory is that the absolute is all-pervading. Then when the question of His form, that is their poor fund of knowledge. The absolute, keeping His form as He is, He can expand Himself. Kṛṣṇa says in the Bhagavad-gītā, mayā tatam idaṁ sarvaṁ jagad-avyakta mūrtinā ([[Vanisource:BG 9.4 (1972)|BG 9.4]]), "I am spread all over the creation, avyakta, My impersonal form." So God, or Kṛṣṇa, has two features, rather three features, brahmeti paramātmeti bhagavān iti śabdyate ([[Vanisource:SB 1.2.11|SB 1.2.11]]), impersonal feature, localized feature and personal feature. So unless we come to understand this science, tattva, it is very difficult to come to the conclusion what is the right form of the absolute truth. So one who cannot go, one who is not so competent, with poor fund of knowledge, they come to the conclusion, nira, void, but actually it is not so.</p>
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<div id="PhilosophyDiscussiononWilliamJames_6" class="quote" parent="Philosophy_Discussions" book="Lec" index="9" link="Philosophy Discussion on William James" link_text="Philosophy Discussion on William James">
<span class="link">[[Vanisource:Philosophy Discussion on William James|Philosophy Discussion on William James]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes. Without religion the human society is animal society. So religion must be there, and religion means to understand God, to learn how to love God, how to obey His orders, and actually real religion means to accept the order of the Supreme Lord, God. Therefore in the Bhagavad-gītā this fact is taught. God is personally teaching that "You become My devotee, always think of Me," man-manā bhava mad-bhakto, "worship Me," mad-yājī, "and if you cannot do anything more, you simply offer your obeisances unto Me." Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ([[Vanisource:BG 18.65 (1972)|BG 18.65]]). Without any big, I mean to say, attempt for religious system, if one has got the idea that there is God, and even without seeing Him if he follows His instruction, always think of Him... Either you think of Him as personal God or as localized or all-pervading, but God has got form. One has to think of the form of the God. That is easier. And if God is accepted as impersonal, that is very troublesome. That is stated in the Bhagavad-gītā, kleśaḥ adhikataras teṣām avyakta āsakta cetasām. Those who are impersonalist, for them to think of God becomes very difficult job. Who is God and what to think of, so the so-called meditation is very difficult. But if you have got really conception of a God, just like we have got Kṛṣṇa, the Supreme Personality of Godhead... Although He has got different incarnations, forms, He is the Supreme, so we think of Him. That is our Kṛṣṇa consciousness movement. We can think, because we have got the form, we have got the Deity in the temple, we have got the picture in our room, and so we have got definite conception of God and definite instruction of God. So this system, following the Bhagavad-gītā, is definitive understanding of God, so people may take this system, and by practical example they can see how those who are Kṛṣṇa conscious, how they are advancing in the religious system, in every system, because God has instructed everything—religious, political, social, cultural, philosophical, science, physics—everything perfectly. God, God means He gives perfect instruction. So this perfect instruction in the Bhagavad-gītā, we, we have accepted. Not accepted; we have known. God is there; you accept or not accept, it doesn't matter. So those who are fortunate, they will see the actual form of God, follow His instruction, and be perfect in the life. That is wanted.</p>
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<div id="PhilosophyDiscussiononJohnDewey_1" class="quote" parent="Philosophy_Discussions" book="Lec" index="10" link="Philosophy Discussion on John Dewey" link_text="Philosophy Discussion on John Dewey">
<span class="link">[[Vanisource:Philosophy Discussion on John Dewey|Philosophy Discussion on John Dewey]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes. Then he'll be in Kṛṣṇa consciousness, perfect consciousness. But they are thinking that "I am Kṛṣṇa. I am God." That is not Kṛṣṇa consciousness.</p>
<p>Śyāmasundara: He says that the choice between good and bad is not made on theoretical grounds, but for reducing specific evils. In other words...</p>
<p>Prabhupāda: It is not theoretical that if you accept the universal form of God, then everything within the universe is part and parcel of that form. That is practical.</p>
<p>Śyāmasundara: But say there...</p>
<p>Prabhupāda: Like a big tree, the every leaf, every branch, every twig, every flower is a part and parcel of the whole tree. Similarly, virāṭ-rūpa. Apart from Kṛṣṇa's personal rūpa, the virāṭ-rūpa as it was manifested before Arjuna, if you take the virāṭ-rūpa, the whole universal form of the Lord, then anything within the universe is part and parcel of that virāṭ-rūpa, the resulting form.</p>
<p>Śyāmasundara: So the choice between a good and a bad action should be practiced to reduce evil, not just theoretical. That's his idea. That's his point.</p>
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<div id="PhilosophyDiscussiononSorenAabyeKierkegaard_7" class="quote" parent="Philosophy_Discussions" book="Lec" index="11" link="Philosophy Discussion on Soren Aabye Kierkegaard" link_text="Philosophy Discussion on Soren Aabye Kierkegaard">
<span class="link">[[Vanisource:Philosophy Discussion on Soren Aabye Kierkegaard|Philosophy Discussion on Soren Aabye Kierkegaard]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Purport.</p>
<p>Hari-śauri: The group of transcendentalists who follow the path of the inconceivable, unmanifested, impersonal feature of the Supreme Lord are called jñāna-yogīs, and persons who are in full Kṛṣṇa consciousness, engaged in devotional service to the Lord, are called bhakti-yogīs. Now, here the difference between jñāna-yoga and bhakti-yoga is definitely expressed. The process of jñāna-yoga, although ultimately bringing one to the same goal, is very troublesome, whereas the path of bhakti-yoga, the process of being in direct service to the Supreme Personality of Godhead, is easier and is natural for the embodied soul. The individual soul is embodied since time immemorial. It is very difficult for him to simply theoretically understand that he is not the body. Therefore, the bhakti-yogī accepts the Deity of Kṛṣṇa as worshipable because there is some bodily conception fixed in the mind, which can thus be applied. Of course, worship of the Supreme Personality of Godhead in His form within the temple is not idol worship. There is evidence in the Vedic literature that worship may be saguṇa and nirguṇa—of the Supreme possessing or not possessing attributes. Worship of the Deity in the temple is saguṇa worship, for the Lord is represented by material qualities. But the form of the Lord, though represented by material qualities such as stone, wood, or oil paint, is not actually material. That is the absolute nature of the Supreme Lord.</p>
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<div id="PhilosophyDiscussiononJacquesMaritain_2" class="quote" parent="Philosophy_Discussions" book="Lec" index="15" link="Philosophy Discussion on Jacques Maritain" link_text="Philosophy Discussion on Jacques Maritain">
<span class="link">[[Vanisource:Philosophy Discussion on Jacques Maritain|Philosophy Discussion on Jacques Maritain]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes. Without person how there can be love? There is no question of love. You cannot love air or sky; you must find out a man or woman in the, under the sky. So therefore if you want to love God then you must accept God is a person; otherwise there is no question of love. Therefore for the Māyāvādī philosopher there is no question of love. They merge. They want sāyujya-mukti, to become one. They have no other conception, because they cannot conceive personal God. So there is no love. Therefore they manufacture an idea that in the material condition of life, you just imagine any form of God and love Him, and ultimately you become one. That is their philosophy. Ultimately you throw away this... The example is given that you want to rise on some top floor you take a ladder and go to the top and throw away the ladder: there is no need of this ladder, now you have come to the position. So their theory is that because you cannot love or worship something impersonal, because it is difficult, it is troublesome... It is stated in the Bhagavad-gītā, kleśa adhikataras teṣām avyaktāsakta-cetasām: those who are attached to impersonal deities, their progress in spiritual life is very troublesome because they never fix up. So in order to give them some facility, they say that "You imagine some form of the Absolute Truth, and when you are perfect, then throw away that form. You become one." This is their philosophy. But if God is God, then how I can throw Him? That means while they are thinking of God, that is not God. And they say it is imagination. Then what is the value of imagination if it is not reality? So how by imagination, by kalpana, by taking something false, you can reach the reality? That is the defect of their philosophy. If you take it something wrong, how you can reach the reality? Your process is wrong, because you are accepting something wrong: imagination, imagination.</p>
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<div id="PhilosophyDiscussiononPlato_3" class="quote" parent="Philosophy_Discussions" book="Lec" index="27" link="Philosophy Discussion on Plato" link_text="Philosophy Discussion on Plato">
<span class="link">[[Vanisource:Philosophy Discussion on Plato|Philosophy Discussion on Plato]]: </span><div class="text"><p style="display: inline;">Hayagrīva: All right, this is... Later in The Republic, in the allegory of the cave, we mentioned before, Socrates says, "In the world of knowledge, the last thing to be perceived, and only with great difficulty, is the essential form of goodness. Once it is perceived, the conclusion must follow that for all things, this is the cause of whatever is right and good. In the visible world it gives birth to light and to the Lord of light while it is itself sovereign in the intelligible world and the parent of the intelligible world and the parent of intelligence and truth. Without having had a vision of this Form," he uses capital "F," Form, "no one can act with wisdom either in his own life or in matters of state." And here, he, Socrates mentions form but he doesn't mention personality. He mentions the form of goodness, but through intellection, or jñāna, how is it possible to perceive the form of God or the form of goodness? What could he possibly mean by...</p>
<p>Prabhupāda: That is from Vedic same. As soon as there is instruction there is form. As Kṛṣṇa is giving instruction, He is always saying "I," "you," like that, it is personal. He says Arjuna, "You," and He says Himself, "I." So Arjuna is also form and Kṛṣṇa is also form, and Kṛṣṇa also says that "Both you, Me, and all these living entities, kings and soldiers who are assembled here, they existed in the past, they are existing now, and they will continue to exist." So you can understand that "In the present I am in form, so I existed in the past in form and I shall continue to exist in the future as form. So where is formless?" From my present position I can understand my past and future. So Kṛṣṇa says that we existed in the past. So we existing now, now I mean to say, continuing. He never said that "In the past we were formless; now we have got form." This is not stated there. Rather, He condemns, that avyaktaṁ vyaktim āpannam manyante mām abuddhayaḥ ([[Vanisource:BG 7.24 (1972)|BG 7.24]]): "In the past I was formless, impersonal, and now I am a person," that is Māyāvādī thought, that when God takes the form, He takes the form of māyā. So they have been condemned as abuddhayaḥ, no intelligence. Avyaktaṁ vyaktiṁ āpannaṁ manyante mām abuddhayaḥ ([[Vanisource:BG 7.24 (1972)|BG 7.24]]). Those who have less intelligence, they think like that, that "God was formerly formless, now He is talking in form, that means He has accepted the body of māyā." This is called Māyāvāda philosophy.</p>
</div>
</div>
<div id="PhilosophyDiscussiononThomasAquinas_4" class="quote" parent="Philosophy_Discussions" book="Lec" index="32" link="Philosophy Discussion on Thomas Aquinas" link_text="Philosophy Discussion on Thomas Aquinas">
<span class="link">[[Vanisource:Philosophy Discussion on Thomas Aquinas|Philosophy Discussion on Thomas Aquinas]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes. The mat..., matter has no form. The spirit soul has got form. Though the matter is covering the actual form of the spirit soul, the matter appears to have form. Just like the original cloth has no form, but when the tailor cuts the cloth according to the body of the person, then the shirt and coat takes a form. The matter itself has no form. When you take clay, it has no form, but if you make it like a doll, like a man or woman, then it has a form. When the change the clay, and you manufacture a fort, then the fort has form. So form and formlessness is of the matter, but in the spiritual world everything has got form. The spirit soul has got form. God has got form. This is the truth.</p>
<p>Hayagrīva: Aquinas believed that only God and the angels have form that is not material. There is no difference between God's form and His spiritual self.</p>
<p>Prabhupāda: Yes. As in the material world any form-man or beast or anyone—in the outward, external covering is matter, but within the matter there is the soul. The soul has form and God has form. That is real form. And the material form is simply shirting and coating over the spiritual body.</p>
<p>Hayagrīva: Aquinas gives five arguments for God's existence. The first is that there must be a first cause, a first cause of everything. The second is similar in saying the material world cannot create itself but requires something external or spiritual to bring it into existence. And the third argument claims that because the world exists, there must be a creator capable of bringing it into existence. The fourth states that since there is relative perfection in the world, there must be absolute perfection underlying this relative perfection. And the fifth is the argument from design: because the creation has design and purpose there must be a designer and planner. So at this time they were very concerned with arguments for the existence of God, and Aquinas gave these five.</p>
</div>
</div>
</div>

Form of the Lord (Conversations)

2018-07-04T13:15:29Z

LeoRP:

Form of the Lord (CC)

2018-07-04T13:15:05Z

LeoRP:

<div id="compilation">
<div id="facts">
{{terms|"form of the lord"|"forms of the lord"|"lord's form"}}
{{notes|}}
{{compiler|Visnu Murti|Serene}}
{{complete|ALL}}
{{first|25Nov11}}
{{last|05Dec11}}
{{totals_by_section|BG=0|SB=0|CC=64|OB=0|Lec=0|Con=0|Let=0}}
{{total|64}}
{{toc right}}
[[Category:God's Form|1]]
[[Category:Compilations from Books]]
</div>
<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_Preface_and_Introduction" class="sub_section" sec_index="0" parent="Sri_Caitanya-caritamrta" text="CC Preface and Introduction"><h3>CC Preface and Introduction</h3>
</div>
<div id="CCPreface_0" class="quote" parent="CC_Preface_and_Introduction" book="CC" index="4" link="CC Preface" link_text="CC Preface">
<span class="link">[[Vanisource:CC Preface|CC Preface]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Lord Caitanya's teachings are identical to those given by Lord Kapila, the original propounder of sāṅkhya-yoga, the sāṅkhya system of philosophy. This authorized system of yoga teaches meditation on the transcendental form of the Lord. There is no question of meditating on something void or impersonal. When one can meditate on the transcendental form of Lord Viṣṇu even without practicing involved sitting postures, such meditation is called perfect samādhi. That this kind of meditation is perfect samādhi is confirmed at the end of the Sixth Chapter of the Bhagavad-gītā, where Lord Kṛṣṇa says that of all yogīs, the greatest is the one who constantly thinks of the Lord within the core of his heart with love and devotion.</p>
</div>
</div>
<div id="CCPreface_1" class="quote" parent="CC_Preface_and_Introduction" book="CC" index="4" link="CC Preface" link_text="CC Preface">
<span class="link">[[Vanisource:CC Preface|CC Preface]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If one's mind is fixed on Kṛṣṇa (His name, qualities, form, pastimes, entourage and paraphernalia), all one's activities—both subtle and gross—become favorable. The Bhagavad-gītā’s process of purifying consciousness is the process of fixing one's mind on Kṛṣṇa by talking of His transcendental activities, cleansing His temple, going to His temple, seeing the beautiful transcendental form of the Lord nicely decorated, hearing His transcendental glories, tasting food offered to Him, associating with His devotees, smelling the flowers and tulasī leaves offered to Him, engaging in activities for the Lord's interest, becoming angry at those who are malicious toward devotees, etc.</p>
</div>
</div>
<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
</div>
<div id="CCAdi146_0" class="quote" parent="CC_Adi-lila" book="CC" index="47" link="CC Adi 1.46" link_text="CC Adi 1.46">
<span class="link">[[Vanisource:CC Adi 1.46|CC Adi 1.46, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Only out of His immense compassion does the Personality of Godhead reveal Himself as the spiritual master. Therefore in the dealings of an ācārya there are no activities but those of transcendental loving service to the Lord. He is the Supreme Personality of Servitor Godhead. It is worthwhile to take shelter of such a steady devotee, who is called āśraya-vigraha, or the manifestation or form of the Lord of whom one must take shelter.</p>
</div>
</div>
<div id="CCAdi152_1" class="quote" parent="CC_Adi-lila" book="CC" index="53" link="CC Adi 1.52" link_text="CC Adi 1.52">
<span class="link">[[Vanisource:CC Adi 1.52|CC Adi 1.52, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The transcendental personal forms of the Lord are a mystery, and the symptoms of these forms, which are absolutely different from anything made of mundane elements, are also mysterious. The innumerable forms of the Lord, such as Śyāmasundara, Nārāyaṇa, Rāma and Gaurasundara; the colors of these forms (white, red, yellow, cloudlike śyāma and others); His qualities, as the responsive Personality of Godhead to pure devotees and as impersonal Brahman to dry speculators; His uncommon activities like lifting Govardhana Hill, marrying more than sixteen thousand queens at Dvārakā, and entering the rāsa dance with the damsels of Vraja, expanding Himself in as many forms as there were damsels in the dance—these and innumerable other uncommon acts and attributes are all mysteries, one aspect of which is presented in the scientific knowledge of the Bhagavad-gītā, which is read and adored all over the world by all classes of scholars, with as many interpretations as there are empiric philosophers. The truth of these mysteries was revealed to Brahmā by the descending process, without the help of the ascending one.</p>
</div>
</div>
<div id="CCAdi16970_2" class="quote" parent="CC_Adi-lila" book="CC" index="69" link="CC Adi 1.69-70" link_text="CC Adi 1.69-70">
<span class="link">[[Vanisource:CC Adi 1.69-70|CC Adi 1.69-70, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When the Personality of Godhead expands Himself in many forms, all nondifferent in Their features, as Lord Kṛṣṇa did when He married sixteen thousand queens and when He performed His rāsa dance, such forms of the Lord are called manifested forms (prakāśa-vigrahas).</p>
</div>
</div>
<div id="CCAdi225_3" class="quote" parent="CC_Adi-lila" book="CC" index="130" link="CC Adi 2.25" link_text="CC Adi 2.25">
<span class="link">[[Vanisource:CC Adi 2.25|CC Adi 2.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Supreme Personality of Godhead has His eternal form, which cannot be seen by material eyes or mental speculation. Only by transcendental devotional service can one understand the transcendental form of the Lord. The comparison is made here to the qualifications for viewing the personal features of the sun-god. The sun-god is a person who, although not visible to our eyes, is seen from the higher planets by the demigods, whose eyes are suitable for seeing through the glaring sunshine that surrounds him.</p>
</div>
</div>
<div id="CCAdi226_4" class="quote" parent="CC_Adi-lila" book="CC" index="131" link="CC Adi 2.26" link_text="CC Adi 2.26">
<span class="link">[[Vanisource:CC Adi 2.26|CC Adi 2.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Those who are fond of mental speculation (jñāna-mārga) or want to meditate in mystic yoga to find the Absolute Truth must approach the impersonal effulgence of the Lord and His partial representation respectively. Such persons cannot realize the eternal form of the Lord.</p>
</div>
</div>
<div id="CCAdi3111_5" class="quote" parent="CC_Adi-lila" book="CC" index="336" link="CC Adi 3.111" link_text="CC Adi 3.111">
<span class="link">[[Vanisource:CC Adi 3.111|CC Adi 3.111, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">If by studying the form, name, qualities, pastimes and paraphernalia of the Supreme Godhead one is attracted to the Lord, he can execute devotional service, and the form of the Lord will be impressed in his heart and remain transcendentally situated there. Unless a devotee actually develops transcendental love for the Lord, it is not possible for him to think always of the Lord within his heart. Such constant thought of the Lord is the sublime perfection of the yogic process, as the Bhagavad-gītā confirms in the Sixth Chapter (47), stating that anyone absorbed in such thought is the best of all yogīs. Such transcendental absorption is known as samādhi. A pure devotee who is always thinking of the Supreme Personality of Godhead is the person qualified to see the Lord.</p>
</div>
</div>
<div id="CCAdi456_6" class="quote" parent="CC_Adi-lila" book="CC" index="391" link="CC Adi 4.56" link_text="CC Adi 4.56">
<span class="link">[[Vanisource:CC Adi 4.56|CC Adi 4.56, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The absolute Personality of Godhead, Śrī Kṛṣṇa, is the omnipotent form of transcendental existence, knowledge and bliss in full. His internal potency is exhibited first as sat, or existence—or, in other words, as the portion that expands the existence function of the Lord. When the same potency displays full knowledge it is called cit, or samvit, which expands the transcendental forms of the Lord. Finally, when the same potency plays as a pleasure-giving medium it is known as hlādinī, or the transcendental blissful potency. Thus the Lord manifests His internal potency in three transcendental divisions.</p>
</div>
</div>
<div id="CCAdi462_7" class="quote" parent="CC_Adi-lila" book="CC" index="397" link="CC Adi 4.62" link_text="CC Adi 4.62">
<span class="link">[[Vanisource:CC Adi 4.62|CC Adi 4.62, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Absolute Truth is therefore the substance of reality, eternally manifest in three energies. The manifestation of the internal energy of the Lord is the inconceivably variegated spiritual world, the manifestation of the marginal energy comprises the living entities, and the manifestation of the external energy is the material cosmos. Therefore the Absolute Truth includes these four principles—the Supreme Personality of Godhead Himself, His internal energy, His marginal energy and His external energy. The form of the Lord and the expansions of His form as svayaṁ-rūpa and vaibhava-prakāśa are directly the enjoyers of the internal energy, which is the eternal exhibitor of the spiritual world, the most confidential of the manifestations of energy.</p>
</div>
</div>
<div id="CCAdi5116_8" class="quote" parent="CC_Adi-lila" book="CC" index="718" link="CC Adi 5.116" link_text="CC Adi 5.116">
<span class="link">[[Vanisource:CC Adi 5.116|CC Adi 5.116, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord of Śvetadvīpa has immense potency for creation and destruction. Śrī Nityānanda Prabhu, being Baladeva Himself, the original form of Saṅkarṣaṇa, is the original form of the Lord of Śvetadvīpa.</p>
</div>
</div>
<div id="CCAdi5226_9" class="quote" parent="CC_Adi-lila" book="CC" index="826" link="CC Adi 5.226" link_text="CC Adi 5.226">
<span class="link">[[Vanisource:CC Adi 5.226|CC Adi 5.226, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In his Bhakti-sandarbha Jīva Gosvāmī has stated that those who are actually very serious about devotional service do not differentiate between the form of the Lord made of clay, metal, stone or wood and the original form of the Lord. In the material world a person and his photograph, picture or statue are different. But the statue of Lord Kṛṣṇa and Kṛṣṇa Himself, the Supreme Personality of Godhead, are not different, because the Lord is absolute. What we call stone, wood and metal are energies of the Supreme Lord, and energies are never separate from the energetic.</p>
</div>
</div>
<div id="CCAdi5226_10" class="quote" parent="CC_Adi-lila" book="CC" index="826" link="CC Adi 5.226" link_text="CC Adi 5.226">
<span class="link">[[Vanisource:CC Adi 5.226|CC Adi 5.226, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord can appear anywhere and everywhere because His diverse energies are distributed everywhere like sunshine. We should therefore understand whatever we see to be the energy of the Supreme Lord and should not differentiate between the Lord and His arcā form made from clay, metal, wood or paint. Even if one has not developed this consciousness, one should accept it theoretically from the instructions of the spiritual master and should worship the arcā-mūrti, or form of the Lord in the temple, as nondifferent from the Lord.</p>
<p>The Padma Purāṇa specifically mentions that anyone who thinks the form of the Lord in the temple to be made of wood, stone or metal is certainly in a hellish condition. Impersonalists are against the worship of the Lord's form in the temple, and there is even a group of people who pass as Hindus but condemn such worship. Their so-called acceptance of the Vedas has no meaning, for all the ācāryas, even the impersonalist Śaṅkarācārya, have recommended the worship of the transcendental form of the Lord. Impersonalists like Śaṅkarācārya recommend the worship of five forms, known as pañcopāsanā, which include Lord Viṣṇu.</p>
</div>
</div>
<div id="CCAdi5226_11" class="quote" parent="CC_Adi-lila" book="CC" index="826" link="CC Adi 5.226" link_text="CC Adi 5.226">
<span class="link">[[Vanisource:CC Adi 5.226|CC Adi 5.226, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrīmad-Bhāgavatam has condemned those who think the body to be the self as bhauma ijya-dhīḥ. Bhauma means earth, and ijya-dhīḥ means worshiper. There are two kinds of bhauma ijya-dhīḥ: those who worship the land of their birth, such as nationalists, who make many sacrifices for the motherland, and those who condemn the worship of the form of the Lord. One should not worship the planet earth or land of his birth, nor should one condemn the form of the Lord, which is manifested in metal or wood for our facility. Material things are also the energy of the Supreme Lord.</p>
</div>
</div>
<div id="CCAdi799_12" class="quote" parent="CC_Adi-lila" book="CC" index="1043" link="CC Adi 7.99" link_text="CC Adi 7.99">
<span class="link">[[Vanisource:CC Adi 7.99|CC Adi 7.99, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Māyāvādī sannyāsīs are āsuraṁ bhāvam āśritāḥ, which means that they have taken the path of the asuras (demons), who do not believe in the existence of the form of the Lord. The Māyāvādīs say that the ultimate source of everything is impersonal, and in this way they deny the existence of God. Saying that there is no God is direct denial of God, and saying that God exists but has no head, legs or hands and cannot speak, hear or eat is a negative way of denying His existence. A person who cannot see is called blind, one who cannot walk is called lame, one who has no hands is called helpless, one who cannot speak is called dumb, and one who cannot hear is called deaf. The Māyāvādīs' proposition that God has no legs, no eyes, no ears and no hands is an indirect way of insulting Him by defining Him as blind, deaf, dumb, lame, helpless, etc.</p>
</div>
</div>
<div id="CCAdi7110_13" class="quote" parent="CC_Adi-lila" book="CC" index="1054" link="CC Adi 7.110" link_text="CC Adi 7.110">
<span class="link">[[Vanisource:CC Adi 7.110|CC Adi 7.110, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Māyāvāda philosophy," Lord Śiva informed his wife Pārvatī, "is impious (asac chāstra). It is covered Buddhism. My dear Pārvatī, in Kali-yuga I assume the form of a brāhmaṇa and teach this imagined Māyāvāda philosophy. In order to cheat the atheists, I describe the Supreme Personality of Godhead to be without form and without qualities. Similarly, in explaining Vedānta I describe the same Māyāvāda philosophy in order to mislead the entire population toward atheism by denying the personal form of the Lord." In the Śiva Purāṇa the Supreme Personality of Godhead told Lord Śiva:</p>
:dvāparādau yuge bhūtvā kalayā mānuṣādiṣu
:svāgamaiḥ kalpitais tvaṁ ca janān mad-vimukhān kuru
<p>"In Kali-yuga, mislead the people in general by propounding imaginary meanings for the Vedas to bewilder them." These are the descriptions of the Purāṇas.</p>
</div>
</div>
<div id="CCAdi7140_14" class="quote" parent="CC_Adi-lila" book="CC" index="1084" link="CC Adi 7.140" link_text="CC Adi 7.140">
<span class="link">[[Vanisource:CC Adi 7.140|CC Adi 7.140, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although the sunshine that spreads all over the universes appears very great to the less knowledgeable, greater than the sunshine is the sun itself, and greater than the sun is the sun-god. Similarly, impersonal Brahman is not the greatest, although it appears to be so. Impersonal Brahman is only the bodily effulgence of the Supreme Personality of Godhead, but the transcendental form of the Lord is greater than both the impersonal Brahman and localized Paramātmā. Therefore whenever the word "Brahman" is used in the Vedic literature, it is understood to refer to the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="CCAdi7140_15" class="quote" parent="CC_Adi-lila" book="CC" index="1084" link="CC Adi 7.140" link_text="CC Adi 7.140">
<span class="link">[[Vanisource:CC Adi 7.140|CC Adi 7.140, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Since the entire Vedic literature deals with the subject of Brahman, Kṛṣṇa is therefore the ultimate goal of Vedic understanding. The impersonal brahmajyoti rests on the personal form of the Lord. Therefore although the impersonal effulgence, the brahmajyoti, is the first realization, one must enter into it, as mentioned in the Īśopaniṣad, to find the Supreme Person, and then one's knowledge is perfect. The Bhagavad-gītā (7.19) also confirms this: bahūnāṁ janmanām ante jñānavān māṁ prapadyate. One's search for the Absolute Truth by dint of speculative knowledge is complete when one comes to the point of understanding Kṛṣṇa and surrenders unto Him. That is the real point of perfectional knowledge.</p>
</div>
</div>
<div id="CCAdi149_16" class="quote" parent="CC_Adi-lila" book="CC" index="1704" link="CC Adi 14.9" link_text="CC Adi 14.9">
<span class="link">[[Vanisource:CC Adi 14.9|CC Adi 14.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When the form of the Lord is carved from wood, stone or any other element, it is to be understood that the Supreme Personality of Godhead is there. Even logically we can understand that all material elements are expansions of the energy of the Lord. Since the energy of the Supreme Personality of Godhead is nondifferent from His personal body, the Lord is always present in His energy, and He manifests Himself on account of the ardent desire of a devotee. Since the Lord is supremely powerful, it is logical that He can manifest Himself in His energy. Deity worship or worship of the śālagrāma-śilā is not idol worship. The Deity of the Lord in the house of a pure devotee can act exactly as He can in His original transcendental personality.</p>
</div>
</div>
<div id="CCAdi1710_17" class="quote" parent="CC_Adi-lila" book="CC" index="1950" link="CC Adi 17.10" link_text="CC Adi 17.10">
<span class="link">[[Vanisource:CC Adi 17.10|CC Adi 17.10, Purport]]: </span><div class="purport text">As a mad elephant may trample all the plants in a garden, so by committing one offense at the lotus feet of a Vaiṣṇava one may spoil all the devotional service he has accumulated in his life. After this incident, one day Advaita Ācārya Prabhu requested Caitanya Mahāprabhu to display the universal form He had very kindly shown Arjuna. Lord Caitanya agreed to this proposal, and Advaita Prabhu was fortunate enough to see the universal form of the Lord.
</div>
</div>
<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
</div>
<div id="CCMadhya135_0" class="quote" parent="CC_Madhya-lila" book="CC" index="35" link="CC Madhya 1.35" link_text="CC Madhya 1.35">
<span class="link">[[Vanisource:CC Madhya 1.35|CC Madhya 1.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the fifth vilāsa, one is instructed on how to make a place to sit for meditation, and there are descriptions of breathing exercises, meditation and worship of the śālagrāma-śilā representation of Lord Viṣṇu. In the sixth vilāsa, the required practices for inviting the transcendental form of the Lord and bathing Him are given. In the seventh vilāsa, one is instructed on how to collect flowers used for the worship of Lord Viṣṇu. In the eighth vilāsa, there is a description of the Deity and instructions on how to set up incense, light lamps, make offerings, dance, play music, beat drums, garland the Deity, offer prayers and obeisances and counteract offenses.</p>
</div>
</div>
<div id="CCMadhya141_1" class="quote" parent="CC_Madhya-lila" book="CC" index="40" link="CC Madhya 1.41" link_text="CC Madhya 1.41">
<span class="link">[[Vanisource:CC Madhya 1.41|CC Madhya 1.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrī Kṛṣṇa is the original Supreme Personality of Godhead, and no one is greater than Him. He is the source of all incarnations. In the Laghu-bhāgavatāmṛta there are descriptions of His partial incarnations, a description of the impersonal Brahman effulgence (actually the bodily effulgence of Śrī Kṛṣṇa), the superexcellence of Śrī Kṛṣṇa's pastimes as an ordinary human being with two hands and so forth. There is nothing to compare with the two-armed form of the Lord. In the spiritual world (vaikuṇṭha-jagat) there is no distinction between the owner of the body and the body itself. In the material world the owner of the body is called the soul, and the body is called a material manifestation.</p>
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</div>
<div id="CCMadhya545_2" class="quote" parent="CC_Madhya-lila" book="CC" index="856" link="CC Madhya 5.45" link_text="CC Madhya 5.45">
<span class="link">[[Vanisource:CC Madhya 5.45|CC Madhya 5.45, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The son of the elderly brāhmaṇa was an atheist and a follower of the Raghunātha-smṛti. He was very expert in dealing with pounds-shillings-pence, but he was fool number one. Consequently, he did not believe in the spiritual position of the Deity, nor did he have any faith in the Supreme Personality of Godhead. Therefore, as a typical idol worshiper, he considered the form of the Lord to be made of stone or wood. Thus he assured his father that the witness was only a stone Deity and was not capable of speaking. Besides that, he assured his father that the Deity was situated far away and consequently could not come to bear witness.</p>
</div>
</div>
<div id="CCMadhya5159_3" class="quote" parent="CC_Madhya-lila" book="CC" index="968" link="CC Madhya 5.159" link_text="CC Madhya 5.159">
<span class="link">[[Vanisource:CC Madhya 5.159|CC Madhya 5.159, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are four points of instruction one should consider in the story of Sākṣi-gopāla. First, the Deity (arcā-vigraha) of Śrī Gopāla is eternally sac-cid-ānanda-vigraha (Bs. 5.1), the transcendental form of the Lord. Second, the Deity surpasses material regulative principles and extends the reality of transcendental principles. Third, one can be situated in a transcendental position after becoming a brāhmaṇa, but as a brāhmaṇa, one has to follow the regulative principles very strictly. Lastly, brahmaṇya-deva indicates Lord Śrī Kṛṣṇa Himself, who is worshiped thus: namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca/ jagad-dhitāya kṛṣṇāya govindāya namo namaḥ. This indicates that a devotee who is under the protection of Kṛṣṇa is automatically situated as a brāhmaṇa, and such a brāhmaṇa is not illusioned. This is factual.</p>
</div>
</div>
<div id="CCMadhya6143_4" class="quote" parent="CC_Madhya-lila" book="CC" index="1113" link="CC Madhya 6.143" link_text="CC Madhya 6.143">
<span class="link">[[Vanisource:CC Madhya 6.143|CC Madhya 6.143, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">And as confirmed in the Brahma-saṁhitā (5.37), goloka eva nivasaty akhilātma-bhūtaḥ: "Although the Lord always stays in His abode, Goloka Vṛndāvana, He is still all-pervading." His all-pervasive feature is understood to be impersonal because one does not find the form of the Lord in that all-pervasiveness. Actually, everything is resting on the rays of His bodily effulgence. The Brahma-saṁhitā (5.40) also states:</p>
:yasya prabhā prabhavato jagad-aṇḍa-koṭi-
:koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
<p>Due to the rays of the Lord's bodily effulgence, millions of universes are created, just as planets are created from the sun.</p>
</div>
</div>
<div id="CCMadhya6167_5" class="quote" parent="CC_Madhya-lila" book="CC" index="1136" link="CC Madhya 6.167" link_text="CC Madhya 6.167">
<span class="link">[[Vanisource:CC Madhya 6.167|CC Madhya 6.167, Translation]]: </span><div class="trans text">“One who does not accept the transcendental form of the Lord is certainly an agnostic. Such a person should be neither seen nor touched. Indeed, he is subject to be punished by Yamarāja."
</div>
</div>
<div id="CCMadhya6167_6" class="quote" parent="CC_Madhya-lila" book="CC" index="1136" link="CC Madhya 6.167" link_text="CC Madhya 6.167">
<span class="link">[[Vanisource:CC Madhya 6.167|CC Madhya 6.167, Purport]]: </span><div class="purport text">The spiritual forms in the transcendental world have nothing to do with the negative conception of formlessness. The conclusion is that a person is an agnostic when he does not agree to worship the transcendental form of the Lord. Actually, at the present moment all systems of religion deny the worship of the form of the Lord due to ignorance of His transcendental form. The first-class materialists (the Māyāvādīs) imagine five specific forms of the Lord, but when they try to equate the worship of such imaginary forms with bhakti, they are immediately condemned. Lord Śrī Kṛṣṇa confirms this in the Bhagavad-gītā (7.15), where He says, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ.
</div>
</div>
<div id="CCMadhya6169_7" class="quote" parent="CC_Madhya-lila" book="CC" index="1138" link="CC Madhya 6.169" link_text="CC Madhya 6.169">
<span class="link">[[Vanisource:CC Madhya 6.169|CC Madhya 6.169, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Factually, the devotional service of the Lord is described in the Vedānta-sūtra, but the Māyāvādī philosophers, the Śaṅkarites, prepared a commentary known as Śārīraka-bhāṣya, in which the transcendental form of the Lord is denied. The Māyāvādī philosophers think that the living entity is identical with the Supreme Soul, Brahman. Their commentaries on the Vedānta-sūtra are completely opposed to the principle of devotional service. Caitanya Mahāprabhu therefore warns us to avoid these commentaries. If one indulges in hearing the Śaṅkarite Śārīraka-bhāṣya, he will certainly be bereft of all real knowledge.</p>
</div>
</div>
<div id="CCMadhya6269_8" class="quote" parent="CC_Madhya-lila" book="CC" index="1237" link="CC Madhya 6.269" link_text="CC Madhya 6.269">
<span class="link">[[Vanisource:CC Madhya 6.269|CC Madhya 6.269, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The followers of the Patañjali yoga system actually want to merge into the body of the Supreme Personality of Godhead. This indicates that they do not want to engage in His service despite their knowledge of Him, and thus their position is even more abominable than that of those who want to merge into the Lord's effulgence. These yogīs meditate on the four-handed Viṣṇu form of the Lord in order to merge into His body. The Patañjali system describes the form of the Lord as kleśa-karma-vipākāśayair aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ: "The Supreme Personality of Godhead is a person who does not partake of a miserable material life."</p>
</div>
</div>
<div id="CCMadhya890_9" class="quote" parent="CC_Madhya-lila" book="CC" index="1496" link="CC Madhya 8.90" link_text="CC Madhya 8.90">
<span class="link">[[Vanisource:CC Madhya 8.90|CC Madhya 8.90, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Impersonal realization of the Absolute Truth is certainly transcendental, but this does not mean that one who has attained this realization can understand the sac-cid-ānanda form of the Lord. Similarly, Paramātmā realization—realization of the plenary expansion of the Absolute Truth within everyone's heart—is also an incomplete understanding of the Absolute Truth. Even a devotee of the Personality of Godhead Nārāyaṇa cannot actually understand the transcendental attractive features of Kṛṣṇa. Indeed, a devotee of Kṛṣṇa who is attached to the sublime attractive features of the Lord does not consider Nārāyaṇa very important.</p>
</div>
</div>
<div id="CCMadhya8288_10" class="quote" parent="CC_Madhya-lila" book="CC" index="1691" link="CC Madhya 8.288" link_text="CC Madhya 8.288">
<span class="link">[[Vanisource:CC Madhya 8.288|CC Madhya 8.288, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the form of Kṛṣṇa, the Lord enjoys spiritual bliss and remains the shelter of all devotees, viṣaya-vigraha. And in His Gaurāṅga feature Kṛṣṇa tastes separation from Kṛṣṇa in the ecstasy of Śrīmatī Rādhārāṇī. This ecstatic form is Śrī Kṛṣṇa Caitanya. Śrī Kṛṣṇa is always the transcendental reservoir of all pleasure, and He is technically called dhīra-lalita. Śrīmatī Rādhārāṇī is the embodiment of spiritual energy, personified as ecstatic love for Kṛṣṇa; therefore only Kṛṣṇa can touch Her. The dhīra-lalita aspect is not seen in any other form of the Lord, including Viṣṇu and Nārāyaṇa. Śrīmatī Rādhārāṇī is therefore known as Govinda-nandinī and Govinda-mohinī, for She is the only source of transcendental pleasure for Śrī Kṛṣṇa and the only person who can enchant His mind.</p>
</div>
</div>
<div id="CCMadhya9154_11" class="quote" parent="CC_Madhya-lila" book="CC" index="1870" link="CC Madhya 9.154" link_text="CC Madhya 9.154">
<span class="link">[[Vanisource:CC Madhya 9.154|CC Madhya 9.154, Translation]]: </span><div class="trans text">“The goddess of fortune enjoys the association of Kṛṣṇa through the gopīs. One should not differentiate between the forms of the Lord, for such a conception is offensive."
</div>
</div>
<div id="CCMadhya9155_12" class="quote" parent="CC_Madhya-lila" book="CC" index="1871" link="CC Madhya 9.155" link_text="CC Madhya 9.155">
<span class="link">[[Vanisource:CC Madhya 9.155|CC Madhya 9.155, Translation]]: </span><div class="trans text">“There is no difference between the transcendental forms of the Lord. Different forms are manifested due to different attachments of different devotees. Actually the Lord is one, but He appears in different forms just to satisfy His devotees."
</div>
</div>
<div id="CCMadhya9155_13" class="quote" parent="CC_Madhya-lila" book="CC" index="1871" link="CC Madhya 9.155" link_text="CC Madhya 9.155">
<span class="link">[[Vanisource:CC Madhya 9.155|CC Madhya 9.155, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Neophyte devotees do not understand this śāstric conclusion, and consequently they unnecessarily create an offensive situation. In text 154 Śrī Caitanya Mahāprabhu clarified this in a very lucid way: īśvaratve bheda mānile haya aparādha. "It is offensive for one to differentiate between the forms of the Lord." On the other hand, one should not think that the forms of the Lord are the same as the forms of the demigods. This is certainly offensive, as confirmed by the Vaiṣṇava-tantra:</p>
:yas tu nārāyaṇaṁ devaṁ brahma-rudrādi-daivataiḥ
:samatvenaiva vīkṣeta sa pāṣaṇḍī bhaved dhruvam
:([[Vanisource:CC Madhya 18.116|CC Madhya 18.116]])
<p>"A pāṣaṇḍī is one who considers the great demigods such as Lord Brahmā and Lord Śiva equal to the Supreme Personality of Godhead, Nārāyaṇa." (Hari-bhakti-vilāsa 7.117)</p>
</div>
</div>
<div id="CCMadhya9155_14" class="quote" parent="CC_Madhya-lila" book="CC" index="1871" link="CC Madhya 9.155" link_text="CC Madhya 9.155">
<span class="link">[[Vanisource:CC Madhya 9.155|CC Madhya 9.155, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The conclusion is that we should neither differentiate between the forms of the Lord nor equate the forms of the Lord with the forms of demigods or human beings. For instance, sometimes foolish sannyāsīs, thinking the body of the Lord to be material, equate daridra-nārāyaṇa with Nārāyaṇa, and this is certainly offensive. Unless one is instructed by a bona fide spiritual master, he cannot perfectly understand these different forms. The Brahma-saṁhitā confirms, vedeṣu durlabham adurlabham ātma-bhaktau (Bs. 5.33). One cannot understand the differences between the forms of the Lord simply by academic study or by reading Vedic literature. One must learn from a realized devotee. Only then can one learn how to distinguish between one form of the Lord and another. The conclusion is that there is no difference between the forms of the Lord, but there is a difference between His forms and those of the demigods.</p>
</div>
</div>
<div id="CCMadhya9160_15" class="quote" parent="CC_Madhya-lila" book="CC" index="1876" link="CC Madhya 9.160" link_text="CC Madhya 9.160">
<span class="link">[[Vanisource:CC Madhya 9.160|CC Madhya 9.160, Translation]]: </span><div class="trans text">“Out of Your causeless mercy You have told me of the glories of Lord Kṛṣṇa. No one can reach the end of the opulence, qualities and forms of the Lord."
</div>
</div>
<div id="CCMadhya9239240_16" class="quote" parent="CC_Madhya-lila" book="CC" index="1954" link="CC Madhya 9.239-240" link_text="CC Madhya 9.239-240">
<span class="link">[[Vanisource:CC Madhya 9.239-240|CC Madhya 9.239-240, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Brahma-saṁhitā also explains the demigod Gaṇeśa, Garbhodakaśāyī Viṣṇu, the origin of the Gāyatrī mantra, the form of Govinda and His transcendental position and abode, the living entities, the highest goal, the goddess Durgā, the meaning of austerity, the five gross elements, love of Godhead, impersonal Brahman, the initiation of Lord Brahmā, and the vision of transcendental love enabling one to see the Lord. The steps of devotional service are also explained. The mind, yoga-nidrā, the goddess of fortune, devotional service in spontaneous ecstasy, incarnations beginning with Lord Rāmacandra, Deities, the conditioned soul and its duties, the truth about Lord Viṣṇu, prayers, Vedic hymns, Lord Śiva, the Vedic literature, personalism and impersonalism, good behavior, and many other subjects are also discussed. There is also a description of the sun and the universal form of the Lord. All these subjects are conclusively explained in a nutshell in the Brahma-saṁhitā.</p>
</div>
</div>
<div id="CCMadhya9277_17" class="quote" parent="CC_Madhya-lila" book="CC" index="1990" link="CC Madhya 9.277" link_text="CC Madhya 9.277">
<span class="link">[[Vanisource:CC Madhya 9.277|CC Madhya 9.277, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">"The only qualification that I see in your sampradāya is that you accept the form of the Lord as truth."</p>
</div>
</div>
<div id="CCMadhya9277_18" class="quote" parent="CC_Madhya-lila" book="CC" index="1990" link="CC Madhya 9.277" link_text="CC Madhya 9.277">
<span class="link">[[Vanisource:CC Madhya 9.277|CC Madhya 9.277, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Tattvavāda sampradāya of the Madhvācārya school sticks to the principle of varṇāśrama-dharma, which involves fruitive activity. Their ultimate goal (mukti) is simply a form of material desire. A pure devotee should be free from all kinds of material desire. He simply engages in the service of the Lord. Nonetheless, Caitanya Mahāprabhu was pleased that the Madhvācārya-sampradāya, or the Tattvavāda sampradāya, accepted the transcendental form of the Lord. This is the great qualification of the Vaiṣṇava sampradāyas.</p>
</div>
</div>
<div id="CCMadhya9277_19" class="quote" parent="CC_Madhya-lila" book="CC" index="1990" link="CC Madhya 9.277" link_text="CC Madhya 9.277">
<span class="link">[[Vanisource:CC Madhya 9.277|CC Madhya 9.277, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is the Māyāvāda sampradāya that does not accept the transcendental form of the Lord. If a Vaiṣṇava sampradāya is also carried away by that impersonal attitude, that sampradāya has no position at all. It is a fact that there are many so-called Vaiṣṇavas whose ultimate aim is to merge into the existence of the Lord. For example, the sahajiyās' Vaiṣṇava philosophy is to become one with the Supreme. Śrī Caitanya Mahāprabhu points out that Śrī Mādhavendra Purī accepted Madhvācārya only because his sampradāya accepted the transcendental form of the Lord.</p>
</div>
</div>
<div id="CCMadhya9360_20" class="quote" parent="CC_Madhya-lila" book="CC" index="2073" link="CC Madhya 9.360" link_text="CC Madhya 9.360">
<span class="link">[[Vanisource:CC Madhya 9.360|CC Madhya 9.360, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Māyāvādīs imagine themselves to be the Supreme. They imagine that the Supreme has no personal form and that all His forms are imaginary like the will-o’-the-wisp or a flower in the sky. Both Māyāvādīs and those who imagine forms of God are misguided. According to them, worship of the Deity or any other form of the Lord is a result of the conditioned soul's illusion. However, Śrī Caitanya Mahāprabhu confirms the conclusion of Śrīmad-Bhāgavatam on the strength of His philosophy of acintya-bhedābheda-tattva. That philosophy holds that the Supreme Lord is simultaneously one with and different from His creation. That is to say, there is unity in diversity. In this way Śrī Caitanya Mahāprabhu proved the impotence of fruitive workers, speculative empiric philosophers and mystic yogīs. The realization of such men is simply a waste of time and energy.</p>
</div>
</div>
<div id="CCMadhya9360_21" class="quote" parent="CC_Madhya-lila" book="CC" index="2073" link="CC Madhya 9.360" link_text="CC Madhya 9.360">
<span class="link">[[Vanisource:CC Madhya 9.360|CC Madhya 9.360, Purport]]: </span><div class="purport text">For want of Kṛṣṇa consciousness, people are victimized by the Māyāvāda philosophy, and consequently they sometimes become staunch atheists. However, Śrī Caitanya Mahāprabhu established the process of self-realization by His own personal behavior. As stated in the Caitanya-caritāmṛta ([[Vanisource:CC Madhya 8.274|CC Madhya 8.274]]):
:sthāvara-jaṅgama dekhe, nā dekhe tāra mūrti
:sarvatra haya nija iṣṭa-deva-sphūrti
"A Vaiṣṇava never sees the material form of anything, moving or nonmoving. Rather, everywhere he looks he sees the energy of the Supreme Personality of Godhead, and immediately he remembers the transcendental form of the Lord."
</div>
</div>
<div id="CCMadhya1261_22" class="quote" parent="CC_Madhya-lila" book="CC" index="2571" link="CC Madhya 12.61" link_text="CC Madhya 12.61">
<span class="link">[[Vanisource:CC Madhya 12.61|CC Madhya 12.61, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Māyāvādī philosophers make a great mistake by assuming that the sac-cid-ānanda-vigraha (Bs. 5.1), the transcendental form of the Lord, is like a material body. However, there is no material contamination in transcendence, nor is there any possibility of imagining a spirituality in matter. One cannot accept matter as spirit. As indicated by the technical words bhauma ijya-dhīḥ ([[Vanisource:SB 10.84.13|SB 10.84.13]]), materialistic Māyāvādīs imagine the form of God in matter, although according to their imagination, God is ultimately formless. This is simply mental speculation. Even though Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, He placed Himself in the position of a gopī.</p>
</div>
</div>
<div id="CCMadhya12135_23" class="quote" parent="CC_Madhya-lila" book="CC" index="2645" link="CC Madhya 12.135" link_text="CC Madhya 12.135">
<span class="link">[[Vanisource:CC Madhya 12.135|CC Madhya 12.135, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Impersonal speculation, monism (merging into the existence of the Supreme), speculative knowledge, mystic yoga and meditation are all compared to grains of sand. They simply cause irritation to the heart. No one can satisfy the Supreme Personality of Godhead by such activities, nor do we give the Lord a chance to sit in our hearts peacefully. Rather, the Lord is simply disturbed by them. Sometimes yogīs and jñānīs in the beginning take to the chanting of the Hare Kṛṣṇa mahā-mantra as a way to begin their various practices. But when they falsely think that they have attained release from the bondage of material existence, they give up chanting. They do not consider that the ultimate goal is the form of the Lord or the name of the Lord. Such unfortunate creatures are never favored by the Supreme Personality of Godhead, for they do not know what devotional service is.</p>
</div>
</div>
<div id="CCMadhya1367_24" class="quote" parent="CC_Madhya-lila" book="CC" index="2797" link="CC Madhya 13.67" link_text="CC Madhya 13.67">
<span class="link">[[Vanisource:CC Madhya 13.67|CC Madhya 13.67, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Śrī Kṛṣṇa expanded Himself into many forms while engaged in the rāsa-līlā dance, and He also expanded Himself when He married 16,000 wives in Dvārakā. The same process was adopted by Śrī Caitanya Mahāprabhu when He expanded Himself into seven forms to dance in each and every group of the saṅkīrtana party. These expansions were appreciated by pure devotees, including King Pratāparudra. Although for reasons of external formality Śrī Caitanya Mahāprabhu refused to see King Pratāparudra because he was a king, King Pratāparudra became one of the Lord's most confidential devotees by the Lord's special mercy upon him. The King could see Śrī Caitanya Mahāprabhu simultaneously present in all seven groups. As confirmed in Śrīmad-Bhāgavatam, one cannot see the expansions of the transcendental forms of the Lord unless one is a pure devotee of the Lord.</p>
</div>
</div>
<div id="CCMadhya15277_25" class="quote" parent="CC_Madhya-lila" book="CC" index="3471" link="CC Madhya 15.277" link_text="CC Madhya 15.277">
<span class="link">[[Vanisource:CC Madhya 15.277|CC Madhya 15.277, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">An impersonalist may be aware of the impersonal Brahman feature of the Absolute Truth, but his activities are on the impersonal platform. Sometimes he imagines a form of the Lord (saguṇa-upāsanā), but such an attempt is never successful in helping one attain complete realization. The impersonalist may consider himself a brāhmaṇa and may be situated in the mode of goodness, but nonetheless he is conditioned by one of the modes of material nature. This means that he is not yet liberated, for liberation cannot be attained unless one is completely free from the modes. In any case, the Māyāvāda philosophy keeps one conditioned. If one becomes a Vaiṣṇava through proper initiation, he automatically becomes a brāhmaṇa. There is no doubt about it.</p>
</div>
</div>
<div id="CCMadhya15277_26" class="quote" parent="CC_Madhya-lila" book="CC" index="3471" link="CC Madhya 15.277" link_text="CC Madhya 15.277">
<span class="link">[[Vanisource:CC Madhya 15.277|CC Madhya 15.277, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">We can actually see that in this Age of Kali many so-called brāhmaṇas are envious of Vaiṣṇavas. The Kali-contaminated brāhmaṇas consider Deity worship to be imaginative: arcye viṣṇau śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhiḥ. Such a contaminated brāhmaṇa may superficially imagine a form of the Lord, but actually he considers the Deity in the temple to be made of stone or wood. Similarly, such a contaminated brāhmaṇa considers the guru to be an ordinary human being, and he objects when a Vaiṣṇava is created by the Kṛṣṇa consciousness movement. Many so-called brāhmaṇas attempt to fight us, saying, "How can you create a brāhmaṇa out of a European or American? A brāhmaṇa can be born only in a brāhmaṇa family." They do not consider that this is never stated in any revealed scripture.</p>
</div>
</div>
<div id="CCMadhya17104_27" class="quote" parent="CC_Madhya-lila" book="CC" index="3880" link="CC Madhya 17.104" link_text="CC Madhya 17.104">
<span class="link">[[Vanisource:CC Madhya 17.104|CC Madhya 17.104, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Being an impersonalist, Prakāśānanda Sarasvatī used to explain the Absolute Truth as being without hands, legs, mouths or eyes. In this way he used to cheat the people by denying the personal form of the Lord. Such a foolish person was Prakāśānanda Sarasvatī, whose only business was to sever the limbs of the Lord by proving the Lord impersonal. Although the Lord has form, Prakāśānanda Sarasvatī attempted to cut off the hands and legs of the Lord. This is the business of demons. The Vedas state that people who do not accept the Lord's form are rascals. The form of the Lord is factual, for Kṛṣṇa states in the Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ. When Kṛṣṇa says aham, He says "I am," which means "I," the person. He adds the word eva, which is used for conclusive verification. Thus by studying Vedānta philosophy one must come to know the Supreme Person. Whoever describes Vedic knowledge as impersonal is a demon. One becomes successful in life by worshiping the form of the Lord. The Māyāvādī sannyāsīs deny the form of the Lord, which delivers all fallen souls. Indeed, the Māyāvādī demons try to cut this form to pieces.</p>
</div>
</div>
<div id="CCMadhya17104_28" class="quote" parent="CC_Madhya-lila" book="CC" index="3880" link="CC Madhya 17.104" link_text="CC Madhya 17.104">
<span class="link">[[Vanisource:CC Madhya 17.104|CC Madhya 17.104, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Simply by worshiping the form of the Lord, one is purified. However, Māyāvādī sannyāsīs are impersonalist philosophers, and they describe the form of the Lord as māyā, or false. How can one be purified by worshiping something false? Māyāvādī philosophers have no sufficient reason for being impersonalists. They blindly follow a principle that cannot be supported by reason or argument. This was the situation with Prakāśānanda Sarasvatī, the chief Māyāvādī sannyāsī of Benares. He was supposed to teach Vedānta philosophy, but he would not accept the form of the Lord; therefore he was attacked with leprosy. Nonetheless, he continued to commit sins by describing the Absolute Truth as impersonal. The Absolute Truth, the Supreme Personality of Godhead, always displays pastimes and activities, but Māyāvādī sannyāsīs claim that these activities are false.</p>
</div>
</div>
<div id="CCMadhya20164_29" class="quote" parent="CC_Madhya-lila" book="CC" index="4652" link="CC Madhya 20.164" link_text="CC Madhya 20.164">
<span class="link">[[Vanisource:CC Madhya 20.164|CC Madhya 20.164, Translation]]: </span><div class="trans text">“Only by devotional activity can one understand the transcendental form of the Lord, which is perfect in all respects. Although His form is one, He can expand His form into unlimited numbers by His supreme will."
</div>
</div>
<div id="CCMadhya20166_30" class="quote" parent="CC_Madhya-lila" book="CC" index="4654" link="CC Madhya 20.166" link_text="CC Madhya 20.166">
<span class="link">[[Vanisource:CC Madhya 20.166|CC Madhya 20.166, Translation]]: </span><div class="trans text">“The original form of the Lord (svayaṁ-rūpa) is exhibited in two forms—svayaṁ-rūpa and svayaṁ-prakāśa. In His original form as svayaṁ-rūpa, Kṛṣṇa is observed as a cowherd boy in Vṛndāvana."
</div>
</div>
<div id="CCMadhya20184_31" class="quote" parent="CC_Madhya-lila" book="CC" index="4672" link="CC Madhya 20.184" link_text="CC Madhya 20.184">
<span class="link">[[Vanisource:CC Madhya 20.184|CC Madhya 20.184, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord's svāṁśa expansions are also described in the Laghu-bhāgavatāmṛta (1.17):</p>
:tādṛśo nyūna-śaktiṁ yo vyanakti svāṁśa īritaḥ
:saṅkarṣaṇādir matsyādir yathā tat-tat-svadhāmasu
<p>When a form of Kṛṣṇa is nondifferent from the original form but is less important and exhibits less potency, it is called svāṁśa. Examples of svāṁśa expansions can be found in the quadruple forms of the Lord residing in Their respective places, beginning with Saṅkarṣaṇa, Vāsudeva, Pradyumna and Aniruddha, and also in the puruṣa-avatāras, līlā-avatāras, manvantara-avatāras and yuga-avatāras.</p>
</div>
</div>
<div id="CCMadhya20207_32" class="quote" parent="CC_Madhya-lila" book="CC" index="4695" link="CC Madhya 20.207" link_text="CC Madhya 20.207">
<span class="link">[[Vanisource:CC Madhya 20.207|CC Madhya 20.207, Translation]]: </span><div class="trans text">“All these twenty-four forms constitute the chief prābhava-vilāsa pastime forms of the Lord. They are named differently according to the position of the weapons in Their hands."
</div>
</div>
<div id="CCMadhya20217_33" class="quote" parent="CC_Madhya-lila" book="CC" index="4705" link="CC Madhya 20.217" link_text="CC Madhya 20.217">
<span class="link">[[Vanisource:CC Madhya 20.217|CC Madhya 20.217, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Thus in different places throughout the universe there are various Deities in temples bestowing Their causeless mercy upon the devotees. All these Deity forms are nondifferent from the mūrtis in the spiritual world of the Vaikuṇṭhas. Although the arcā-mūrti, the worshipable Deity form of the Lord, appears to be made of material elements, it is as good as the spiritual forms found in the spiritual Vaikuṇṭhalokas. The Deity in the temple, however, is visible to the material eyes of the devotee. It is not possible for one in material, conditioned life to see the spiritual form of the Lord. To bestow causeless mercy upon us, the Lord appears as the arcā-mūrti so that we can see Him. It is forbidden to consider the arcā-mūrti to be made of stone or wood.</p>
</div>
</div>
<div id="CCMadhya20263_34" class="quote" parent="CC_Madhya-lila" book="CC" index="4751" link="CC Madhya 20.263" link_text="CC Madhya 20.263">
<span class="link">[[Vanisource:CC Madhya 20.263|CC Madhya 20.263, Translation]]: </span><div class="trans text">“The form of the Lord that descends into the material world to create is called an avatāra, or incarnation."
</div>
</div>
<div id="CCMadhya20267_35" class="quote" parent="CC_Madhya-lila" book="CC" index="4755" link="CC Madhya 20.267" link_text="CC Madhya 20.267">
<span class="link">[[Vanisource:CC Madhya 20.267|CC Madhya 20.267, Translation]]: </span><div class="trans text">“"Kāraṇābdhiśāyī Viṣṇu (Mahā-Viṣṇu) is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, the mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakaśāyī Viṣṇu and the sum total of all living beings, both moving and nonmoving.""
</div>
</div>
<div id="CCMadhya20295_36" class="quote" parent="CC_Madhya-lila" book="CC" index="4782" link="CC Madhya 20.295" link_text="CC Madhya 20.295">
<span class="link">[[Vanisource:CC Madhya 20.295|CC Madhya 20.295, Translation]]: </span><div class="trans text">“Kṣīrodakaśāyī Viṣṇu is the universal form of the Lord and is the Supersoul within every living entity. He is known as Kṣīrodakaśāyī because He is the Lord who lies on the ocean of milk. He is the maintainer and master of the universe."
</div>
</div>
<div id="CCMadhya20318_37" class="quote" parent="CC_Madhya-lila" book="CC" index="4805" link="CC Madhya 20.318" link_text="CC Madhya 20.318">
<span class="link">[[Vanisource:CC Madhya 20.318|CC Madhya 20.318, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This is a quotation from Śrīmad-Bhāgavatam (2.6.32). Lord Brahmā gave this information to Devarṣi Nārada when he was receiving instructions from Lord Brahmā to understand the Supreme Personality of Godhead, Paramātmā. After describing the universal form of the Lord, Lord Brahmā explained that his position and Lord Śiva's position are controlled by Lord Viṣṇu.</p>
</div>
</div>
<div id="CCMadhya213_38" class="quote" parent="CC_Madhya-lila" book="CC" index="4897" link="CC Madhya 21.3" link_text="CC Madhya 21.3">
<span class="link">[[Vanisource:CC Madhya 21.3|CC Madhya 21.3, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Śrī Caitanya Mahāprabhu continued, “All the transcendental forms of the Lord are situated in the spiritual sky. They preside over spiritual planets in that abode, but there is no counting those Vaikuṇṭha planets.</p>
</div>
</div>
<div id="CCMadhya24336_39" class="quote" parent="CC_Madhya-lila" book="CC" index="5652" link="CC Madhya 24.336" link_text="CC Madhya 24.336">
<span class="link">[[Vanisource:CC Madhya 24.336|CC Madhya 24.336, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The śālagrāma-śilā should be worshiped with tulasī where a sufficient quantity of tulasī leaves are available. Worship of śālagrāma-śilā should be introduced in all ISKCON temples. Śālagrāma-śilā is the form of the Lord's mercy. To worship the Deity with the sixty-four items mentioned may be a difficult job, but the Lord has become so small that anyone in any temple can carefully handle Deity worship simply by performing the same activities with the śālagrāma-śilā.</p>
</div>
</div>
<div id="CCMadhya2535_40" class="quote" parent="CC_Madhya-lila" book="CC" index="5707" link="CC Madhya 25.35" link_text="CC Madhya 25.35">
<span class="link">[[Vanisource:CC Madhya 25.35|CC Madhya 25.35, Translation]]: </span><div class="trans text">“The Māyāvādīs do not recognize the personal form of the Lord as spiritual and full of bliss. This is a great sin. Śrī Caitanya Mahāprabhu's statements are actually factual."
</div>
</div>
<div id="CCMadhya2535_41" class="quote" parent="CC_Madhya-lila" book="CC" index="5707" link="CC Madhya 25.35" link_text="CC Madhya 25.35">
<span class="link">[[Vanisource:CC Madhya 25.35|CC Madhya 25.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrī Caitanya Mahāprabhu's movement especially aims at defeating the Māyāvāda conclusion about the Absolute Truth. Since the members of the Māyāvāda school cannot understand the spiritual form of the Lord, they incorrectly think the Lord's form is also made of material energy. They think that He is covered by a material body just like other living beings. Due to this offensive understanding, they cannot recognize that Śrī Kṛṣṇa's personal form is transcendental, not material. Their conclusion is a great offense at the lotus feet of the Lord. As explained by Śrī Caitanya Mahāprabhu, Śrī Kṛṣṇa has His eternal, blissful form that is full of knowledge, and all Vaiṣṇava ācāryas accept this. That is the proper understanding of the Absolute Truth.</p>
</div>
</div>
<div id="CCMadhya2536_42" class="quote" parent="CC_Madhya-lila" book="CC" index="5708" link="CC Madhya 25.36" link_text="CC Madhya 25.36">
<span class="link">[[Vanisource:CC Madhya 25.36|CC Madhya 25.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This is a quotation from Śrīmad-Bhāgavatam (3.9.3). This verse was spoken by Lord Brahmā, who perfectly realized the Supreme Personality of Godhead after meditating upon the Lord within the water of the Garbhodaka Ocean. Brahmā realized that the form of the Lord is completely spiritual. This is certainly a better understanding of the Absolute Truth than the impersonal understanding.</p>
</div>
</div>
<div id="CCMadhya25118_43" class="quote" parent="CC_Madhya-lila" book="CC" index="5790" link="CC Madhya 25.118" link_text="CC Madhya 25.118">
<span class="link">[[Vanisource:CC Madhya 25.118|CC Madhya 25.118, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Without realizing spiritual knowledge, one cannot understand that the transcendental form of the Lord is always beyond the creative energy. The example of the sun and the sunshine is given. The sunshine is not the sun, but still the sunshine is not separate from the sun. The philosophy of acintya-bhedābheda-tattva (simultaneously one and different) cannot be understood by one who is fully under the influence of the external energy. Consequently a person under the influence of the material energy cannot understand the nature and form of the Personality of the Absolute Truth.</p>
</div>
</div>
</div>

Form of the Lord (BG)

2018-07-04T13:14:41Z

LeoRP:

<div id="compilation">
<div id="facts">
{{terms|"form of the lord"|"forms of the lord"|"lord's form"}}
{{notes|}}
{{compiler|Visnu Murti|ParthsarathyM}}
{{complete|ALL}}
{{first|25Nov11}}
{{last|06Dec11}}
{{totals_by_section|BG=19|SB=0|CC=0|OB=0|Lec=0|Con=0|Let=0}}
{{total|19}}
{{toc right}}
[[Category:God's Form|1]]
[[Category:Compilations from Books]]
</div>
<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>
</div>
<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>
</div>
<div id="BG261_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="99" link="BG 2.61" link_text="BG 2.61">
<span class="link">[[Vanisource:BG 2.61 (1972)|BG 2.61, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"King Ambarīṣa fixed his mind on the lotus feet of Lord Kṛṣṇa, engaged his words in describing the abode of the Lord, his hands in cleansing the temple of the Lord, his ears in hearing the pastimes of the Lord, his eyes in seeing the form of the Lord, his body in touching the body of the devotee, his nostrils in smelling the flavor of the flowers offered to the lotus feet of the Lord, his tongue in tasting the tulasī leaves offered to Him, his legs in traveling to the holy place where His temple is situated, his head in offering obeisances unto the Lord, and his desires in fulfilling the desires of the Lord... and all these qualifications made him fit to become a mat-para devotee of the Lord."</p>
</div>
</div>
<div id="BG45_2" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="158" link="BG 4.5" link_text="BG 4.5">
<span class="link">[[Vanisource:BG 4.5 (1972)|BG 4.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"I worship the Supreme Personality of Godhead, Govinda (Kṛṣṇa), who is the original person—absolute, infallible, without beginning. Although expanded into unlimited forms, He is still the same original, the oldest, and the person always appearing as a fresh youth. Such eternal, blissful, all-knowing forms of the Lord are usually not understood by even the best Vedic scholars, but they are always manifest to pure, unalloyed devotees."</p>
</div>
</div>
<div id="BG47_3" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="160" link="BG 4.7" link_text="BG 4.7">
<span class="link">[[Vanisource:BG 4.7 (1972)|BG 4.7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word sṛjāmi is significant herein. Sṛjāmi cannot be used in the sense of creation, because, according to the previous verse, there is no creation of the Lord's form or body, since all of the forms are eternally existent. Therefore, sṛjāmi means that the Lord manifests Himself as He is.</p>
</div>
</div>
<div id="BG49_4" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="162" link="BG 4.9" link_text="BG 4.9">
<span class="link">[[Vanisource:BG 4.9 (1972)|BG 4.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Brahma-saṁhitā (5.33) it is stated that the Lord has many, many forms and incarnations: advaitam acyutam anādim ananta-rūpam. Although there are many transcendental forms of the Lord, they are still one and the same Supreme Personality of Godhead. One has to understand this fact with conviction, although it is incomprehensible to mundane scholars and empiric philosophers.</p>
</div>
</div>
<div id="BG410_5" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="163" link="BG 4.10" link_text="BG 4.10">
<span class="link">[[Vanisource:BG 4.10 (1972)|BG 4.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Generally, people who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand how the Supreme can be a person. Such materialists cannot even imagine that there is a transcendental body which is imperishable, full of knowledge and eternally blissful. In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore, people in general keep this same bodily idea in mind when they are informed of the personal form of the Lord. For such materialistic men, the form of the gigantic material manifestation is supreme. Consequently they consider the Supreme to be impersonal.</p>
</div>
</div>
<div id="BG618_7" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="238" link="BG 6.18" link_text="BG 6.18">
<span class="link">[[Vanisource:BG 6.18 (1972)|BG 6.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"King Ambarīṣa first of all engaged his mind on the lotus feet of Lord Kṛṣṇa; then, one after another, he engaged his words in describing the transcendental qualities of the Lord, his hands in mopping the temple of the Lord, his ears in hearing of the activities of the Lord, his eyes in seeing the transcendental forms of the Lord, his body in touching the bodies of the devotees, his sense of smell in smelling the scents of the lotus flowers offered to the Lord, his tongue in tasting the tulasī leaf offered at the lotus feet of the Lord, his legs in going to places of pilgrimage and the temple of the Lord, his head in offering obeisances unto the Lord, and his desires in executing the mission of the Lord. All these transcendental activities are quite befitting a pure devotee."</p>
</div>
</div>
<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>
</div>
<div id="BG84_1" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="34" link="BG 8.4" link_text="BG 8.4">
<span class="link">[[Vanisource:BG 8.4 (1972)|BG 8.4, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O best of the embodied beings, the physical nature, which is constantly changing, is called adhibhūta (the material manifestation). The universal form of the Lord, which includes all the demigods, like those of the sun and moon, is called adhidaiva. And I, the Supreme Lord, represented as the Supersoul in the heart of every embodied being, am called adhiyajña (the Lord of sacrifice).</p>
</div>
</div>
<div id="BG84_2" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="34" link="BG 8.4" link_text="BG 8.4">
<span class="link">[[Vanisource:BG 8.4 (1972)|BG 8.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The gigantic universal form of the Lord called adhidaivata is contemplated by the neophyte who cannot approach the Supreme Lord in His manifestation as Supersoul. The neophyte is advised to contemplate the universal form, or virāṭ-puruṣa, whose legs are considered the lower planets, whose eyes are considered the sun and moon, and whose head is considered the upper planetary system.</p>
</div>
</div>
<div id="BG911_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="69" link="BG 9.11" link_text="BG 9.11">
<span class="link">[[Vanisource:BG 9.11 (1972)|BG 9.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Jīva Gosvāmī, commenting on this verse, says that Kṛṣṇa, in His plenary expansion as Paramātmā, is situated in the moving and the nonmoving entities as the Supersoul, so any neophyte devotee who simply gives his attention to the arcā-mūrti, the form of the Supreme Lord in the temple, and does not respect other living entities is uselessly worshiping the form of the Lord in the temple. There are three kinds of devotees of the Lord, and the neophyte is in the lowest stage. The neophyte devotee gives more attention to the Deity in the temple than to other devotees, so Viśvanātha Cakravartī Ṭhākura warns that this sort of mentality should be corrected.</p>
</div>
</div>
<div id="BG915_3" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="73" link="BG 9.15" link_text="BG 9.15">
<span class="link">[[Vanisource:BG 9.15 (1972)|BG 9.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord tells Arjuna that those who are purely in Kṛṣṇa consciousness and do not know anything other than Kṛṣṇa are called mahātmā; yet there are other persons who are not exactly in the position of mahātmā but who worship Kṛṣṇa also, in different ways. Some of them have already been described as the distressed, the financially destitute, the inquisitive, and those who are engaged in the cultivation of knowledge. But there are others who are still lower, and these are divided into three: (1) he who worships himself as one with the Supreme Lord, (2) he who concocts some form of the Supreme Lord and worships that, and (3) he who accepts the universal form, the viśvarūpa of the Supreme Personality of Godhead, and worships that. Out of the above three, the lowest, those who worship themselves as the Supreme Lord, thinking themselves to be monists, are most predominant. Such people think themselves to be the Supreme Lord, and in this mentality they worship themselves. This is also a type of God worship, for they can understand that they are not the material body but are actually spiritual soul; at least, such a sense is prominent. Generally the impersonalists worship the Supreme Lord in this way. The second class includes the worshipers of the demigods, those who by imagination consider any form to be the form of the Supreme Lord. And the third class includes those who cannot conceive of anything beyond the manifestation of this material universe. They consider the universe to be the supreme organism or entity and worship that. The universe is also a form of the Lord.</p>
</div>
</div>
<div id="BG1113_4" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="144" link="BG 11.13" link_text="BG 11.13">
<span class="link">[[Vanisource:BG 11.13 (1972)|BG 11.13, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">At that time Arjuna could see in the universal form of the Lord the unlimited expansions of the universe situated in one place although divided into many, many thousands.</p>
</div>
</div>
<div id="BG1120_5" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="151" link="BG 11.20" link_text="BG 11.20">
<span class="link">[[Vanisource:BG 11.20 (1972)|BG 11.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Dyāv ā-pṛthivyoḥ ("the space between heaven and earth") and loka-trayam ("the three worlds") are significant words in this verse because it appears that not only did Arjuna see this universal form of the Lord, but others in other planetary systems saw it also. Arjuna's seeing of the universal form was not a dream. All whom the Lord endowed with divine vision saw that universal form on the battlefield.</p>
</div>
</div>
<div id="BG1136_6" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="166" link="BG 11.36" link_text="BG 11.36">
<span class="link">[[Vanisource:BG 11.36 (1972)|BG 11.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When Arjuna saw the universal form of the Lord, the demigods took pleasure in it, but others, who were demons and atheists, could not stand it when the Lord was praised. Out of their natural fear of the devastating form of the Supreme Personality of Godhead, they fled. Kṛṣṇa's treatment of the devotees and the atheists is praised by Arjuna. In all cases a devotee glorifies the Lord because he knows that whatever He does is good for all.</p>
</div>
</div>
<div id="BG1147_7" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="176" link="BG 11.47" link_text="BG 11.47">
<span class="link">[[Vanisource:BG 11.47 (1972)|BG 11.47, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Arjuna wanted to see the universal form of the Supreme Lord, so Lord Kṛṣṇa, out of His mercy upon His devotee Arjuna, showed His universal form, full of effulgence and opulence. This form was glaring like the sun, and its many faces were rapidly changing. Kṛṣṇa showed this form just to satisfy the desire of His friend Arjuna. This form was manifested by Kṛṣṇa through His internal potency, which is inconceivable by human speculation. No one had seen this universal form of the Lord before Arjuna, but because the form was shown to Arjuna, other devotees in the heavenly planets and in other planets in outer space could also see it. They had not seen it before, but because of Arjuna they were also able to see it. In other words, all the disciplic devotees of the Lord could see the universal form which was shown to Arjuna by the mercy of Kṛṣṇa.</p>
</div>
</div>
<div id="BG1148_8" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="177" link="BG 11.48" link_text="BG 11.48">
<span class="link">[[Vanisource:BG 11.48 (1972)|BG 11.48, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Bhagavad-gītā gives the description of the universal form. Although this description was unknown to everyone before Arjuna, now one can have some idea of the viśva-rūpa after this incident. Those who are actually divine can see the universal form of the Lord. But one cannot be divine without being a pure devotee of Kṛṣṇa. The devotees, however, who are actually in the divine nature and who have divine vision, are not very much interested in seeing the universal form of the Lord. As described in the previous verse, Arjuna desired to see the four-handed form of Lord Kṛṣṇa as Viṣṇu, and he was actually afraid of the universal form.</p>
</div>
</div>
<div id="BG1148_9" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="177" link="BG 11.48" link_text="BG 11.48">
<span class="link">[[Vanisource:BG 11.48 (1972)|BG 11.48, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Similarly, "pious activities" refers to the agni-hotra and the prescribed duties of the different castes. And the voluntary acceptance of some bodily pains is called tapasya. So one can perform all these—can accept bodily penances, give charity, study the Vedas, etc.—but unless he is a devotee like Arjuna, it is not possible to see that universal form. Those who are impersonalists are also imagining that they are seeing the universal form of the Lord, but from Bhagavad-gītā we understand that the impersonalists are not devotees. Therefore they are unable to see the universal form of the Lord.</p>
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<div id="BG125_10" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="188" link="BG 12.5" link_text="BG 12.5">
<span class="link">[[Vanisource:BG 12.5 (1972)|BG 12.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There is evidence in the Vedic literature that worship may be saguṇa or nirguṇa—of the Supreme possessing or not possessing attributes. Worship of the Deity in the temple is saguṇa worship, for the Lord is represented by material qualities. But the form of the Lord, though represented by material qualities such as stone, wood or oil paint, is not actually material. That is the absolute nature of the Supreme Lord.</p>
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<div id="BG_Chapters_13_-_18" class="sub_section" sec_index="3" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 13 - 18"><h3>BG Chapters 13 - 18</h3>
</div>
<div id="BG1315_0" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="9" link="BG 13.15" link_text="BG 13.15">
<span class="link">[[Vanisource:BG 13.15 (1972)|BG 13.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Bhagavad-gītā also confirms that when the Lord appears He appears as He is by His internal potency. He is not contaminated by the material energy, because He is the Lord of material energy. In the Vedic literature we find that His whole embodiment is spiritual. He has His eternal form, called sac-cid-ānanda-vigraha (Bs. 5.1). He is full of all opulence. He is the proprietor of all wealth and the owner of all energy. He is the most intelligent and is full of knowledge. These are some of the symptoms of the Supreme Personality of Godhead. He is the maintainer of all living entities and the witness of all activity. As far as we can understand from Vedic literature, the Supreme Lord is always transcendental. Although we do not see His head, face, hands or legs, He has them, and when we are elevated to the transcendental situation we can see the Lord's form. Due to materially contaminated senses, we cannot see His form. Therefore the impersonalists, who are still materially affected, cannot understand the Personality of Godhead.</p>
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<div id="BG1865_1" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="179" link="BG 18.65" link_text="BG 18.65">
<span class="link">[[Vanisource:BG 18.65 (1972)|BG 18.65, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are descriptions of Kṛṣṇa found in the Brahma-saṁhitā and other literatures. One should fix his mind on this original form of Godhead, Kṛṣṇa. One should not even divert his attention to other forms of the Lord. The Lord has multiforms as Viṣṇu, Nārāyaṇa, Rāma, Varāha, etc., but a devotee should concentrate his mind on the form that was present before Arjuna. Concentration of the mind on the form of Kṛṣṇa constitutes the most confidential part of knowledge, and this is disclosed to Arjuna because Arjuna is the most dear friend of Kṛṣṇa's.</p>
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</div>

One cannot perceive the transcendental name or form of the Lord by mental speculation

2018-07-03T15:08:17Z

LeoRP:

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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="SB3610_0" class="quote" parent="SB_Canto_3" book="SB" index="204" link="SB 3.6.10" link_text="SB 3.6.10">
<div class="heading">The Lord is called adhokṣaja, or the person who is beyond perception by the blunt, limited potency of our senses. One cannot perceive the transcendental name or form of the Lord by mental speculation. The mundane Ph.D.'s are completely unable to speculate on the Supreme with their limited senses.
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<span class="link">[[Vanisource:SB 3.6.10|SB 3.6.10, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Supreme Lord is the Supersoul of all the demigods entrusted with the task of constructing the cosmic manifestation. Being thus prayed to (by the demigods), He thought to Himself and thus manifested the gigantic form for their understanding.</p>
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<div class="purport text"><p>The impersonalists are captivated by the gigantic universal form of the Supreme. They think that the control behind this gigantic manifestation is imagination. Intelligent persons, however, can estimate the value of the cause by observing the wonders of the effects. For example, the individual human body does not develop from the womb of the mother independently but because the living entity, the soul, is within the body. Without the living entity, a material body cannot automatically take shape or develop. When any material object displays development, it must be understood that there is a spiritual soul within the manifestation. The gigantic universe has developed gradually, just as the body of a child develops. The conception that the Transcendence enters within the universe is, therefore, logical. As the materialists cannot find the soul and the Supersoul within the heart, similarly, for want of sufficient knowledge, they cannot see that the Supreme Soul is the cause of the universe. The Lord is therefore described in the Vedic language as avāṅ-mānasa-gocaraḥ, beyond the conception of words and minds.</p>
<p>Due to a poor fund of knowledge, the mental speculators try to bring the Supreme within the purview of words and minds, but the Lord refuses to be so intelligible; the speculator has no adequate words or mind to gauge the infinity of the Lord. The Lord is called adhokṣaja, or the person who is beyond perception by the blunt, limited potency of our senses. One cannot perceive the transcendental name or form of the Lord by mental speculation. The mundane Ph.D.'s are completely unable to speculate on the Supreme with their limited senses. Such attempts by the puffed up Ph.D's are compared to the philosophy of the frog in the well. A frog in a well was informed of the gigantic Pacific Ocean, and he began to puff himself up in order to understand or measure the length and breadth of the Pacific Ocean. Ultimately the frog burst and died. The title Ph.D. can also be interpreted as Plough Department, a title meant for the tillers in the paddy field. The attempt of the tillers in the paddy field to understand the cosmic manifestation and the cause behind such wonderful work can be compared to the endeavor of the frog in the well to calculate the measurement of the Pacific Ocean.</p>
<p>The Lord can reveal Himself only to a person who is submissive and who engages in His transcendental loving service. The demigods controlling the elements and ingredients of universal affairs prayed to the Lord for guidance, and thus He manifested His gigantic form, as He did at the request of Arjuna.</p>
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Within the core of your heart, the Lord is there. You sit down anywhere - in the cave, in the jungle or anywhere. If you like, you can find out the Lord is there within your heart

2018-07-03T13:54:03Z

LeoRP:

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{{1080 videos navigation|Repetition of chewing the chewed. This is material life|0851|Actually that is the fact. We are traveling all over the universe. Not only that we have come to this planet. We have traveled many other planets|0853}}
[[:Vanipedia:Category:Prabhupada 0852 - in all Languages|''' This page has been translated in many languages.''']]
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<div id="section">
<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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I want to worship God. Where is church? Where is temple? If I live on the cave, then I will have to find out another means to go to the temple." Therefore Śukadeva Gosvāmī advises, "No." Evaṁ sva-citte svata eva siddha. "Your, within the core of your heart, the Lord is there. You sit down anywhere—in the cave, in the jungle or anywhere. If you like, you can find out the Lord is there within your heart," īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati.
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{{youtube_right|JBtxJq2lJGo|Within the Core of Your Heart,the Lord is There <br/>- Prabhupāda 0852}}
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[[Vanisource:750306 - Lecture SB 02.02.06 - New York|750306 - Lecture SB 02.02.06 - New York]]
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<div class="text">
So material life means only busy in four things: how to eat, how to sleep, and how to have nice sex and how to defend: āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhir narāṇām (Hitopadeśa). But these things are not solving our problems. That we do not understand. The problems are there. Not that we Indians who have come to America to see that very rich nation, whether they have solved their problems. No. There are problems—more problems than India. India may have only one problem, that there is… Actually there is no, but we are advertised that Indians are starving. But I have not seen anyone starving. Anyway, so the problem is there. The material life means problem, and if you want to solve the problems, then here is the prescription given: taṁ nirvṛto niyatārtho bhajeta. Taṁ means the Supreme Personality of Godhead.

Then the question may be, "Now you have asked me to give up all endeavor for maintaining yourself, Śukadeva Gosvāmī. You have prescribed that for your food you just wait under the tree, and he will give you some fruits; you can eat. For water you go to the river and drink as much water as you like." Then, before this verse, he said, "For sleeping, there is very nice mattress in the grass. I won’t require any pillow. Now you have got natural pillow this; you have got your hand. Lie down." So, āhāra-nidrā-bhaya-maithunaṁ ca. But if you want to advance in spiritual life, simply you have to give up this sense gratification. And the essence of sense gratification is sex life. Otherwise, there is full arrangement for your eating, sleeping, compartment, apartment. Everything is there. Temple also there you have got. "Where is the temple? I want to worship God. Where is church? Where is temple? If I live on the cave, then I will have to find out another means to go to the temple." Therefore Śukadeva Gosvāmī advises, "No." Evaṁ sva-citte svata eva siddha. "Your, within the core of your heart, the Lord is there. You sit down anywhere—in the cave, in the jungle or anywhere. If you like, you can find out the Lord is there within your heart," īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]).

Kṛṣṇa says that the Supreme Lord—that means He—He is situated in everyone's heart. If we are sincere… "We" means these living entities. We are also living within this body. Asmin dehe, dehino ‘smi..., dehino ‘smin dehe ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). We are not this body. I am, you are, we are also situated within this body, and Kṛṣṇa is also situated within this body. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). It is not that He is situated in the heart of the Hindus and not of the others. No. Everyone. Sarva-bhūtānāṁ. He is situated even within the heart of cats and dogs and tigers and others. Everyone. That is īśvaraḥ. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe. This verse we have repeatedly discussed—it is very, very important—that this body is just like a motorcar, yantra. Māyayā… Bhrāmayan sarva-bhūtāni yantrā rūḍhāni māyayā ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Māyayā. Through the agency of māyā, material energy, this vehicle, machine, has been given to me. Why? Because I wanted to wander throughout the universe, just like they are going to the moon planet. So everyone has got this. This is called philosophical ideas. Everyone, every human being, if he is at all human being, he considers. That is philosophical mind. He considers, "Oh, there are so many stars. Whether…, what they are doing? How many men are there? Whether there is motorcar? Whether there is hill, ocean?" These questions automatically come to an intelligent man. That is the beginning of philosophy. Natural.
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There are two gurus—one internal and the other external. The internal Guru is Krishna Himself seated in everyone's heart, and the external Guru is the Spiritual Master

2018-07-03T10:53:47Z

LeoRP:

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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1968_Correspondence" class="sub_section" sec_index="3" parent="Correspondence" text="1968 Correspondence"><h3>1968 Correspondence</h3>
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<div id="LettertoKancanbalaLosAngeles14January1968_0" class="quote" parent="1968_Correspondence" book="Let" index="8" link="Letter to Kancanbala -- Los Angeles 14 January, 1968" link_text="Letter to Kancanbala -- Los Angeles 14 January, 1968">
<div class="heading">There are two gurus—one internal and the other external. The internal Guru is Krishna Himself seated in everyone's heart, and the external Guru is the Spiritual Master. So a sincere devotee is helped both externally and internally. To the sincere devotee the internal Guru Krishna dictates, but the thing has to be conformed by the external Guru then it is all right. I am very glad that you don't go out, and keep indoors engaging yourself in Krishna Consciousness activities.
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<span class="link">[[Vanisource:Letter to Kancanbala -- Los Angeles 14 January, 1968|Letter to Kancanbala -- Los Angeles 14 January, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Los Angeles</p>
<p>14 January, 1968</p>
<p>68-01-14</p>
<p>My Dear Kancanbala dasi,</p>
<p>Please accept my blessings. I have duly received your letter (undated), and noted the contents very gladly. My sincere blessings are for you for your nice prosecution of Krishna Consciousness. Whatever you are doing at the present moment is approved by me and I think on account of your becoming a sincere soul, Krishna is dictating from within and you are doing things so nicely. There are two gurus—one internal and the other external. The internal Guru is Krishna Himself seated in everyone's heart, and the external Guru is the Spiritual Master. So a sincere devotee is helped both externally and internally. To the sincere devotee the internal Guru Krishna dictates, but the thing has to be conformed by the external Guru then it is all right. I am very glad that you don't go out, and keep indoors engaging yourself in Krishna Consciousness activities.</p>
<p>Regarding love affairs in the material world: they are only shadows or reflections of the real love with Krishna. If you love Krishna in any capacity, you shall never be frustrated because everything in Krishna is perfect, eternal, blissful, and full of knowledge. So continue your present activities and chant your beads; whenever there is some difficulty consult Brahmananda or write to me; and Krishna will help you more and more on the path of perfection. Hope you are well.</p>
<p>Your ever well-wisher,</p>
<p>A.C. Bhaktivedanta Swami</p>
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The Supreme Personality of Godhead is situated in everyone's heart, and from Him issue a living entity's inclinations and disinclinations

2018-07-03T08:49:22Z

LeoRP:

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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="SB42441_0" class="quote" parent="SB_Canto_4" book="SB" index="1021" link="SB 4.24.41" link_text="SB 4.24.41">
<div class="heading">He Supreme Personality of Godhead is situated in everyone's heart, and from Him issue a living entity's inclinations and disinclinations. This is confirmed in Bhagavad-gītā.
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<span class="link">[[Vanisource:SB 4.24.41|SB 4.24.41, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear Lord, You are the viewer of the results of pious activities. You are inclination, disinclination and their resultant activities. You are the cause of the miserable conditions of life caused by irreligion, and therefore You are death. I offer You my respectful obeisances.</p>
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<div class="purport text"><p>The Supreme Personality of Godhead is situated in everyone's heart, and from Him issue a living entity's inclinations and disinclinations. This is confirmed in Bhagavad-gītā ([[Vanisource:BG 15.15 (1972)|BG 15.15]]):</p>
:sarvasya cāhaṁ hṛdi sanniviṣṭo
:mattaḥ smṛtir jñānam apohanaṁ ca
<p>"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness."</p>
<p>The Supreme Personality of Godhead causes the asuras to forget Him and the devotees to remember Him. One's disinclinations are due to the Supreme Personality of Godhead. According to Bhagavad-gītā ([[Vanisource:BG 16.7 (1972)|BG 16.7]]), pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ: the asuras do not know which way one should be inclined to act and which way one should not be inclined to act. Although the asuras oppose devotional service, it is to be understood that they are inclined that way due to the Supreme Personality of Godhead. Because the asuras do not like to engage in the Lord's devotional service, the Lord within gives them the intelligence to forget. Ordinary karmīs desire promotion to Pitṛloka, as confirmed in Bhagavad-gītā ([[Vanisource:BG 9.25 (1972)|BG 9.25]]). Yānti deva-vratā devān pitṟn yānti pitṛ-vratāḥ: "Those who worship the demigods will take birth among the demigods, and those who worship ancestors go to the ancestors."</p>
<p>In this verse the word duḥkha-dāya is also very significant, for those who are nondevotees are perpetually put into the cycle of birth and death. This is a very miserable condition. Because one's position in life is attained according to one's activities, the asuras, or nondevotees, are put into such miserable conditions.</p>
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Omkara, being situated in everyone's heart, is isvara, the Supreme Personality of Godhead, as confirmed in the Bhagavad-gita (18.61)

2018-07-02T13:49:47Z

LeoRP:

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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="CCAdi7128_0" class="quote" parent="CC_Adi-lila" book="CC" index="1072" link="CC Adi 7.128" link_text="CC Adi 7.128">
<div class="heading">On the basis of all the Upaniṣads, Śrīla Jīva Gosvāmī says that oṁkāra is the Supreme Absolute Truth and is accepted as such by all the ācāryas and authorities. Oṁkāra is beginningless, changeless, supreme and free from deterioration and external contamination. Oṁkāra is the origin, middle and end of everything, and any living entity who thus understands oṁkāra attains the perfection of spiritual identity in oṁkāra. Oṁkāra, being situated in everyone's heart, is īśvara, the Supreme Personality of Godhead, as confirmed in the Bhagavad-gītā (18.61): īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati. Oṁkāra is as good as Viṣṇu because oṁkāra is as all-pervasive as Viṣṇu.
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<span class="link">[[Vanisource:CC Adi 7.128|CC Adi 7.128, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“The Vedic sound vibration oṁkāra, the principal word in the Vedic literatures, is the basis of all Vedic vibrations. Therefore one should accept oṁkāra as the sound representation of the Supreme Personality of Godhead and the reservoir of the cosmic manifestation.</p>
</div>
<div class="purport text"><p>In the Bhagavad-gītā (8.13) the glories of oṁkāra are described as follows:</p>
:oṁ ity ekākṣaraṁ brahma vyāharan mām anusmaran
:yaḥ prayāti tyajan dehaṁ sa yāti paramāṁ gatim
<p>This verse indicates that oṁkāra, or praṇava, is a direct representation of the Supreme Personality of Godhead. Therefore if at the time of death one simply remembers oṁkāra, he remembers the Supreme Personality of Godhead and is therefore immediately transferred to the spiritual world. Oṁkāra is the basic principle of all Vedic mantras, for it is a representation of Lord Kṛṣṇa, understanding of whom is the ultimate goal of the Vedas, as stated in the Bhagavad-gītā (vedaiś ca sarvair aham eva vedyaḥ ([[Vanisource:BG 15.15 (1972)|BG 15.15]])). Māyāvādī philosophers cannot understand these simple facts explained in the Bhagavad-gītā, and yet they are very proud of being Vedāntīs. Sometimes, therefore, we refer to the Vedāntī philosophers as Vidantīs, those who have no teeth (vi means "without," and dantī means "possessing teeth"). The statements of the Śaṅkara philosophy, which are the teeth of the Māyāvādī philosopher, are always broken by the strong arguments of Vaiṣṇava philosophers such as the great ācāryas, especially Rāmānujācārya. Śrīpāda Rāmānujācārya and Madhvācārya break the teeth of the Māyāvādī philosophers, who can therefore be called Vidantīs, "toothless."</p>
<p>As mentioned above, the transcendental vibration oṁkāra is explained in the Bhagavad-gītā, Chapter Eight, verse thirteen:</p>
:oṁ ity ekākṣaraṁ brahma vyāharan mām anusmaran
:yaḥ prayāti tyajan dehaṁ sa yāti paramāṁ gatim
<p>"After being situated in this yoga practice and vibrating the sacred syllable oṁ, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets." If one actually understands that oṁkāra is the sound representation of the Supreme Personality of Godhead, whether he chants oṁkāra or the Hare Kṛṣṇa mantra, the result is certainly the same.</p>
<p>The transcendental vibration of oṁkāra is further explained in the Bhagavad-gītā, Chapter Nine, verse seventeen:</p>
:pitāham asya jagato mātā dhātā pitāmahaḥ
:vedyaṁ pavitram oṁkāra ṛk sāma yajur eva ca
<p>"I am the father of this universe, the mother, the support and the grandsire. I am the object of knowledge, the purifier and the syllable oṁ. I am also the Ṛg, the Sāma and the Yajur Vedas."</p>
<p>Similarly, the transcendental sound oṁ is further explained in the Bhagavad-gītā, Chapter Seventeen, verse twenty-three:</p>
:oṁ tat sad iti nirdeśo brahmaṇas tri-vidhaḥ smṛtaḥ
:brāhmaṇās tena vedāś ca yajñāś ca vihitāḥ purā
<p>"From the beginning of creation, the three syllables oṁ tat sat have been used to indicate the Supreme Absolute Truth (Brahman). They were uttered by brāhmaṇas while chanting Vedic hymns and during sacrifices for the satisfaction of the Supreme."</p>
<p>Throughout all the Vedic literatures the glories of oṁkāra are specifically mentioned. Śrīla Jīva Gosvāmī, in his thesis Bhagavat-sandarbha, says that in the Vedic literature oṁkāra is considered to be the sound vibration of the holy name of the Supreme Personality of Godhead. Only this vibration of transcendental sound can deliver a conditioned soul from the clutches of māyā. Sometimes oṁkāra is also called the deliverer (tāra). Śrīmad-Bhāgavatam begins with the oṁkāra vibration: oṁ namo bhagavate vāsudevāya. Therefore oṁkāra has been described by the great commentator Śrīdhara Svāmī as tārāṅkura, the seed of deliverance from the material world. Since the Supreme Godhead is absolute, His holy name and His sound vibration oṁkāra are as good as He Himself. Caitanya Mahāprabhu says that the holy name, or oṁkāra, the transcendental representation of the Supreme Personality of Godhead, has all the potencies of the Personality of Godhead.</p>
:nāmnām akāri bahudhā nija-sarva-śaktis
:tatrārpitā niyamitaḥ smaraṇe na kālaḥ
<p>All potencies are invested in the holy vibration of the holy name of the Lord. There is no doubt that the holy name of the Lord, or oṁkāra, is the Supreme Personality of Godhead Himself. In other words, anyone who chants oṁkāra and the holy name of the Lord, Hare Kṛṣṇa, immediately meets the Supreme Lord directly in His sound form. In the Nārada Pañcarātra it is clearly said that the Supreme Personality of Godhead Nārāyaṇa personally appears before the chanter who engages in chanting the aṣṭākṣara, or eight-syllable mantra, oṁ namo nārāyaṇāya. A similar statement in the Māṇḍūkya Upaniṣad declares that whatever one sees in the spiritual world is all an expansion of the spiritual potency of oṁkāra.</p>
<p>On the basis of all the Upaniṣads, Śrīla Jīva Gosvāmī says that oṁkāra is the Supreme Absolute Truth and is accepted as such by all the ācāryas and authorities. Oṁkāra is beginningless, changeless, supreme and free from deterioration and external contamination. Oṁkāra is the origin, middle and end of everything, and any living entity who thus understands oṁkāra attains the perfection of spiritual identity in oṁkāra. Oṁkāra, being situated in everyone's heart, is īśvara, the Supreme Personality of Godhead, as confirmed in the Bhagavad-gītā (18.61): īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati. Oṁkāra is as good as Viṣṇu because oṁkāra is as all-pervasive as Viṣṇu. One who knows oṁkāra and Lord Viṣṇu to be identical no longer has to lament or hanker. One who chants oṁkāra no longer remains a śūdra but immediately comes to the position of a brāhmaṇa. Simply by chanting oṁkāra one can understand the whole creation to be one unit, or an expansion of the energy of the Supreme Lord: idaṁ hi viśvaṁ bhagavān ivetaro yato jagat-sthāna-nirodha-sambhavāḥ. "The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only this cosmic manifestation has emanated, in Him it rests, and unto Him it enters after annihilation." ([[Vanisource:SB 1.5.20|SB 1.5.20]]) Although one who does not understand concludes otherwise, Śrīmad-Bhāgavatam states that the entire cosmic manifestation is but an expansion of the energy of the Supreme Lord. Realization of this is possible simply by chanting the holy name of the Lord, oṁkāra.</p>
<p>One should not, however, foolishly conclude that because the Supreme Personality of Godhead is omnipotent, we have manufactured a combination of letters—a, u and m—to represent Him. Factually the transcendental sound oṁkāra, although a combination of the three letters a, u and m, has transcendental potency, and one who chants oṁkāra will very soon realize oṁkāra and Lord Viṣṇu to be nondifferent. Kṛṣṇa declares, praṇavaḥ sarva-vedeṣu: "I am the syllable oṁ in the Vedic mantras." ([[Vanisource:BG 7.8 (1972)|BG 7.8]]) One should therefore conclude that among the many incarnations of the Supreme Personality of Godhead, oṁkāra is the sound incarnation. All the Vedas accept this thesis. One should always remember that the holy name of the Lord and the Lord Himself are always identical (abhinnatvān nāma-nāminoḥ ([[Vanisource:CC Madhya 17.133|CC Madhya 17.133]])). Since oṁkāra is the basic principle of all Vedic knowledge, it is uttered before one begins to chant any Vedic hymn. Without oṁkāra, no Vedic mantra is successful. The Gosvāmīs therefore declare that praṇava (oṁkāra) is the complete representation of the Supreme Personality of Godhead, and they have analyzed oṁkāra in terms of its alphabetical constituents as follows:</p>
:a-kāreṇocyate kṛṣṇaḥ sarva-lokaika-nāyakaḥ
:u-kāreṇocyate rādhā ma-kāro jīva-vācakaḥ
<p>Oṁkāra is a combination of the letters a, u and m. A-kāreṇocyate kṛṣṇaḥ: the letter a (a-kāra) refers to Kṛṣṇa, who is sarva-lokaika-nāyakaḥ, the master of all living entities and planets, material and spiritual. Nāyaka means "leader." He is the supreme leader (nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13)). The letter u (u-kāra) indicates Śrīmatī Rādhārāṇī, the pleasure potency of Kṛṣṇa, and m (ma-kāra) indicates the living entities (jīvas). Thus oṁ is the complete combination of Kṛṣṇa, His potency and His eternal servitors. In other words, oṁkāra represents Kṛṣṇa, His name, fame, pastimes, entourage, expansions, devotees, potencies and everything else pertaining to Him. As Caitanya Mahāprabhu states in the present verse of Śrī Caitanya-caritāmṛta, sarva-viśva-dhāma: oṁkāra is the resting place of everything, just as Kṛṣṇa is the resting place of everything (brahmaṇo hi pratiṣṭhāham).</p>
<p>The Māyāvādī philosophers consider many Vedic mantras to be the mahā-vākya, or principal Vedic mantra, such as tat tvam asi (Chāndogya Upaniṣad 6.8.7), idaṁ sarvaṁ yad ayam ātmā and brahmedaṁ sarvam (Bṛhad-āraṇyaka Upaniṣad 2.5.1), ātmaivedaṁ sarvam (Chāndogya Upaniṣad 7.25.2) and neha nānāsti kiñcana (Kaṭha Upaniṣad 2.1.11). That is a great mistake. Only oṁkāra is the mahā-vākya. All these other mantras that the Māyāvādīs accept as the mahā-vākya are only incidental. They cannot be taken as the mahā-vākya, or mahā-mantra. The mantra tat tvam asi indicates only a partial understanding of the Vedas, unlike oṁkāra, which represents the full understanding of the Vedas. Therefore the transcendental sound that includes all Vedic knowledge is oṁkāra (praṇava).</p>
<p>Aside from oṁkāra, none of the words uttered by the followers of Śaṅkarācārya can be considered the mahā-vākya. They are merely passing remarks. Śaṅkarācārya, however, has never stressed chanting of the mahā-vākya oṁkāra; he has accepted only tat tvam asi as the mahā-vākya. Imagining the living entity to be God, he has misrepresented all the mantras of the Vedānta-sūtra with the motive of proving that there is no separate existence of the living entities and the Supreme Absolute Truth. This is similar to the politician's attempt to prove nonviolence from the Bhagavad-gītā. Kṛṣṇa is violent to demons, and to attempt to prove that Kṛṣṇa is not violent is ultimately to deny Kṛṣṇa. As such explanations of the Bhagavad-gītā are absurd, so also is Śaṅkarācārya's explanation of the Vedānta-sūtra, and no sane and reasonable man will accept it. At present, however, the Vedānta-sūtra is misrepresented not only by the so-called Vedāntīs but also by other unscrupulous persons who are so degraded that they even recommend that sannyāsīs eat meat, fish and eggs. In this way, the so-called followers of Śaṅkara, the impersonalist Māyāvādīs, are sinking lower and lower. How can these degraded men explain the Vedānta-sūtra, which is the essence of all Vedic literature?</p>
<p>Lord Śrī Caitanya Mahāprabhu has declared, māyāvādi-bhāṣya śunile haya sarva-nāśa: ([[Vanisource:CC Madhya 6.169|CC Madhya 6.169]]) "Anyone who hears commentary on the Vedānta-sūtra from the Māyāvāda school is completely doomed." As explained in the Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: all Vedic literature aims at understanding Kṛṣṇa. Māyāvāda philosophy, however, has deviated everyone from Kṛṣṇa. Therefore there is a great need for the Kṛṣṇa consciousness movement all over the world to save the world from degradation. Every intelligent and sane man must abandon the philosophical explanation of the Māyāvādīs and accept the explanation of Vaiṣṇava ācāryas. One should read Bhagavad-gītā As It Is to try to understand the real purport of the Vedas.</p>
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Isvara, that Supreme Personality of Godhead, is situated in the heart of every living being

2018-07-02T13:12:09Z

LeoRP:

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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="LectureonCCMadhyalila253138SanFranciscoJanuary221967_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="116" link="Lecture on CC Madhya-lila 25.31-38 -- San Francisco, January 22, 1967" link_text="Lecture on CC Madhya-lila 25.31-38 -- San Francisco, January 22, 1967">
<div class="heading">Similarly, the Lord, although He is one, He is situated in Vaikuṇṭha, but He is Brahman. He is the greatest. He is greater than the, far million, million times or unlimited timely greater than sun. Then He is reflected in everyone's heart. That is confirmed in the Bhagavad-gītā: īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvara, that Supreme Personality of Godhead, is situated in the heart of every living being.
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<span class="link">[[Vanisource:Lecture on CC Madhya-lila 25.31-38 -- San Francisco, January 22, 1967|Lecture on CC Madhya-lila 25.31-38 -- San Francisco, January 22, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now the disciple of Prakāśānanda Sarasvatī is admitting that "God is person, His body is spiritual, but we do not accept it." It is the greatest offense. It is the greatest offense. How it is offense? Suppose you are my friend, and if I say, "Oh, you have no eyes. You have no hand. You have no leg. You have no tongue..." "You have no leg" means you are lame man. "You have no eyes" means you are blind man. "You have no hand" means... That means I am calling you by all ill names. "You are blind. You are lame. You are nonsense. You are rascal." So are they not offenses against the friend? If I say, "You have no eyes," it is gentlemanly speaking that "You are blind." If I directly say, "You are blind," oh, will you be very happy upon me? No. If I say, if "You have no leg..." Suppose if I say if "You have no brain," that means "You are rascal. You are fool." So these impersonalists, they are always, I mean to..., trying to understand how God is eyeless, handless, legless, all less. Simply he has got eyes to see beautiful things. He has got his hands to touch nice things. No. These are offenses. According to Caitanya Mahāprabhu these are great offense against God. So therefore they are, life after life, they are studying this impersonalism, but there is no perfection.</p>
<p>This is also confirmed in the Bhagavad-gītā: bahūnāṁ janmanām ante jñānavān māṁ prapadyate ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). Simply by knowledge is not liberation. Otherwise, why it is stated bahūnāṁ janma? Janma means that is not liberation. If you have again to take birth in material body, that means you are not liberated. In the Bhagavad-gītā it is specifically stated, bahūnāṁ janmanām ante. That means after many, many births. So their acceptance of material body will continue. But when he understands that vāsudevaḥ sarvam iti ([[Vanisource:BG 7.19 (1972)|BG 7.19]]), when he comes to that point, that "God is everything. Kṛṣṇa is everything," then his perfection is there. Cid-ānanda kṛṣṇa-vigraha māyika kari māni ei baḍa pāpa. This is a great offense, sinful conclusion, that God is imperson.</p>
:nātaḥ paraṁ parama yad bhavataḥ svarūpam
:ānanda-mātram avikalpam aviddha-varcaḥ
:paśyāmi viśva-sṛjam ekam aviśvam ātman
:bhūtendriyātmakam adas ta upāśrito 'smi
<p>This is a verse from Śrīmad-Bhāgavatam, Third Canto, Ninth Chapter, in which the Lord is prayed by Brahmā, that nātaḥ paraṁ parama yad bhavataḥ svarūpam ānanda-mātram. "The personality which I am now seeing, that is the highest goal, or the topmost understanding of the Absolute Truth." Nātaḥ param. There is no beyond. Even if you are in the consciousness of impersonal Brahman, there is far advanced stage. What is that? Or Paramātmā, the Supersoul understanding. And when you are in the Supersoul understanding you have to go further, because the Supersoul is a reflection, reflection. Of course, there is no difference between the reflection and the substance in the spiritual world. Still, it is reflection. Just like the sun. Sun is on your head, but his reflection can be perceived by everyone standing within this, I mean to say, under the sun. Suppose you are here. The sun is above your head, and you ask other persons who are five thousand miles or five hundred miles away from you, "Where is sun?" he will say that "Sun is on my head." So everyone will say, "Sun is on my head." Similarly, although sun is one, he is perceived that he is in everyone's heart, er, everyone's head. Similarly, the Lord, although He is one, He is situated in Vaikuṇṭha, but He is Brahman. He is the greatest. He is greater than the, far million, million times or unlimited timely greater than sun. Then He is reflected in everyone's heart. That is confirmed in the Bhagavad-gītā: īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Īśvara, that Supreme Personality of Godhead, is situated in the heart of every living being.</p>
<p>Now, this reflection, although there is no difference between this reflection of the Supreme Lord, Supersoul, and the Supreme Lord, still, He is not Supreme Lord. You have to still go further. You have to search out the Supreme Personality of Godhead. Therefore Brahmā said, "Now I am seeing Your personality. So there is nothing beyond this." Nātaḥ paraṁ parama yad bhavataḥ svarūpam. "Now, here it is Your real form or real identity." Bhavataḥ svarūpam. And what is that svarūpam? What is that identity? Ānanda-mātram. It is simply reservoir of pleasure. This is the form of Kṛṣṇa. Form of Kṛṣṇa means there is no shadow of any material contamination. Ānanda-mātram. Ānanda-mātram avikalpam aviddha-varcaḥ. And not that... Suppose we are sometimes happy and next time I am unhappy, but this ānanda is eternal. There is no cessation. Ānanda-mātram. Paśyami viśva-sṛjam ekam aviśvam ātman. "So I am seeing now personally viśva-sṛjam, the creator of the whole manifestation." Viśva-sṛjam, viśvam ātman. "And You are the soul of all manifestation." Bhūtendriyātmakam adas ta upāśrito 'smi. "So You are the original source of all creation, all body, all ātmā, all soul, everything. So I surrender unto You." This is one nice verse from Śrīmad-Bhāgavatam.</p>
:tad vā idaṁ bhuvana-maṅgala maṅgalāya
:dhyāne sma no daraśitaṁ ta upāsakānām
:tasmai namo bhagavate 'nuvidhema tubhyaṁ
:yo 'nādṛto naraka-bhāgbhir asat-prasaṅgaiḥ
<p>Now, Brahmā says that "This form is bhuvana-maṅgalam maṅgalāya. This form, Kṛṣṇa, is meant for all auspicity for everyone." Bhuvana-maṅgalāya dhyāne sma daraśitaṁ ta upāsakānām. "Those who are observing You in meditation..." Meditation means to concentrate the mind only on Kṛṣṇa or Viṣṇu. This is meditation. I do not know Nowadays so many meditators are there, they have no objective. Something they try to think of impersonal, nonmanifested. And that is condemned in Bhagavad-gītā, that kleśādhikataras teṣām avyaktāsakta-cetasām. Those who are trying to meditate upon that impersonal void, they are simply, I mean to say, taking unnecessary trouble. If you want to meditate, just meditate on Kṛṣṇa or the$ Paramātmā, the catur-bhuja Viṣṇu, four-handed Viṣṇu. That is the process of meditation everywhere recommended. So why should we go to the impersonal or voidness of meditation and waste our time? Yes.</p>
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As a blazing fire burns everything within a room, Lord Visnu, situated in the heart of the yogi, burns up all kinds of impurities

2018-07-01T15:24:55Z

LeoRP:

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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="BG261_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="99" link="BG 2.61" link_text="BG 2.61">
<div class="heading">The example of fire is sometimes given: "As a blazing fire burns everything within a room, Lord Viṣṇu, situated in the heart of the yogī, burns up all kinds of impurities." The Yoga-sūtra also prescribes meditation on Viṣṇu, and not meditation on the void. The so-called yogīs who meditate on something other than the Viṣṇu form simply waste their time in a vain search after some phantasmagoria.
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<span class="link">[[Vanisource:BG 2.61 (1972)|BG 2.61, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.</p>
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<div class="purport text"><p>That the highest conception of yoga perfection is Kṛṣṇa consciousness is clearly explained in this verse. And unless one is Kṛṣṇa conscious it is not at all possible to control the senses. As cited above, the great sage Durvāsā Muni picked a quarrel with Mahārāja Ambarīṣa, and Durvāsā Muni unnecessarily became angry out of pride and therefore could not check his senses. On the other hand, the king, although not as powerful a yogī as the sage, but a devotee of the Lord, silently tolerated all the sage's injustices and thereby emerged victorious. The king was able to control his senses because of the following qualifications, as mentioned in the Śrīmad-Bhāgavatam (9.4.18-20):</p>
:sa vai manaḥ kṛṣṇa-padāravindayor
:vacāṁsi vaikuṇṭha-guṇānuvarṇane
:karau harer mandira-mārjanādiṣu
:śrutiṁ cakārācyuta-sat-kathodaye
:mukunda-liṅgālaya-darśane dṛśau
:tad-bhṛtya-gātra-sparśe 'ṅga-saṅgamam
:ghrāṇaṁ ca tat-pāda-saroja-saurabhe
:śrīmat-tulasyā rasanāṁ tad-arpite
:pādau hareḥ kṣetra-padānusarpaṇe
:śiro hṛṣīkeśa-padābhivandane
:kāmaṁ ca dāsye na tu kāma-kāmyayā
:yathottama-śloka-janāśrayā ratiḥ
<p>"King Ambarīṣa fixed his mind on the lotus feet of Lord Kṛṣṇa, engaged his words in describing the abode of the Lord, his hands in cleansing the temple of the Lord, his ears in hearing the pastimes of the Lord, his eyes in seeing the form of the Lord, his body in touching the body of the devotee, his nostrils in smelling the flavor of the flowers offered to the lotus feet of the Lord, his tongue in tasting the tulasī leaves offered to Him, his legs in traveling to the holy place where His temple is situated, his head in offering obeisances unto the Lord, and his desires in fulfilling the desires of the Lord... and all these qualifications made him fit to become a mat-para devotee of the Lord."</p>
<p>The word mat-para is most significant in this connection. How one can become mat-para is described in the life of Mahārāja Ambarīṣa. Śrīla Baladeva Vidyābhūṣaṇa, a great scholar and ācārya in the line of the mat-para, remarks, mad-bhakti-prabhāvena sarvendriya-vijaya-pūrvikā svātma-dṛṣṭiḥ sulabheti bhāvaḥ. "The senses can be completely controlled only by the strength of devotional service to Kṛṣṇa." Also, the example of fire is sometimes given: "As a blazing fire burns everything within a room, Lord Viṣṇu, situated in the heart of the yogī, burns up all kinds of impurities." The Yoga-sūtra also prescribes meditation on Viṣṇu, and not meditation on the void. The so-called yogīs who meditate on something other than the Viṣṇu form simply waste their time in a vain search after some phantasmagoria.</p>
<p> We have to be Kṛṣṇa conscious—devoted to the Personality of Godhead. This is the aim of the real yoga.</p>
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Antah stho means

2018-07-01T15:10:22Z

LeoRP:

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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="LectureNewVrindabanJune71969_0" class="quote" parent="General_Lectures" book="Lec" index="58" link="Lecture -- New Vrindaban, June 7, 1969" link_text="Lecture -- New Vrindaban, June 7, 1969">
<div class="heading">Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ sthaḥ (SB 1.2.17). Hṛt means heart. Antaḥ stho. Antaḥ stho means "who is sitting within your heart." So hṛdy antaḥ stho hy abhadrāṇi. We cannot see Kṛṣṇa, we cannot realize Kṛṣṇa—He is sitting within my heart—due to my contamination, abhadrāṇi.
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<span class="link">[[Vanisource:Lecture -- New Vrindaban, June 7, 1969|Lecture -- New Vrindaban, June 7, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Then impersonal understanding of God, just Brahman... Sarvaṁ khalv idaṁ brahma: "Everything is standing on Brahman." Just like materially you understand: everything in the material manifestation, that is depending on the sunshine. The trees, as soon as there is sunshine, there is green foliage. As soon as there is no sunshine, there is no leaves, no greenness. So everything is depending on sunshine. The sunshine is also depending on Kṛṣṇa; therefore Kṛṣṇa is the original cause of all causes. That is Kṛṣṇa realization. You can realize Him personally, you can realize Him impersonally, and you can realize Him localized. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati: ([[Vanisource:BG 18.61 (1972)|BG 18.61]]) "Arjuna, that Supreme Personality of Godhead is situated, localized, in everyone's heart." Just like the sun globe is there, and the sun globe's effulgence is the impersonal representation of the sun-god. And suppose there are five millions of people standing in the sunshine, and everyone will see the sun is above his head. That is localized. You go five thousand miles away and ask your friend here, "Where is the sun?" Your friend will say that "It is on my head." And you will also see it is on your head. As it is materially possible, why not spiritually? So spiritually, Kṛṣṇa is within your heart. Simply you have to realize it.</p>
<p>How you can realize it? That is stated in the Śrīmad-Bhāgavatam: śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ ([[Vanisource:SB 1.2.17|SB 1.2.17]]). If you chant this Hare Kṛṣṇa mantra, even if you do not realize, simply if you come here and chant and dance, puṇya-śravaṇa-kīrtanaḥ, because you are chanting and hearing, you are getting piousness; you are becoming purified—simply by joining. This temple is situated just to give you facility for your purification. Why don't you take advantage? I am very glad that you have all come, and it will be further our enjoyment and pleasure if you come and join. Please come here, join here. We have got very nice arrangement. We supply prasādam, we have got dancing, we have got chanting. Why you should deny it? (laughter) And if you join us, then gradually you realize what you are, what is God, what is this world, what is your relationship. Then your life becomes successful. You'll not be confused. You will understand what is real life. Simply by the spell of the material qualities you have become covered. But if you come here, if you hear and chant, then gradually... Kṛṣṇa is within you. He is sitting within your heart as a friend, not as an enemy. Kṛṣṇa is always your friend. Suhṛdaṁ sarva-bhūtānām ([[Vanisource:BG 5.29 (1972)|BG 5.29]]). You are searching out friends to talk with, to joke with, to love. Kṛṣṇa is sitting there for that purpose. If you love Kṛṣṇa, if you make friendship with Kṛṣṇa, if you love Kṛṣṇa, then your life will be successful. You haven't got to search out any other friend. The friend is already there. Either you are a boy or a girl, you will find a nice friend within yourself. That is yoga system, when you realize this friend.</p>
<p>So this friend is so nice, as soon as you become little inclined to hear about Him, śṛṇvatāṁ sva-kathāḥ—about Kṛṣṇa, not any other nonsense talks, simply about Kṛṣṇa—then Kṛṣṇa will be so pleased. He is within you. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ sthaḥ ([[Vanisource:SB 1.2.17|SB 1.2.17]]). Hṛt means heart. Antaḥ stho. Antaḥ stho means "who is sitting within your heart." So hṛdy antaḥ stho hy abhadrāṇi. We cannot see Kṛṣṇa, we cannot realize Kṛṣṇa—He is sitting within my heart—due to my contamination, abhadrāṇi. We have contaminated ourself with so many material desires. That is contamination. Kṛṣṇa consciousness is pure. Just like you take the sea water—it is pure. But as soon as it touches the land, it becomes impure, cloudy, muddy. Similarly, your consciousness, because you are part and parcel of Kṛṣṇa, is as clear as Kṛṣṇa, but due to this contamination with this material world, you have contacted the muddy things of three qualities: ignorance, passion, and goodness. So if you hear about Kṛṣṇa, these muddy things will be precipitated and they will be separated. Then, gradually, as the..., proportionately, as you clear these muddy qualities of the material nature, you come to pure consciousness.</p>
<p>First of all, you come to the goodness of consciousness. When you come to the goodness of consciousness, then you become a brāhmaṇa. What is the quality of brāhmaṇa? Satya śama dama titikṣa ārjava, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam ([[Vanisource:BG 18.42 (1972)|BG 18.42]]). You come to the brahminical position, or stage. Then you will be truthful. First thing is truthful, satyam. Śamam, self-controlled; damam, the senses are controlled, mind is controlled. We are practically driven by the uncontrolled mind and uncontrolled senses. So when you come to the brahminical position, then your senses become controlled, your mind becomes controlled. Just like our students, all our students, how they are controlling? They are also born in your country. They are also Americans. None of my students are Indian. But how they are controlling illicit sex life? How they are controlling not to drink, not to take any intoxicants? How they are controlling not to take part in gambling? No illicit sex, no meat-eating. You are born eating meat. How they have given up? Because they have come to the stage of this brahminical understanding—satya, śama, dama, titikṣa. Titikṣa means tolerance. Suppose any one of my students was practiced to all these habits and by my word, if they have given up, they may be feeling some inconvenience. Still, they are tolerating. That should be done, tolerating. Titikṣa, ārjava, simplicity. They have taken my words by simple faith, simplicity, ārjava, sad-lata (?). Then jñānam, then their understanding what is Kṛṣṇa consciousness; vijñānam, they are applying in practical life. Āstikyam, they are believing in the śāstras, in the Vedic literature. Brahma-karma svabhāva-jam: ([[Vanisource:BG 18.42 (1972)|BG 18.42]]) "This is the nature of a brāhmaṇa." Therefore, as soon as I see, I give him the sacred thread: "Yes. You are now recognized brāhmaṇa."</p>
<p>Then, from this brāhmaṇa stage you have to become a Vaiṣṇava. That is transcendental stage. Simply by hearing... This chanting and hearing will raise you, higher and higher stages of life. Nityaṁ bhāgavata-sevayā. Naṣṭa-prāyeṣv abhadreṣu ([[Vanisource:SB 1.2.18|SB 1.2.18]]). By this process, when your contamination will be almost clear, not completely clear, almost clear... Completely clear is not possible because we are in this material world, we have got this material body. But Bhāgavata says, "Even it is not completely cured, almost cured," nityaṁ bhāgavata-sevayā... Nityam means daily, regularly. Bhāgavata-sevayā. Bhāgavata means in relationship with Bhagavān, Kṛṣṇa. So these boys are engaged in reading Bhāgavatam, in reading Bhagavad-gītā and other literatures which gives them knowledge about Bhagavān, the Supreme Personality of Godhead. And bhāgavata means the devotee. They have accepted a spiritual master, as a good devotee, so they are serving, bhāgavata-sevayā. Then bhagavati... Then, by this process, he becomes fixed up in the transcendental loving service of God. In this way, evaṁ prasanna-manaso ([[Vanisource:SB 1.2.20|SB 1.2.20]])? "By this way, he becomes jolly." Because jolliness is my original consciousness, but due to my material contamination I am not jolly, I am morose, I am full of anxiety. So as soon as you become freed from this material contamination... Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ. How you can become such happy mood? Bhagavad-bhakti-yogataḥ: by the bhakti-yoga process.</p>
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The spiritual master within

2018-07-01T15:09:52Z

LeoRP:

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{{terms|"He also instructs from within"|"caittya-guru from within"|"guru from inside"|"guru is helping from inside"|"guru within"|"instruction from within"|"instructions from within"|"spiritual master and from inside as the Supersoul"|"spiritual master within"|"spiritual master, within"}}
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[[Category:Caitya-guru - the Spiritual Master Within|2]]
[[Category:Spiritual Master|2]]
[[Category:Krsna Within Our Hearts|2]]
[[Category:Within|2]]
[[Category:God Is Situated Within Our Heart|2]]
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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_13_-_18" class="sub_section" sec_index="3" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 13 - 18"><h3>BG Chapters 13 - 18</h3>
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<div id="BG1323_0" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="17" link="BG 13.23" link_text="BG 13.23">
<span class="link">[[Vanisource:BG 13.23 (1972)|BG 13.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The living entity can be situated either in the material energy or in the spiritual energy. As long as he is conditioned by the material energy, the Supreme Lord, as his friend, the Supersoul, stays with him just to get him to return to the spiritual energy. The Lord is always eager to take him back to the spiritual energy, but due to his minute independence the individual entity is continually rejecting the association of spiritual light. This misuse of independence is the cause of his material strife in the conditioned nature. The Lord, therefore, is always giving instruction from within and from without. From without He gives instructions as stated in Bhagavad-gītā, and from within He tries to convince the living entity that his activities in the material field are not conducive to real happiness. "Just give it up and turn your faith toward Me. Then you will be happy," He says. Thus the intelligent person who places his faith in the Paramātmā or the Supreme Personality of Godhead begins to advance toward a blissful eternal life of knowledge.</p>
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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="SB175_0" class="quote" parent="SB_Canto_1" book="SB" index="214" link="SB 1.7.5" link_text="SB 1.7.5">
<span class="link">[[Vanisource:SB 1.7.5|SB 1.7.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The surrendering process is completed by the influence of association. The Lord has suggested, therefore, that by the influence of the speeches of saintly persons who have actually realized the Supreme, men are engaged in His transcendental loving service. The conditioned soul gets a taste for hearing about the Lord, and by such hearing only he is gradually elevated to the platform of respect, devotion and attachment for the Lord. The whole thing is completed by the surrendering process. Herein also the same suggestion is made by the Lord in His incarnation of Vyāsadeva. This means that the conditioned souls are being reclaimed by the Lord both ways, namely by the process of punishment by the external energy of the Lord, and by Himself as the spiritual master within and without. Within the heart of every living being the Lord Himself as the Supersoul (Paramātmā) becomes the spiritual master, and from without He becomes the spiritual master in the shape of scriptures, saints and the initiator spiritual master. This is still more explicitly explained in the next śloka.</p>
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<div id="SB1932_1" class="quote" parent="SB_Canto_1" book="SB" index="348" link="SB 1.9.32" link_text="SB 1.9.32">
<span class="link">[[Vanisource:SB 1.9.32|SB 1.9.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Pure devotees of the Lord have no desire other than the service of the Lord, and therefore they are called sātvata. The Lord is the chief amongst such sātvatas. Bhīṣmadeva, therefore, had no other desires. Unless one is purified from all sorts of material desires, the Lord does not become one's leader. Desires cannot be wiped out, but they have only to be purified. It is confirmed in the Bhagavad-gītā by the Lord Himself that He gives His instruction from within the heart of a pure devotee who is constantly engaged in the service of the Lord. Such instruction is given not for any material purpose but only for going back home, back to Godhead ([[Vanisource:BG 10.10 (1972)|BG 10.10]]). For the ordinary man who wants to lord it over material nature, the Lord only sanctions and becomes a witness of activities, but He never gives the nondevotee instructions for going back to Godhead. That is the difference in dealings by the Lord with different living beings, both the devotee and the nondevotee. He is leader of all the living beings, as the king of the state rules both the prisoners and the free citizens. But His dealings are different in terms of devotee and nondevotee.</p>
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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="SB3926_0" class="quote" parent="SB_Canto_3" book="SB" index="335" link="SB 3.9.26" link_text="SB 3.9.26">
<span class="link">[[Vanisource:SB 3.9.26|SB 3.9.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Brahmā's enlightenment in knowledge was due to the Lord sitting within his heart. After being created, Brahmā could not ascertain the source of his appearance, but after penance and mental concentration he could see the source of his birth, and thus he became enlightened through his heart. The spiritual master outside and the spiritual master within are both representations of the Lord. Unless one has contact with such bona fide representations, one cannot claim to be a spiritual master. Lord Brahmā had no opportunity to take the help of a spiritual master from outside because at that time Brahmā himself was the only creature in the universe. Therefore, on becoming satisfied by the prayers of Brahmā, the Lord enlightened him about everything from within.</p>
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<div id="SB3938_1" class="quote" parent="SB_Canto_3" book="SB" index="346" link="SB 3.9.38" link_text="SB 3.9.38">
<span class="link">[[Vanisource:SB 3.9.38|SB 3.9.38, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When a living entity desires to serve the Lord in transcendental loving service, the Lord helps the devotee in so many ways as the caitya-guru, or the spiritual master within, and thus the devotee can perform many wonderful activities beyond material estimation. By the mercy of the Lord even a layman can compose prayers of the highest spiritual perfection. Such spiritual perfection is not limited by material qualifications but is developed by dint of one's sincere endeavor to render transcendental service. Voluntary endeavor is the only qualification for spiritual perfection. Material acquisitions of wealth or education are not considered.</p>
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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="SB42841_0" class="quote" parent="SB_Canto_4" book="SB" index="1209" link="SB 4.28.41" link_text="SB 4.28.41">
<span class="link">[[Vanisource:SB 4.28.41|SB 4.28.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord is the Supersoul seated in everyone's heart, and He acts as the caitya-guru, the spiritual master within. However, He gives direct instructions only to the advanced, pure devotees. In the beginning, when a devotee is serious and sincere, the Lord gives him directions from within to approach a bona fide spiritual master. When one is trained by the spiritual master according to the regulative principles of devotional service and is situated on the platform of spontaneous attachment for the Lord (rāga-bhakti), the Lord also gives instructions from within. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam ([[Vanisource:BG 10.10 (1972)|BG 10.10]]). This distinct advantage is obtained by a liberated soul. Having attained this stage, King Malayadhvaja was directly in touch with the Supreme Lord and was receiving instructions from Him directly.</p>
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<div id="SB42852_1" class="quote" parent="SB_Canto_4" book="SB" index="1220" link="SB 4.28.52" link_text="SB 4.28.52">
<span class="link">[[Vanisource:SB 4.28.52|SB 4.28.52, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When a person's relative dies, renunciation is automatically visible. Consultation with the Supersoul seated within everyone's heart is possible only when one is completely free from the contamination of material attachment. One who is sincere and pure gets an opportunity to consult with the Supreme Personality of Godhead in His Paramātmā feature sitting within everyone's heart. The Paramātmā is always the caitya-guru, the spiritual master within, and He comes before one externally as the instructor and initiator spiritual master. The Lord can reside within the heart, and He can also come out before a person and give him instructions. Thus the spiritual master is not different from the Supersoul sitting within the heart. An uncontaminated soul or living entity can get a chance to meet the Paramātmā face to face. Just as one gets a chance to consult with the Paramātmā within his heart, one also gets a chance to see Him actually situated before him. Then one can take instructions from the Supersoul directly. This is the duty of the pure devotee: to see the bona fide spiritual master and consult with the Supersoul within the heart.</p>
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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="SB71576_0" class="quote" parent="SB_Canto_7" book="SB" index="687" link="SB 7.15.76" link_text="SB 7.15.76">
<span class="link">[[Vanisource:SB 7.15.76|SB 7.15.76, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Kṛṣṇa can become the director and spiritual master of anyone who is serious about getting the mercy of Kṛṣṇa. The Lord sends the spiritual master to train a devotee, and when the devotee is advanced, the Lord acts as the spiritual master within his heart.</p>
:teṣāṁ satata-yuktānāṁ
:bhajatāṁ prīti-pūrvakam
:dadāmi buddhi-yogaṁ taṁ
:yena mām upayānti te
:([[Vanisource:BG 10.10 (1972)|BG 10.10]])
<p>"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." Kṛṣṇa does not become the direct spiritual master unless one is fully trained by His representative spiritual master. Therefore, as we have already discussed, the Lord's representative spiritual master should not be considered an ordinary human being. The representative spiritual master never gives any false knowledge to his disciple, but only perfect knowledge. Thus he is the representative of Kṛṣṇa. Kṛṣṇa helps as the guru, or spiritual master, from within and from without. From without He helps the devotee as His representative, and from within He talks personally with the pure devotee and gives him instructions by which he may return home, back to Godhead.</p>
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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="CCAdi158_0" class="quote" parent="CC_Adi-lila" book="CC" index="59" link="CC Adi 1.58" link_text="CC Adi 1.58">
<span class="link">[[Vanisource:CC Adi 1.58|CC Adi 1.58, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Since one cannot visually experience the presence of the Supersoul, He appears before us as a liberated devotee. Such a spiritual master is none other than Kṛṣṇa Himself.</p>
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<div class="purport text"><p>It is not possible for a conditioned soul to directly meet Kṛṣṇa, the Supreme Personality of Godhead, but if one becomes a sincere devotee and seriously engages in devotional service, Lord Kṛṣṇa sends an instructing spiritual master to show him favor and invoke his dormant propensity for serving the Supreme. The preceptor appears before the external senses of the fortunate conditioned soul, and at the same time the devotee is guided from within by the caittya-guru, Kṛṣṇa, who is seated as the spiritual master within the heart of the living entity.</p>
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<div id="CCAdi879_1" class="quote" parent="CC_Adi-lila" book="CC" index="1194" link="CC Adi 8.79" link_text="CC Adi 8.79">
<span class="link">[[Vanisource:CC Adi 8.79|CC Adi 8.79, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">As a wooden doll is made to dance by a magician, I write as Madana-gopāla orders me to do so.</p>
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<div class="purport text"><p>This is the position of a pure devotee. One should not take any responsibility on his own but should be a soul surrendered to the Supreme Personality of Godhead, who will then give him dictation as the caittya-guru, or the spiritual master within. The Supreme Personality of Godhead is pleased to guide a devotee from within and without. From within He guides him as the Supersoul, and from without He guides him as the spiritual master.</p>
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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="CCMadhya2247_0" class="quote" parent="CC_Madhya-lila" book="CC" index="5089" link="CC Madhya 22.47" link_text="CC Madhya 22.47">
<span class="link">[[Vanisource:CC Madhya 22.47|CC Madhya 22.47, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“Kṛṣṇa is situated in everyone's heart as the caittya-guru, the spiritual master within. When He is kind to some fortunate conditioned soul, He personally gives him lessons so he can progress in devotional service, instructing the person as the Supersoul within and the spiritual master without.</p>
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<div id="CCMadhya22143_1" class="quote" parent="CC_Madhya-lila" book="CC" index="5178" link="CC Madhya 22.143" link_text="CC Madhya 22.143">
<span class="link">[[Vanisource:CC Madhya 22.143|CC Madhya 22.143, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“If, however, a devotee accidentally becomes involved in a sinful activity, Kṛṣṇa purifies him. He does not have to undergo the regulative form of atonement.</p>
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<div class="purport text"><p>Kṛṣṇa purifies from within as the caittya-guru, the spiritual master within the heart. This is described in the following verse from Śrīmad-Bhāgavatam (11.5.42).</p>
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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="TLC11_0" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="17" link="TLC 11" link_text="Teachings of Lord Caitanya, Chapter 11">
<span class="link">[[Vanisource:TLC 11|Teachings of Lord Caitanya, Chapter 11]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When a conditioned soul becomes a devotee of Kṛṣṇa, the Lord, by His causeless mercy, trains him in two ways: He trains him from without as the spiritual master, and He trains him from within as the Supersoul. In this connection there is a very nice verse in Śrīmad-Bhāgavatam (11.29.6), in which Uddhava says to Lord Kṛṣṇa: "My dear Lord, even if someone lives as long as Brahmā, he would still be unable to express his gratitude to You for the benefits derived from remembering You. Out of Your causeless mercy You drive away all inauspicious conditions for Your devotee, expressing Yourself from outside as the spiritual master and from inside as the Supersoul."</p>
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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="NOD11_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="64" link="NOD 11" link_text="Nectar of Devotion 11">
<span class="link">[[Vanisource:NOD 11|Nectar of Devotion 11]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Regarding complete self-surrender, there is a nice description in the Eleventh Canto of Śrīmad-Bhāgavatam, Twenty-ninth Chapter, verse 34, where the Lord says, "A person who has completely surrendered unto Me and has completely given up all other activities is protected by Me personally, both in this life and in the next. In other words, I wish to help him become more and more advanced in spiritual life. Such a person is to be understood as having already achieved sārṣṭi (having equal opulences with the Supreme)." It is also confirmed in Bhagavad-gītā that as soon as a person surrenders unto the lotus feet of Kṛṣṇa, Kṛṣṇa takes charge of him and gives him a guarantee of protection from all sinful reactions. He also instructs from within, so that the devotee may very quickly make advancement toward spiritual perfection.</p>
</div>
</div>
<div id="Mukunda-mala-stotra_mantras_1_to_6_only" class="sub_section" sec_index="9" parent="Other_Books_by_Srila_Prabhupada" text="Mukunda-mala-stotra (mantras 1 to 6 only)"><h3>Mukunda-mala-stotra (mantras 1 to 6 only)</h3>
</div>
<div id="MM1_0" class="quote" parent="Mukunda-mala-stotra_(mantras_1_to_6_only)" book="OB" index="2" link="MM 1" link_text="Mukunda-mala-stotra mantra 1">
<span class="link">[[Vanisource:MM 1|Mukunda-mala-stotra mantra 1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As soon as a person agrees to surrender unto the Lord, the Lord takes complete charge of him. Satisfied with the activities of such a devotee, He gives him instruction from within, and thus the devotee becomes pure and advances on the path back to Godhead. The Lord is expert at guiding such a pure devotee, who is not at all anxious for material superiority. A pure devotee does not wish to possess material wealth, nor does he want to have a great following, nor does he desire a beautiful wife, for by the mercy of the Lord he knows the insignificance of material happiness. What he very sincerely desires at heart is to continue in the loving service of the Lord, even at the risk of taking birth again.</p>
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG79VrndavanaAugust151974_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="278" link="Lecture on BG 7.9 -- Vrndavana, August 15, 1974" link_text="Lecture on BG 7.9 -- Vrndavana, August 15, 1974">
<span class="link">[[Vanisource:Lecture on BG 7.9 -- Vrndavana, August 15, 1974|Lecture on BG 7.9 -- Vrndavana, August 15, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That acceptance of tapasya means that tapasya is itself Kṛṣṇa. You associate with Kṛṣṇa. When you voluntarily give up meat-eating or intoxication, this giving-up, this process, is Kṛṣṇa. Kṛṣṇa says, tapaś cāsmi tapasviṣu. This is tapasya. Tapasya means to accept voluntarily something as enjoined in the śāstras. Śāstra says... Kṛṣṇa says. Whatever Kṛṣṇa says, that is śāstra. What is Veda? Veda means what Kṛṣṇa says; that is Veda. There is no other Veda. Just like in the Śrīmad-Bhāgavatam it is said, tene brahma hṛdā. Brahmā hṛdā. Brahma means Veda. Brahma, śabda-brahma. So Kṛṣṇa tene, imparted, injected brahma, Vedic, Vedic śabda, śabda-brahma, Vedas, tene brahma hṛdā, through the heart. Kṛṣṇa is situated in everyone's heart. So Brahmā had no other spiritual master, but Kṛṣṇa is there within the heart. Therefore Kṛṣṇa's name is Caitya-guru. Buddhi-yogaṁ dadāmi tam. The caitya-guru, the guru... Kṛṣṇa is so kind. He is guru within, and when we are serious, He manifests Himself as a spiritual master. This is described in the Caitanya-caritāmṛta.</p>
</div>
</div>
<div id="LectureonBG79VrndavanaAugust151974_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="278" link="Lecture on BG 7.9 -- Vrndavana, August 15, 1974" link_text="Lecture on BG 7.9 -- Vrndavana, August 15, 1974">
<span class="link">[[Vanisource:Lecture on BG 7.9 -- Vrndavana, August 15, 1974|Lecture on BG 7.9 -- Vrndavana, August 15, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So guru is helping from inside and from outside. Antar-bahiḥ. So Kṛṣṇa is so kind. Therefore Kṛṣṇa manifests Himself as spiritual master. Therefore Viśvanātha Cakravartī Ṭhākura says, sākṣād-dhari, sākṣād-dharitvena samasta-śāstraiḥ. Manifestation of empowered. One who is pure devotee, he's empowered by Kṛṣṇa to act as spiritual master. Therefore spiritual master should be accepted: sākṣād-dharitvena samasta-śāstrair uktaḥ **. It is described there. Tathā bhāvyata eva sadbhiḥ. Those who are learned scholars, actual devotees, they accept. But that does not mean guru is Kṛṣṇa. Kintu prabhor yaḥ priya eva tasya. Now, that, if you accept, you... Accept means you honor spiritual master as good as Kṛṣṇa, because he's representative. But not that Māyāvāda philosophy that guru and Kṛṣṇa is the same. This is simultaneously one and different. Kintu prabhor yaḥ priya eva tasya. He is as good as Kṛṣṇa because he is very, very dear to Kṛṣṇa. Why dear? Because he's preaching on behalf of Kṛṣṇa. What Kṛṣṇa wants, he's doing that. Therefore he's very dear.</p>
</div>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB111CaracasFebruary211975_6" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="5" link="Lecture on SB 1.1.1 -- Caracas, February 21, 1975" link_text="Lecture on SB 1.1.1 -- Caracas, February 21, 1975">
<span class="link">[[Vanisource:Lecture on SB 1.1.1 -- Caracas, February 21, 1975|Lecture on SB 1.1.1 -- Caracas, February 21, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">It may be questioned like that. But Brahmā is not the original source of everything. Although he has created this universe, he is not the original source. Therefore it is explained here that the original person is Vāsudeva, or Kṛṣṇa, and He gave intelligence to Brahmā to create this universe. But if we put this argument that "Brahmā was alone. How he took instruction from the superior person?" therefore it is said, tene brahma hṛdā: "The Supreme Personality of Godhead Vāsudeva instructed him from within the heart." That is not only for Brahmā. That is not the only prerogative of Brahmā. Kṛṣṇa, we have already stated, is seated in everyone's heart. If you want to consult Him, He can give you instruction. The only thing is that you have to become qualified like Brahmā so that you can received instruction from Him within the heart. And what is that qualification? That is also stated in the Bhagavad-gītā, that</p>
:teṣāṁ satata-yuktānāṁ
:bhajatāṁ prīti-pūrvakam
:dadāmi buddhi-yogaṁ taṁ
:yena mām upayānti te
:([[Vanisource:BG 10.10 (1972)|BG 10.10]])
<p>Kṛṣṇa says that "I am situated in everyone's heart. Simply one has to become qualified to hear Me." And what is that qualification? That qualification is practice of bhakti-yoga. It is said, teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam. Bhajatāṁ prīti-pūrvakam means bhakti-yoga, always engaged in service of the Lord with love and affection. So teṣām, those who are always, twenty-four hours, engaged in loving service of the Lord, to him only He gives instruction, "You do like this." And what is that instruction? Yena mām upayānti te. The instruction is meant for giving him facilities to come back to home, back to Godhead. Here in this material world we are struggling for existence, and therefore we are not happy here. Therefore Kṛṣṇa says that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: ([[Vanisource:BG 18.66 (1972)|BG 18.66]]) "You give up all these rascal engagement; you simply just surrender unto Me." And when we are surrendered, that surrender is oṁ namo bhagavate vāsudevāya. That means "Kṛṣṇa, Vāsudeva, I accept Your proposal. I offer my respectful obeisances unto You." Then begin your loving service to render to Kṛṣṇa, and gradually you will get instruction from within, "You do like this, you do like this, you do like this." So it is not difficult for anyone. It is very simple thing. And what is that simple thing? Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ([[Vanisource:BG 18.65 (1972)|BG 18.65]]), means "Always think of Me, man-manāḥ. You just become My devotee." Unless one is devotee he cannot always think of Kṛṣṇa. That is not possible. On the other hand, who thinks of Kṛṣṇa twenty-four hours, he is devotee. Therefore we are spreading this news that "You chant Hare Kṛṣṇa." The chanting of Hare Kṛṣṇa means thinking of Kṛṣṇa. Kṛṣṇa says, man-manā bhava: "Just always think of Me."</p>
</div>
</div>
<div id="LectureonSB1221VrndavanaNovember11972_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="86" link="Lecture on SB 1.2.21 -- Vrndavana, November 1, 1972" link_text="Lecture on SB 1.2.21 -- Vrndavana, November 1, 1972">
<span class="link">[[Vanisource:Lecture on SB 1.2.21 -- Vrndavana, November 1, 1972|Lecture on SB 1.2.21 -- Vrndavana, November 1, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is another advantage of the devotee. Because Kṛṣṇa shows a special favor to the devotee. Although He's equal to everyone, He's specially, I mean, inclined favorable to the devotees. Teṣām eva anukampārtham aham ajñāna-jaṁ tamaḥ. There... He takes special care. He says, samo 'haṁ sarva-bhūteṣu ([[Vanisource:BG 9.29 (1972)|BG 9.29]]). Although He's equal to everyone, still He's specially inclined to the devotees. For the devotees, he gives special instruction from within. Yena mām upayānti te. This is the special advantage of a devotee.</p>
</div>
</div>
<div id="LectureonSB1326LosAngelesOctober11972_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="123" link="Lecture on SB 1.3.26 -- Los Angeles, October 1, 1972" link_text="Lecture on SB 1.3.26 -- Los Angeles, October 1, 1972">
<span class="link">[[Vanisource:Lecture on SB 1.3.26 -- Los Angeles, October 1, 1972|Lecture on SB 1.3.26 -- Los Angeles, October 1, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Vedānta philosophy will reveal automatically. You haven't got to study. But provided you have got unflinching faith in God and spiritual master, all this Vedānta knowledge will be revealed within you. Yasya deve parā bhaktir yathā deve tathā gurau. Guru-kṛṣṇa-kṛpāya ([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]]). Caitanya-caritāmṛta it is said that you can make advancement in spiritual life by the mercy of Kṛṣṇa and guru. You don't try to overlap guru and get Kṛṣṇa's mercy immediately. That is not possible. That is not possible. You have to go through the proper channel. Anyone who is thinking that "I shall make spiritual advancement without guru," he is wrongly thinking. It is not possible. Just like if you want to see a big man, you have to go through the servant of that man. You have to take permission. The servant may say, "Sir, such and such man wants to see you. He is very nice man, appears to be a good man." "Oh," the master says, "he is good man? All right, bring him." By the recommendation of the servant.</p>
<p>Therefore we sing daily, yasya prasādād bhagavat-prasādaḥ **. By the mercy of guru, immediately we become, get the mercy of God. Yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi **. Yasyāprasādāt. By... If guru is not satisfied, then na gatiḥ kuto 'pi. He has no gati. Gati means advancement. He has no advancement. Dhyāyaṁ stuvaṁs tasya yaśas tri-sandhyam. Therefore this Gurvaṣṭaka, saṁsāra-dāvānala, we have to sing. So God's incarnation, here it is said, "There are many incarnations." So guru is also incarnation of God, mercy incarnation of God. Guru means that... God is within you, caitya-guru, the guru, or the spiritual master, within your heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). So this Paramātmā is also incarnation of God. And the same Paramātmā, when He comes before you, being very much merciful upon you, to teach you from outside, that is guru. Therefore it is said, sākṣād-dharitvena samasta-śāstraiḥ. Guru is the mercy incarnation of God. Sākṣāt, direct. Hari-tvena, he is Hari, God. Samasta-śāstraiḥ. It is not that somewhere it is stated, somewhere it is not stated. No. In all Vedic literature. Sākṣād-dharitvena samasta-śāstrair uktaḥ **. Uktaḥ means "it is said." And tathā bhāvyata eva sadbhiḥ. Sadbhiḥ, those who are real devotees, they accept this. "Yes, guru is exactly representative of Kṛṣṇa, mercy representative."</p>
</div>
</div>
<div id="LectureonSB1848MayapuraOctober281974_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="257" link="Lecture on SB 1.8.48 -- Mayapura, October 28, 1974" link_text="Lecture on SB 1.8.48 -- Mayapura, October 28, 1974">
<span class="link">[[Vanisource:Lecture on SB 1.8.48 -- Mayapura, October 28, 1974|Lecture on SB 1.8.48 -- Mayapura, October 28, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Kṛṣṇa, when instructs from within the heart, He is called caitya-guru. And that caitya-guru is expanded by the process, personal presentation of spiritual master. So both ways He is helping us. Kṛṣṇa is so kind. Guru-kṛṣṇa-kṛpā. Kṛṣṇa is helping from within, but sometimes we are so dull, naturally, that we cannot understand. Therefore He sends His representative to instruct externally. So He is helping internally and externally. There is no difference between the internal and external instructor. We should take advantage of this instruction. That is called vyavasāyātmikā buddhiḥ, fixed-up resolution. Fixed-up resolution. If we become fixed up in this resolution, that "Whatever we have heard from my guru, the representative of Kṛṣṇa, I must execute. I do not care for my personal convenience or inconvenience. This is my life and soul," then your life is perfect. Then your life is... If I make some amendment, addition, alteration, in the name of Kṛṣṇa, guru, then it is spoiled. No. We should receive the instruction as it is, especially...</p>
</div>
</div>
<div id="LectureonSB32620BombayDecember291974_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="481" link="Lecture on SB 3.26.20 -- Bombay, December 29, 1974" link_text="Lecture on SB 3.26.20 -- Bombay, December 29, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.26.20 -- Bombay, December 29, 1974|Lecture on SB 3.26.20 -- Bombay, December 29, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There is no other method for our spiritual progress. Simply chant Hare Kṛṣṇa mantra. And there is no loss on our part. And if we chant Hare Kṛṣṇa mantra, there is no loss. You can chant, Caitanya Mahāprabhu says, niyamitaḥ smaraṇe na kālaḥ: "There is no hard and fast rule for chanting this Hare Kṛṣṇa mantra." Everyone can attempt. Even the children, they are also chanting. There is no loss, but gain is very much. That is the greatest gain, ceto-darpaṇa-mārjanam. Ceto-dar... That requires. Ceto-darpaṇa-mārjanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]). Just like in the mirror, if it is covered with dust, you cannot see your face, but if you cleanse the mirror very nicely, then you can see your actual face. Similarly, when our this heart is cleansed... And within the heart, Kṛṣṇa is there. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). If we try to cleanse our heart, then—Kṛṣṇa is already there—He will help immediately.</p>
:śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
:puṇya-śravaṇa-kīrtanaḥ
:hṛdy antaḥ-stho hy abhadrāṇi
:vidhunoti suhṛt satām
:([[Vanisource:SB 1.2.17|SB 1.2.17]])
<p>Abhadrāṇi, the same dirty thing. Kṛṣṇa is always ready to help us provided if we take His help. Kṛṣṇa is so nice. As Paramātmā, He is living within the heart, and He is always ready to give us good advice and guide us. Caitya-guru, the guru within the heart. And this external spiritual master, he is Kṛṣṇa's representative. When He sees that "This living entity is little serious. He wants to know Me. He wants to come to Me," so He helps from within, and He sends His representative from without.</p>
<p>So from within and from without, Kṛṣṇa is ready to help us provided we become little anxious.</p>
</div>
</div>
<div id="LectureonSB611MelbourneMay211975_7" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="578" link="Lecture on SB 6.1.1 -- Melbourne, May 21, 1975" link_text="Lecture on SB 6.1.1 -- Melbourne, May 21, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.1 -- Melbourne, May 21, 1975|Lecture on SB 6.1.1 -- Melbourne, May 21, 1975]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Sādhu-saṅga means you have to give up the association of nondevotees. This question was asked to Śrī Caitanya was asked to Śrī Caitanya Mahāprabhu by a devotee. He was householder. So he inquired, "My dear Sir, what is the real standard of behavior of a devotee?" He immediately answered that asat-saṅga tyāga ei vaiṣṇava-ācāra ([[Vanisource:CC Madhya 22.87|CC Madhya 22.87]]). "Vaiṣṇava devotee, his first behavior is he should give up unwanted association." That is first. Now, the next question will be: "What is that unwanted association?" He answered, asat eka strī-saṅgī kṛṣṇābhakta' āra: "This unwanted association means people who are too much attached to sex life, they are unwanted. And the another: nondevotee of God. They are unwanted." So you be careful not to mix with these people and come to the devotional service, then your life is perfect.</p>
<p>Devotee (8): Śrīla Prabhupāda, does a disciple first accept his spiritual master within the heart when he takes initiation?</p>
<p>Madhudvīṣa: What is the question again?</p>
<p>Devotee (8): When a disciple takes initiation, does he first take initiation within the heart?</p>
<p>Prabhupāda: Initiation is the third stage. First stage is that... Just like you have come. This is called śraddhā, faith, little faith, not full faith. Then you have to increase this faith by association of devotee. That is required. And when the faith is increased, then the question of initiation. Initiation should not be immediately offered. That will be misused. Therefore when we initiate, we inquire from the head of the temple, "How long he is coming? What is his behavior?" If he certifies that "Yes, he is doing nice," then we initiate. Our initiation is not so cheap, "You come and be initiated." No, we do not do that. We must test you first of all. Then we initiate.</p>
<p>Madhudviṣa: His question was that can you take initiation by accepting the spiritual master in your heart without actually taking...</p>
<p>Prabhupāda: These are bogus proposition. It has no meaning. (laughter) It has no meaning. If you think within yourself, "I am eating," will you be satisfied? You starve and simply think, "I have eaten everything." (laughter) Is that very practical proposal? You must eat. We don't say all these bogus proposition. All right. Thank you very much. (end)</p>
</div>
</div>
<div id="LectureonSB631617GorakhpurFebruary101971_9" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="721" link="Lecture on SB 6.3.16-17 -- Gorakhpur, February 10, 1971" link_text="Lecture on SB 6.3.16-17 -- Gorakhpur, February 10, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.3.16-17 -- Gorakhpur, February 10, 1971|Lecture on SB 6.3.16-17 -- Gorakhpur, February 10, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa appears in two ways. He appears as antaryāmi, the Supersoul within himself, within oneself, and He appears as the spiritual master, externally. Caitya-guru and dīkṣā-guru. Caitya-guru... As caitya-guru, as the supreme spiritual master, He is in everyone's heart. And His representative... In order to help externally the sincere person, He sends the spiritual master. Therefore the spiritual master from outside and the caitya-guru from inside, they are helping. The Supreme Personality is helping a devotee, a real, serious devotee two ways: from within, from without. The Caitanya-caritāmṛta therefore says that kṛṣṇera prakāśa, manifestation of Kṛṣṇa, a spiritual master. And Viśvanātha Cakravartī Ṭhākura says, yasya prasādād bhagavat-prasādo yasya aprasādād na gatiḥ kuto 'pi: ** "If I can satisfy my spiritual master, then I understand that Kṛṣṇa is satisfied. And if I cannot satisfy my spiritual master, then I have no other way to approach Kṛṣṇa." These songs we sing every day. So my Guru Mahārāja used to say that "Instead of seeing Kṛṣṇa, you serve so faithfully that Kṛṣṇa will see you." That should be the process. Kṛṣṇa is omnipresent. He can see you, He can understand you, what are doing. So we have to execute devotional service in such a faithful way that Kṛṣṇa will see us. Then you will be successful. "Don't try to see Kṛṣṇa. Try to become seen by Kṛṣṇa." That was my Guru Mahārāja's instruction. Cakṣur yathaiva kṛtayaiva antaḥ-param. Tasyātma-tantrasya harer ahīśituḥ parasya māyādhipater mahātmanaḥ. Evaṁ bhūtaḥ parameśvaraḥ mad-anyad astīti.</p>
</div>
</div>
<div id="LectureonSB761MontrealJune121968_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="739" link="Lecture on SB 7.6.1 -- Montreal, June 12, 1968" link_text="Lecture on SB 7.6.1 -- Montreal, June 12, 1968">
<span class="link">[[Vanisource:Lecture on SB 7.6.1 -- Montreal, June 12, 1968|Lecture on SB 7.6.1 -- Montreal, June 12, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just like the sunshine, the sunlight, is everywhere, similarly, Kṛṣṇa is everywhere. As we understand from the Brahma-saṁhitā, aṇḍāntara-stha-paramāṇu-cayāntara-stham: (Bs. 5.35) "Kṛṣṇa, or God, is within this universe and within this room, within your heart, even within the atom." Aṇḍāntara-stha-paramāṇu-cayāntara-stham. So Kṛṣṇa is within you. As soon as you become sincere, Kṛṣṇa responds from within. If you want Kṛṣṇa, or God, sincerely, then the help will come two ways: from without, from within. From without, by these books of knowledge, by the instruction of spiritual master, you will get help from without. And as soon as you are serious to follow, then you will get instruction from within also, within.</p>
<p>It is said in the Bhagavad-gītā, teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam: ([[Vanisource:BG 10.10 (1972)|BG 10.10]]) "One who is seriously engaged in My service with faith and devotion." Prīti-pūrvakam. Prīti means love, not that official. As soon as there is less salary, oh, there is strike. Not that kind of love. They are considered that government servant and very faithful to the country's service, but as soon as a country or government does not pay, everything is rejected. So Kṛṣṇa service does not mean like that, that as soon as Kṛṣṇa Practically, Kṛṣṇa gives everything. One who knows, one who is intelligent, he knows that Kṛṣṇa is supplying him everything. Actually, Kṛṣṇa is supplying, either you give service or not service. Kṛṣṇa is so kind. Even those who are not serving Kṛṣṇa directly Everyone is serving Kṛṣṇa but not directly. What is the difference between ordinary man and this Kṛṣṇa consciousness man? The difference is that Kṛṣṇa consciousness man knows that "I am eternal servant of God. Therefore let me willingly serve Kṛṣṇa." And others, they are also serving Kṛṣṇa, but by force, by māyā, by the qualities of nature.</p>
</div>
</div>
<div id="LectureonSB798CalcuttaMarch51972_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="799" link="Lecture on SB 7.9.8 -- Calcutta, March 5, 1972" link_text="Lecture on SB 7.9.8 -- Calcutta, March 5, 1972">
<span class="link">[[Vanisource:Lecture on SB 7.9.8 -- Calcutta, March 5, 1972|Lecture on SB 7.9.8 -- Calcutta, March 5, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So brahmādayaḥ, Brahma is ādi, ādi-kavi. He was instructed by Kṛṣṇa, tene brahma ādi-kavaye. Lord Kṛṣṇa, He instructed Brahma to spread knowledge, Vedic knowledge, all over the universe. Tene. Tene means broadcasted, expanded. So tene brahma, brahma means śabda-brahma, Vedas. Hṛda, one may question how Brahma was instructed. So that is also stated, hṛda. Hṛda means from within the heart. So, therefore, Kṛṣṇa is also caitya-guru, a guru, spiritual master, within the heart. Sarvasya cāhaṁ hṛdi sanniviṣṭhaḥ. In the Bhagavad-gītā, Kṛṣṇa says that "I am situated in everyone's heart." Sarvasya ca ahaṁ hṛdi sanniviṣṭaḥ. Sarvasya cāham hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). "From Me one can remember, one can forget." How is that? Kṛṣṇa helps one to remember and one helps..., He helps one to forget. That is also replied in the Bhagavad-gītā, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham ([[Vanisource:BG 4.11 (1972)|BG 4.11]]). If you want to forget Kṛṣṇa, Kṛṣṇa will give you facilities to forget Him forever. And if you want to remember Kṛṣṇa, He will give you facilities to remember Him.</p>
</div>
</div>
<div id="LectureonSB799MayapurFebruary161976_8" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="804" link="Lecture on SB 7.9.9 -- Mayapur, February 16, 1976" link_text="Lecture on SB 7.9.9 -- Mayapur, February 16, 1976">
<span class="link">[[Vanisource:Lecture on SB 7.9.9 -- Mayapur, February 16, 1976|Lecture on SB 7.9.9 -- Mayapur, February 16, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So gaja-yūtha-pāya. Here it is..., even the elephant, he also become a great devotee. Even a monkey, Hanumānjī, he became a great devotee. He's not even human. So therefore bhakti is apratihatā. It cannot be checked in any condition. In any condition you become bhakta simply if you learn from the authorities how to do it. That greatest authority is Kṛṣṇa. He says, "I'll give you intelligence," buddhi-yogaṁ dadāmi tam. "I'll give you." How? Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam ([[Vanisource:BG 10.10 (1972)|BG 10.10]]). If one is working under the direction of the spiritual master with love and faith, then Kṛṣṇa from within, as caitya-guru, the guru within the heart, He'll help you, and He'll send you bona fide guru to help you externally. So both ways you'll be helped, and you'll become Prahlāda Mahārāja.</p>
</div>
</div>
<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>
</div>
<div id="LectureonCCMadhyalila20118119NewYorkNovember231966_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="69" link="Lecture on CC Madhya-lila 20.118-119 -- New York, November 23, 1966" link_text="Lecture on CC Madhya-lila 20.118-119 -- New York, November 23, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.118-119 -- New York, November 23, 1966|Lecture on CC Madhya-lila 20.118-119 -- New York, November 23, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If you want to worship the Supreme Lord, then you have to worship Him simply by service. There is no other process. You cannot worship Kṛṣṇa by this controlling breathing or by mental speculation or by some pious activities or by charities. You have simply to worship Him simply by your devotional love. That is the only way. Bhaktyai, bhaktyaika, only one, bhakti. There is no other means. There is no second means to understand God without this devotional service. Rest assured. Foolish creatures, they take this, that. They do not understand. They come to the, that impersonal, void, all the nonsensical conclusions and... Because they do not take shelter of this, devotion, therefore they cannot have any conclusion. It is not possible. Therefore, more or less, they become atheists or after the voidness or impersonalism, and so many things there are. They create.</p>
<p>But because Kṛṣṇa, or the Supreme Lord, cannot be understood by any other process... It is simply waste of time. If you want to know Kṛṣṇa, if you want to know God, then you have to take this process. That is a... Bhaktyaikayeśam, ābhajet tam bhaktyaikayeśaṁ guru-devatātmā: "He is the Supreme Lord, He is the Supersoul, and He is the supreme spiritual master." In this way. He's the supreme spiritual master within you. As soon as you will take to devotional service, He'll give you dictation, "You do this." What dictation? To go to hell? No. Buddhi-yogaṁ dadāmi tam. In the Bhagavad-gītā: "I give him intelligence." Why? What for? Yena mām upayānti te: "By which he can come back to Me." That buddhi-yogam. He'll help you. If you think something... If He takes seriously about your case, if you are fully surrendered, then He'll direct you in such a way that you cannot go elsewhere except to Him, even sometimes you may find that "He is doing something against my will." I have got my personal experience. I never tried, never accepted that I shall become a sannyāsī. And I tried my best to keep myself in this material world. And He has, several times He has frustrated me and has brought me by force (to) this life. And now I am happy. I can understand that how much favor has Kṛṣṇa showed me. Yes. I did not understand in the beginning.</p>
</div>
</div>
<div id="LectureonCCMadhyalila20121124NewYorkNovember251966_1" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="72" link="Lecture on CC Madhya-lila 20.121-124 -- New York, November 25, 1966" link_text="Lecture on CC Madhya-lila 20.121-124 -- New York, November 25, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.121-124 -- New York, November 25, 1966|Lecture on CC Madhya-lila 20.121-124 -- New York, November 25, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So what is the utility of this Vedic knowledge? Now, by understanding, by hearing from authorized sources, or by reading from authorized sources, the forgetful living entities will come to his senses. That is the purpose. He will come to his sense: "Oh, my position is this, and I am suffering in this way." So śāstra-guru-ātma-rūpe āpanāre jānāna. So Kṛṣṇa, or the Supreme Lord, is always anxious to revive the memory of these forgotten souls, conditioned souls. Now, how He revives? He revives in śāstra. Śāstra means scripture. Śāstra, guru, spiritual master. Śāstra, guru, ātma-rūpe. And sometimes He comes Himself or as Paramātmā, or the Supersoul. He is giving you instruction from within as Paramātmā, He's sending you suitable spiritual master so can, you can have instruction without, and the books are, the scriptures are there. So many facilities the Lord has created. And therefore the human form of life is meant for utilizing all these facilities. In the animal form of life there is no facility. They cannot read śāstra. They cannot understand scripture. They cannot take the advantage of a bona fide spiritual master. They cannot consult within with God. They have no this capacity. Their consciousness is so undeveloped that it is not possible to have, utilize all these facilities. But in human form of life we can utilize all these facilities.</p>
</div>
</div>
<div id="Sri_Isopanisad_Lectures" class="sub_section" sec_index="4" parent="Lectures" text="Sri Isopanisad Lectures"><h3>Sri Isopanisad Lectures</h3>
</div>
<div id="SriIsopanisadMantra11LosAngelesMay161970_0" class="quote" parent="Sri_Isopanisad_Lectures" book="Lec" index="20" link="Sri Isopanisad, Mantra 11 -- Los Angeles, May 16, 1970" link_text="Sri Isopanisad, Mantra 11 -- Los Angeles, May 16, 1970">
<span class="link">[[Vanisource:Sri Isopanisad, Mantra 11 -- Los Angeles, May 16, 1970|Sri Isopanisad, Mantra 11 -- Los Angeles, May 16, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So avidyā mṛtyum. If you do not go, then you remain in darkness. It is... Vedic injunction is gacchet. This is a verb, form of verb, which says "must." It is not that "Oh, I may accept a spiritual master; I may not. There are books. I shall learn it." No. Therefore the injunction is gacchet. Gacchet means "must go," not that alternative, may go or may not go. No. "Must go." Tad-vijñānārtham, in order to understand that knowledge, that science, you must go. Samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (MU 1.2.12). Otherwise you remain in avidyā. Vidyām avidyām ca: two sides, darkness and light. So you must know two things: what is māyā and what is Kṛṣṇa. Then your knowledge is perfect. Of course, Kṛṣṇa is so nice that somehow or other, if you surrender to Kṛṣṇa, then your all business finished. You automatically will learn what is māyā if you have got full surrender to Kṛṣṇa. Kṛṣṇa will give you intelligence from within. Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja ([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]]), Caitanya-caritāmṛta. "By the mercy of spiritual master and by the mercy of Kṛṣṇa, one enters into this devotional service." How is that? The mercy is parallel line. If you have not found out a spiritual master, but if you are sincere, then Kṛṣṇa will take you to a bona fide spiritual master. And if you get a bona fide spiritual master, then he will take you to Kṛṣṇa. So both things parallel. If you are sincere... Kṛṣṇa is always sitting within your heart, caitya-guru, the spiritual master within the heart. That spiritual master within the heart manifests himself externally as spiritual master. Sākṣād-dharitvena samasta-śāstrair uktas tathā bhāvyata eva sadbhiḥ **. Sākṣāt, directly, directly representative of Kṛṣṇa. This is the verdict of all śāstras. Samasta. Samasta means all śāstra. Sākṣād-dharitvena samasta-śāstrair uktas tathā bhāvyata eva **. And it is not only stated, but it is accepted as such by all great sadbhiḥ, devotees.</p>
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</div>
<div id="Festival_Lectures" class="sub_section" sec_index="6" parent="Lectures" text="Festival Lectures"><h3>Festival Lectures</h3>
</div>
<div id="SriVyasapujaLondonAugust221973_0" class="quote" parent="Festival_Lectures" book="Lec" index="25" link="Sri Vyasa-puja -- London, August 22, 1973" link_text="Sri Vyasa-puja -- London, August 22, 1973">
<span class="link">[[Vanisource:Sri Vyasa-puja -- London, August 22, 1973|Sri Vyasa-puja -- London, August 22, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa is within everyone. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). So He is called caitya-guru, means guru within the heart. And when Kṛṣṇa understands... Because Kṛṣṇa knows everything, whatever we are willing, whatever we are doing. He is the Paramātmā; He's sitting within our hearts as witness. Anumanta upadṛṣṭā. Upadṛṣṭā means simply observing what we are doing, and what we are desiring. So as we desire, Kṛṣṇa is very kind, He gives us facility. We have many times explained. Therefore, we have got varieties of bodies to enjoy this material world. So when Kṛṣṇa sees that a living entity is very anxious to understand Him or to revive his Kṛṣṇa consciousness, then Kṛṣṇa gives him all opportunity, especially by manifesting Himself as the spiritual master. Antar bahiḥ. The spiritual master is therefore Kṛṣṇa's manifestation-Kṛṣṇa's mercy manifestation to help a person to develop his Kṛṣṇa consciousness. From within He's helping. Therefore, He's called caitya-guru, and from without, He sends His representative to help how to become advanced in Kṛṣṇa consciousness.</p>
</div>
</div>
<div id="Initiation_Lectures" class="sub_section" sec_index="8" parent="Lectures" text="Initiation Lectures"><h3>Initiation Lectures</h3>
</div>
<div id="BrahmanaInitiationLecturewithProfessorOConnellBostonMay61968GlenvilleAveTemple_0" class="quote" parent="Initiation_Lectures" book="Lec" index="3" link="Brahmana Initiation Lecture with Professor O'Connell -- Boston, May 6, 1968, (Glenville Ave. Temple)" link_text="Brahmana Initiation Lecture with Professor O'Connell -- Boston, May 6, 1968, (Glenville Ave. Temple)">
<span class="link">[[Vanisource:Brahmana Initiation Lecture with Professor O'Connell -- Boston, May 6, 1968, (Glenville Ave. Temple)|Brahmana Initiation Lecture with Professor O'Connell -- Boston, May 6, 1968, (Glenville Ave. Temple)]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Hṛdā means "through the heart." And that is also confirmed in the Bhagavad-gītā, that buddhi-yogaṁ dadāmi tam, "I give instruction, buddhi-yogam, the yoga principle of intelligence or bhakti-yoga." Whom? Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam ([[Vanisource:BG 10.10 (1972)|BG 10.10]]). One who is engaged with love and affection in devotional service, to him He gives instruction.</p>
<p>Not to all. Samo 'haṁ sarva-bhūteṣu ([[Vanisource:BG 9.29 (1972)|BG 9.29]]). God is equal to everyone. That is a fact. So far eating, sleeping, mating, these four principles are concerned, God is giving everyone. Just like government provides maintenance, provision, even in the prison life. That is not very important thing for government. But education department or other higher cultural department, that is not for all. Similarly, although God is equal to everyone, he's especially inclined to the devotees. Ye tu bhajanti māṁ prītyā teṣu te mayi. Those who are engaged in devotional service, He's specially inclined to him. And to him he gives instruction from within. Teṣāṁ satata-yuktānām ([[Vanisource:BG 10.10 (1972)|BG 10.10]]). Satata means always. Twenty-four hours, one who is engaged in Kṛṣṇa consciousness, to him He gives instruction from within because he's qualified. Others, instruction He's giving, but other is not obeying the instruction. Just like a man is ready to commit some sinful activities. He thinks, "Shall I do it?" From within, "No, no. Don't do it." Again he says, "Why not? Let me do it." In this way, when he insists, oh, then He says, "All right, do it. Do it." So the word that "Nothing can happen without the sanction of God," that is a fact. Nobody can act anything... Then the question is why a man acts sinfully? Why...? Does God give sanction for sinful action? Yes. When one insists that "I shall do it." "All right, do it. And suffer the consequences."</p>
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</div>
<div id="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
</div>
<div id="PhilosophyDiscussiononEdmundHusserl_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="16" link="Philosophy Discussion on Edmund Husserl" link_text="Philosophy Discussion on Edmund Husserl">
<span class="link">[[Vanisource:Philosophy Discussion on Edmund Husserl|Philosophy Discussion on Edmund Husserl]]: </span><div class="text"><p style="display: inline;">Śyāmasundara: Behind hearing one sound, the proof of that understanding of sound in general is the sky, like that. In an elective process, this is a process for understanding these things.</p>
<p>Prabhupāda: On the whole, his process is mental speculation.</p>
<p>Śyāmasundara: So he says that in things there is a self-evident truth. In everything there is something self-evident that makes it true. Is that not possible?</p>
<p>Prabhupāda: That self-evidence is certain (indistinct). Just like this leaf, that you see the greenness of the leaf, but that is not all. If you actually want to study that leaf, simply the superficial vision of the leaf as green is not all.</p>
<p>Śyāmasundara: No.</p>
<p>Prabhupāda: So a person who has adaksi, sense perception, they cannot have perfect knowledge. He has seen simply phenomenon. Behind this phenomenon they cannot see. Therefore their knowledge is imperfect.</p>
<p>Devotee: So then if we (indistinct), Lord Brahmā took instruction from within his heart, we can understand that he had a pure heart, he was able to take instruction from Kṛṣṇa from within, that his heart was pure.</p>
<p>Prabhupāda: Yes.</p>
<p>Devotee: But when that contaminated consciousness, in..., that kind of knowledge is unacceptable to him, in that contamination.</p>
<p>Prabhupāda: Yes. That's it.</p>
<p>Śyāmasundara: It's just like if I understand the science that the greenness has a wavelength of 550 millimicrons per second...</p>
<p>Prabhupāda: So how does he know this measure?</p>
<p>Śyāmasundara: Well, if..., I'm saying "if." How does that understanding, scientific understanding, help my understanding of the greenness? It doesn't really enhance anything, just to know that it is a wavelength of light, greenness.</p>
<p>Prabhupāda: So if you are satisfied that the..., with the external feature of the leaf, if you don't want to go deep into the matter, then that is also knowledge-superficial knowledge.</p>
<p>Śyāmasundara: No. He wants to go deep into the matter.</p>
<p>Prabhupāda: How he can go deep into the matter? Because he doesn't want to consult anybody, and he cannot see beyond that superficial greenness. There are so many things which are not visible to our view. They are outside.</p>
<p>Śyāmasundara: Just like you have said that the sound was a symptom of the sky, that...</p>
<p>Prabhupāda: That..., that..., that symptom the sky we understand from the scientist, not that personally I have understood that sound is a symptom of the sky. It is the scientists, those who are dealing with physics, they say that the sky, the symptom of sky is sound.</p>
<p>Śyāmasundara: Well, it seems like I could...</p>
<p>Prabhupāda: That is (Sanskrit). That is not sense perception. That is a perception received from other authorities.</p>
<p>Śyāmasundara: So it seems like I could come to that same conclusion without consulting a scientist, that I could...</p>
<p>Prabhupāda: You cannot. That is our version. You cannot. Because simply you are puzzled with the sound, that's all. So wherefrom the sound comes, you have to approach the authorities.</p>
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</div>
<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
</div>
<div id="1974_Conversations_and_Morning_Walks" class="sub_section" sec_index="7" parent="Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3>
</div>
<div id="MorningWalkApril51974Bombay_1" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="55" link="Morning Walk -- April 5, 1974, Bombay" link_text="Morning Walk -- April 5, 1974, Bombay">
<span class="link">[[Vanisource:Morning Walk -- April 5, 1974, Bombay|Morning Walk -- April 5, 1974, Bombay]]: </span><div class="text"><p style="display: inline;">Girirāja: "The Blessed Lord said: All the great warriors—Droṇa, Bhīṣma, Jayadratha, Karṇa—are already destroyed. Simply fight, and you will vanquish your enemies."</p>
<p>Prabhupāda: So this is our duty. Just like in this particular case, about our Kṛṣṇa consciousness movement, that so many people are giving me the credit. Actually, I have no credit. It is already desired or it is already planned that "This time in Western countries, this saṅkīrtana movement..." So it is our duty. Similarly, our only duty is to carry out the order of the Supreme. Other things is already done by Him. So if we abide by the orders of the Supreme, then we get the credit. We should know that. So our only thing is to abide by the... That is... Another place, Bhagavad-gītā, is explained</p>
:vyavasāyātmikā buddhir
:ekeha kuru-nandana
:bahu-śākhā hy anantāś ca
:buddhayo 'vyavasāyinām
:([[Vanisource:BG 2.41 (1972)|BG 2.41]])
<p>So those who are vyavasāya, niścayātmika-buddhi, their duty is to carry out the orders of the Supreme. And the Supreme is giving order in two ways: as caittya-guru from within and as spiritual master. Inside and outside.</p>
</div>
</div>
<div id="RoomConversationwithIrishPoetDesmondOGradyMay231974Rome_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="81" link="Room Conversation with Irish Poet, Desmond O'Grady -- May 23, 1974, Rome" link_text="Room Conversation with Irish Poet, Desmond O'Grady -- May 23, 1974, Rome">
<span class="link">[[Vanisource:Room Conversation with Irish Poet, Desmond O'Grady -- May 23, 1974, Rome|Room Conversation with Irish Poet, Desmond O'Grady -- May 23, 1974, Rome]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes, the best friend is the spiritual master because he saves from the blazing fire of confusion. That is best friend.</p>
<p>O'Grady: The problem is to find this friend. The problem is to find this spiritual master.</p>
<p>Prabhupāda: No, there is no problem. The problem is if you are sincere. Yes. That is stated. Because actually you have got problems, but God is within your heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). God is not far away. God is within your heart. So if you are sincere, then God will give you spiritual master. If He knows that now you are sincere, then He will give you a spiritual master.</p>
<p>O'Grady: O.K. Thank you. That I know.</p>
<p>Prabhupāda: Therefore God is called caittya-guru, the spiritual master within the heart. And the physical spiritual master is God's mercy. If God sees that you are sincere, He will give you a spiritual master who can give you protection. He will help you from within and without, without in the physical form of spiritual master, and within as the spiritual master within the heart. That is stated,</p>
:īśvaraḥ sarva-bhūtānāṁ
:hṛd-deśe arjuna tiṣṭhati
:bhrāmāyān sarva-bhūtāni
:yantrārūḍhāni māyayā
:([[Vanisource:BG 18.61 (1972)|BG 18.61]])
<p>All our questions are answered in the Bhagavad-gītā very nicely.</p>
</div>
</div>
<div id="1975_Conversations_and_Morning_Walks" class="sub_section" sec_index="8" parent="Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3>
</div>
<div id="RoomConversationwithwriterSandyNixonJuly131975Philadelphia_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="141" link="Room Conversation with writer, Sandy Nixon -- July 13, 1975, Philadelphia" link_text="Room Conversation with writer, Sandy Nixon -- July 13, 1975, Philadelphia">
<span class="link">[[Vanisource:Room Conversation with writer, Sandy Nixon -- July 13, 1975, Philadelphia|Room Conversation with writer, Sandy Nixon -- July 13, 1975, Philadelphia]]: </span><div class="text"><p style="display: inline;">Sandy Nixon: O.K. This question's a hard one for me to ask because it shows ignorance on my part. But I'm not asking it in ignorance. I want your answer on tape, O.K.? Does all desire ultimately have to go, including the desire to attain Kṛṣṇa consciousness?</p>
<p>Prabhupāda: Without Kṛṣṇa consciousness, you will have simply rubbish desires. And when you are Kṛṣṇa conscious, then you desire rightly.</p>
<p>Sandy Nixon: The aim of many spiritual paths is to find the guru within.</p>
<p>Prabhupāda: Within?</p>
<p>Sandy Nixon: The guru within. Is this different...?</p>
<p>Prabhupāda: Who says that, to find guru within?</p>
<p>Sandy Nixon: Um...</p>
<p>Jayatīrtha: Kirpal Singh, he's one person who says that.</p>
<p>Guru dāsa: Krishnamurti says that also.</p>
<p>Prabhupāda: So why does he come to teach? (laughter) This rascal, why does he come to teach? This is the answer. These things are spoken by rascals. He has come to teach, and he says, "Find out guru within." Then why you have come to teach? Because people are not intelligent, they cannot catch him. He talks all nonsense, and they hear, that's all.</p>
<p>Guru dāsa: He also has written a book about "No books are needed." (laughter)</p>
<p>Prabhupāda: So you can find out how rascal he is. Is it not? Do you admit or not? He writes book, and he says, "There is no need of books." He has come to teach, and he says, "There is no need of teacher. Teacher is within." Is he not a rascal?</p>
</div>
</div>
</div>

The Lord is situated in everyone's heart (SB)

2018-07-01T15:08:31Z

LeoRP:

<div id="compilation">
<div id="facts">
{{terms|"situated in every living being's heart"|"situated in every living entity's heart"|"situated in everyone's heart"|"situated in his heart"|"situated in one's heart"|"situated in the heart"|"situated in the pure, unalloyed heart"}}
{{notes|}}
{{compiler|Visnu Murti|RupaManjari}}
{{complete|ALL}}
{{first|21Dec11}}
{{last|27Jan12}}
{{totals_by_section|BG=0|SB=107|CC=0|OB=0|Lec=0|Con=0|Let=0}}
{{total|107}}
{{toc right}}
[[Category:God Is Situated Within Our Heart|1]]
[[Category:Compilations from Books]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB1818_0" class="quote" parent="SB_Canto_1" book="SB" index="283" link="SB 1.8.18" link_text="SB 1.8.18">
<span class="link">[[Vanisource:SB 1.8.18|SB 1.8.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The living entities or the demigods like Indra, Candra and Sūrya are also to some extent īśvara, but none of them is the supreme īśvara, or the ultimate controller. He is the parameśvara, or the Supersoul. He is both within and without. Although He was present before Śrīmatī Kuntī as her nephew, He was also within her and everyone else. In the Bhagavad-gītā (15.15) the Lord says, "I am situated in everyone's heart, and only due to Me one remembers, forgets and is cognizant, etc. Through all the Vedas I am to be known because I am the compiler of the Vedas, and I am the teacher of the Vedānta." Queen Kuntī affirms that the Lord, although both within and without all living beings, is still invisible. The Lord is, so to speak, a puzzle for the common man. Queen Kuntī experienced personally that Lord Kṛṣṇa was present before her, yet He entered within the womb of Uttarā to save her embryo from the attack of Aśvatthāmā's brahmāstra. Kuntī herself was puzzled about whether Śrī Kṛṣṇa is all-pervasive or localized. In fact, He is both, but He reserves the right of not being exposed to persons who are not surrendered souls. This checking curtain is called the māyā energy of the Supreme Lord, and it controls the limited vision of the rebellious soul. It is explained as follows.</p>
</div>
</div>
<div id="SB1910_1" class="quote" parent="SB_Canto_1" book="SB" index="326" link="SB 1.9.10" link_text="SB 1.9.10">
<span class="link">[[Vanisource:SB 1.9.10|SB 1.9.10, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Lord Śrī Kṛṣṇa is situated in everyone's heart, yet He manifests His transcendental form by His internal potency. This very Lord was sitting before Bhīṣmadeva, and since Bhīṣmadeva knew of His glories, he worshiped Him duly.</p>
</div>
</div>
<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
</div>
<div id="SB2524_0" class="quote" parent="SB_Canto_2" book="SB" index="145" link="SB 2.5.24" link_text="SB 2.5.24">
<span class="link">[[Vanisource:SB 2.5.24|SB 2.5.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The conditioned soul may take a form birth after birth due to his conditional existence in matter, but the self-centered impersonalists, by their gross ignorance, accept the Lord as one of them because of self-centered egoism, even after so-called advancement of knowledge in the Vedānta. The Lord, being situated in the heart of every individual living entity, knows very well the tendency of such conditioned souls in terms of past, present and future, but the bewildered conditioned soul hardly can know Him in His eternal form. By the will of the Lord, therefore, the impersonalist, even after knowing the Brahman and Paramātmā features of the Lord, remains ignorant of His eternal personal feature as ever-existent Nārāyaṇa, transcendental to all material creation.</p>
</div>
</div>
<div id="SB2925_1" class="quote" parent="SB_Canto_2" book="SB" index="303" link="SB 2.9.25" link_text="SB 2.9.25">
<span class="link">[[Vanisource:SB 2.9.25|SB 2.9.25, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Lord Brahmā said: O Personality of Godhead, You are situated in every living entity's heart as the supreme director, and therefore You are aware of all endeavors by Your superior intelligence, without any hindrance whatsoever.</p>
</div>
</div>
<div id="SB2925_2" class="quote" parent="SB_Canto_2" book="SB" index="303" link="SB 2.9.25" link_text="SB 2.9.25">
<span class="link">[[Vanisource:SB 2.9.25|SB 2.9.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Bhagavad-gītā confirms that the Lord is situated in everyone's heart as the witness, and as such He is the supreme director of sanction. The director is not the enjoyer of the fruits of action, for without the Lord's sanction no one can enjoy. For example, in a prohibited area a habituated drunkard puts forward his application to the director of drinking, and the director, considering his case, sanctions only a certain amount of liquor for drinking. Similarly, the whole material world is full of many drunkards, in the sense that each and every one of the living entities has something in his mind to enjoy, and everyone desires the fulfillment of his desires very strongly.</p>
</div>
</div>
<div id="SB21030_3" class="quote" parent="SB_Canto_2" book="SB" index="354" link="SB 2.10.30" link_text="SB 2.10.30">
<span class="link">[[Vanisource:SB 2.10.30|SB 2.10.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This is explained in the Bhagavad-gītā (9.10). When, therefore, the Supersoul is situated in the heart of the conditioned soul, the requisite mind is manifested in the conditioned soul, and he becomes conscious of his occupation as one is conscious of his duty after waking up from slumber. Therefore the material mind of the living entity develops when the Supersoul sits on his heart, after which the mind, the controlling deity (moon), and then the activities of the mind (namely thinking, feeling and willing) all take place. The activities of the mind cannot begin without the manifestation of the heart, and the heart becomes manifested when the Lord wants to see the activities of the material creation.</p>
</div>
</div>
<div id="SB21044_4" class="quote" parent="SB_Canto_2" book="SB" index="365" link="SB 2.10.44" link_text="SB 2.10.44">
<span class="link">[[Vanisource:SB 2.10.44|SB 2.10.44, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This pleasure feature of the Lord is understood by the pure devotees only, and not by others. The impersonalist is satisfied simply by understanding the all-pervasive influence of the Lord. This is called Brahman realization. Greater than the impersonalist is the mystic who sees the Lord situated in his heart as Paramātmā, the partial representation of the Lord. But there are pure devotees who take part in the direct pleasure (ānanda) potency of the Lord by factual reciprocation of loving service. The Lord in His abode called the Vaikuṇṭha planets, which are eternal manifestations, always remains with His associates and enjoys transcendental loving services by His pure devotees in different transcendental humors.</p>
</div>
</div>
<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB354_0" class="quote" parent="SB_Canto_3" book="SB" index="147" link="SB 3.5.4" link_text="SB 3.5.4">
<span class="link">[[Vanisource:SB 3.5.4|SB 3.5.4, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Therefore, O great sage, please give me instruction on the transcendental devotional service of the Lord, so that He who is situated in the heart of everyone can be pleased to impart, from within, knowledge of the Absolute Truth in terms of the ancient Vedic principles delivered only to those who are purified by the process of devotional service.</p>
</div>
</div>
<div id="SB3545_1" class="quote" parent="SB_Canto_3" book="SB" index="188" link="SB 3.5.45" link_text="SB 3.5.45">
<span class="link">[[Vanisource:SB 3.5.45|SB 3.5.45, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As stated in Bhagavad-gītā (18.61), the Lord is situated in everyone's heart. It is natural that one should he able to see the Lord at least within himself. But that is not possible for those whose internal vision has been covered by external activities. The pure soul, which is symptomized by consciousness, can be easily perceived even by a common man because consciousness is spread all over the body. The yoga system as recommended in Bhagavad-gītā is to concentrate the mental activities internally and thus see the lotus feet of the Lord within oneself. But there are many so-called yogīs who have no concern with the Lord but are only concerned with consciousness, which they accept as the final realization.</p>
</div>
</div>
<div id="SB363_2" class="quote" parent="SB_Canto_3" book="SB" index="197" link="SB 3.6.3" link_text="SB 3.6.3">
<span class="link">[[Vanisource:SB 3.6.3|SB 3.6.3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The individual souls in the material world engage in different activities according to their past unfinished desires. After the dissolution of a particular body, the individual soul forgets everything, but the all-merciful Lord, who is situated in everyone's heart as the witness, the Supersoul, awakens him and reminds him of his past desires, and thus he begins to act accordingly in his next life. This unseen guidance is described as fate, and a sensible man can understand that this continues his material bondage in the three modes of nature.</p>
</div>
</div>
<div id="SB376_3" class="quote" parent="SB_Canto_3" book="SB" index="240" link="SB 3.7.6" link_text="SB 3.7.6">
<span class="link">[[Vanisource:SB 3.7.6|SB 3.7.6, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Lord, as the Supersoul, is situated in every living being's heart. Why then do the living entities' activities result in misfortune and misery?</p>
</div>
</div>
<div id="SB3912_4" class="quote" parent="SB_Canto_3" book="SB" index="321" link="SB 3.9.12" link_text="SB 3.9.12">
<span class="link">[[Vanisource:SB 3.9.12|SB 3.9.12, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My Lord, You are not very much satisfied by the worship of the demigods, who arrange for Your worship very pompously, with various paraphernalia, but who are full of material hankerings. You are situated in everyone's heart as the Supersoul just to show Your causeless mercy, and You are the eternal well-wisher, but You are unavailable for the nondevotee.</p>
</div>
</div>
<div id="SB3912_5" class="quote" parent="SB_Canto_3" book="SB" index="321" link="SB 3.9.12" link_text="SB 3.9.12">
<span class="link">[[Vanisource:SB 3.9.12|SB 3.9.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">On his own sentiment, due to family affection, Arjuna did not want to fight, but finally, after hearing Śrīmad Bhagavad-gītā, he agreed to fight in the interests of the Lord. Therefore, the Lord is very much satisfied with pure devotees because they do not act for sense gratification but only in terms of the Lord's desire. As Paramātmā, or Supersoul, He is situated in everyone's heart, always giving everyone the chance of good counsel. Thus everyone should take the opportunity and render transcendental loving service to Him wholly and solely.</p>
</div>
</div>
<div id="SB31234_6" class="quote" parent="SB_Canto_3" book="SB" index="457" link="SB 3.12.34" link_text="SB 3.12.34">
<span class="link">[[Vanisource:SB 3.12.34|SB 3.12.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"Any person who is engaged one hundred percent in the transcendental loving service of the Lord, at His lotus feet, is very dear to the Personality of Godhead Hari, and the Lord, being situated in the heart of the devotee, excuses all kinds of sins committed by chance." It was never expected that a great personality like Brahmā would ever think of sex indulgence with his daughter. The example shown by Brahmā only suggests that the power of material nature is so strong that it can act upon everyone, even Brahmā. Brahmā was saved by the mercy of the Lord with a little punishment, but by the grace of the Lord he did not lose his prestige as the great Brahmā.</p>
</div>
</div>
<div id="SB31339_7" class="quote" parent="SB_Canto_3" book="SB" index="519" link="SB 3.13.39" link_text="SB 3.13.39">
<span class="link">[[Vanisource:SB 3.13.39|SB 3.13.39, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One who engages in devotional service to the Lord according to regulative principles is automatically freed from material desires, and in that pure state of mind one can realize the Personality of Godhead. The Personality of Godhead, being situated in everyone's heart, instructs the devotee regarding pure devotional service so that he may ultimately achieve the association of the Lord. This is confirmed in Bhagavad-gītā (10.10) as follows:</p>
</div>
</div>
<div id="SB3204_8" class="quote" parent="SB_Canto_3" book="SB" index="767" link="SB 3.20.4" link_text="SB 3.20.4">
<span class="link">[[Vanisource:SB 3.20.4|SB 3.20.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Such men are always present, and one has to be intelligent enough to find the actual person to be consulted; then one's attempt to progress by traveling to different holy places will be successful. One has to be freed from all contamination, and at the same time he has to find a person who knows the science of Kṛṣṇa. Kṛṣṇa helps a sincere person; as stated in the Caitanya-caritāmṛta, guru-kṛṣṇa-prasāde: by the mercy of the spiritual master and Kṛṣṇa, one attains the path of salvation, devotional service. If one sincerely searches for spiritual salvation, then Kṛṣṇa, being situated in everyone's heart, gives him the intelligence to find a suitable spiritual master. By the grace of a spiritual master like Maitreya, one gets the proper instruction and advances in his spiritual life.</p>
</div>
</div>
<div id="SB32123_9" class="quote" parent="SB_Canto_3" book="SB" index="839" link="SB 3.21.23" link_text="SB 3.21.23">
<span class="link">[[Vanisource:SB 3.21.23|SB 3.21.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Supreme Personality of Godhead in His Paramātmā feature is situated in everyone's heart. He knows, therefore, the past, present and future of every individual person as well as his desires, activities and everything about him. It is stated in Bhagavad-gītā that He is seated in the heart as a witness. The Personality of Godhead knew the heart's desire of Kardama Muni, and He had already arranged for the fulfillment of his desires. He never disappoints a sincere devotee, regardless of what he wants, but He never allows anything which will be detrimental to the individual's devotional service.</p>
</div>
</div>
<div id="SB3245_10" class="quote" parent="SB_Canto_3" book="SB" index="962" link="SB 3.24.5" link_text="SB 3.24.5">
<span class="link">[[Vanisource:SB 3.24.5|SB 3.24.5, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Śrī Maitreya said: Devahūti was fully faithful and respectful toward the direction of her husband, Kardama, who was one of the Prajāpatis, or generators of human beings in the universe. O great sage, she thus began to worship the master of the universe, the Supreme Personality of Godhead, who is situated in everyone's heart.</p>
</div>
</div>
<div id="SB3245_11" class="quote" parent="SB_Canto_3" book="SB" index="962" link="SB 3.24.5" link_text="SB 3.24.5">
<span class="link">[[Vanisource:SB 3.24.5|SB 3.24.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One should accept the instruction of the spiritual master as one's life and soul. Whether one is liberated or not liberated, one should execute the instruction of the spiritual master with great faith. It is also stated that the Lord is situated in everyone's heart. One does not have to seek the Lord outside; He is already there. One simply has to concentrate on one's worship in good faith, as instructed by the bona fide spiritual master, and one's efforts will come out successfully. It is also clear that the Supreme Personality of Godhead does not appear as an ordinary child; He appears as He is. As stated in Bhagavad-gītā, He appears by His own internal potency, ātmā-māyā. And how does He appear?</p>
</div>
</div>
<div id="SB32922_12" class="quote" parent="SB_Canto_3" book="SB" index="1210" link="SB 3.29.22" link_text="SB 3.29.22">
<span class="link">[[Vanisource:SB 3.29.22|SB 3.29.22, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">One who worships the Deity of Godhead in the temples but does not know that the Supreme Lord, as Paramātmā, is situated in every living entity's heart, must be in ignorance and is compared to one who offers oblations into ashes.</p>
</div>
</div>
<div id="SB32927_13" class="quote" parent="SB_Canto_3" book="SB" index="1215" link="SB 3.29.27" link_text="SB 3.29.27">
<span class="link">[[Vanisource:SB 3.29.27|SB 3.29.27, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Compassion and friendliness do not necessitate falsely elevating someone to the exalted position of the Supreme Personality of Godhead. We should not, at the same time, misunderstand that the Supersoul situated in the heart of an animal like a hog and the Supersoul situated in the heart of a learned brāhmaṇa are different. The Supersoul in all living entities is the same Supreme Personality of Godhead. By His omnipotency, He can live anywhere, and He can create His Vaikuṇṭha situation everywhere. That is His inconceivable potency. Therefore, when Nārāyaṇa is living in the heart of a hog, He does not become a hog-Nārāyaṇa. He is always Nārāyaṇa and is unaffected by the body of the hog.</p>
</div>
</div>
<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB4878_0" class="quote" parent="SB_Canto_4" book="SB" index="365" link="SB 4.8.78" link_text="SB 4.8.78">
<span class="link">[[Vanisource:SB 4.8.78|SB 4.8.78, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrīla Jīva Gosvāmī, therefore, says that since the transcendental form of the Lord is the seed of all greatness, He is the Supreme Brahman. Since the Supreme Brahman was situated in the heart of Dhruva Mahārāja, he became heavier than the heaviest, and therefore everything trembled in all three worlds and in the spiritual world.</p>
</div>
</div>
<div id="SB494_1" class="quote" parent="SB_Canto_4" book="SB" index="373" link="SB 4.9.4" link_text="SB 4.9.4">
<span class="link">[[Vanisource:SB 4.9.4|SB 4.9.4, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Although Dhruva Mahārāja was a small boy, he wanted to offer prayers to the Supreme Personality of Godhead in suitable language. But because he was inexperienced, he could not adjust himself immediately. The Supreme Personality of Godhead, being situated in everyone's heart, could understand Dhruva Mahārāja's awkward position. Out of His causeless mercy He touched His conchshell to the forehead of Dhruva Mahārāja, who stood before Him with folded hands.</p>
</div>
</div>
<div id="SB494_2" class="quote" parent="SB_Canto_4" book="SB" index="373" link="SB 4.9.4" link_text="SB 4.9.4">
<span class="link">[[Vanisource:SB 4.9.4|SB 4.9.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Every devotee wants to chant the transcendental qualities of the Lord. Devotees are always interested in hearing about the Lord's transcendental qualities, and they are always eager to glorify these qualities, but sometimes they feel inconvenienced by humbleness. The Personality of Godhead, being situated in everyone's heart, specifically gives a devotee intelligence to describe Him. It is therefore understood that when a devotee writes or speaks about the Supreme Personality of Godhead, his words are dictated by the Lord from within. This is confirmed in Bhagavad-gītā, Tenth Chapter: to those who constantly engage in the transcendental loving service of the Lord, the Lord, from within, dictates what to do next in order to serve Him.</p>
</div>
</div>
<div id="SB41211_3" class="quote" parent="SB_Canto_4" book="SB" index="506" link="SB 4.12.11" link_text="SB 4.12.11">
<span class="link">[[Vanisource:SB 4.12.11|SB 4.12.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although Dhruva Mahārāja performed many sacrifices in order to be an exemplary king, he was constantly engaged in devotional service. The Lord always protects His surrendered devotee. A devotee can see that the Lord is situated in everyone's heart, as stated in the Bhagavad-gītā (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]])). Ordinary persons cannot understand how the Supreme Lord is situated in everyone's heart, but a devotee can actually see Him. Not only can the devotee see Him outwardly, but he can see, with spiritual vision, that everything is resting in the Supreme Personality of Godhead, as described in Bhagavad-gītā (mat-sthāni sarva-bhūtāni ([[Vanisource:BG 9.4 (1972)|BG 9.4]])).</p>
</div>
</div>
<div id="SB41736_4" class="quote" parent="SB_Canto_4" book="SB" index="722" link="SB 4.17.36" link_text="SB 4.17.36">
<span class="link">[[Vanisource:SB 4.17.36|SB 4.17.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Sometimes the common man is bewildered by all this and considers such activities contradictory, but they are not contradictory. There is a great plan behind all the Lord's activities.</p>
<p>For our understanding it is sometimes said that the Lord is situated in the heart of the thief as well as in the heart of the householder, but the Supersoul in the heart of the thief dictates, "Go and steal things from that particular house," and at the same time the Lord tells the householder, "Now be careful of thieves and burglars." These instructions to different persons appear contradictory, yet we should know that the Supersoul, the Supreme Personality of Godhead, has some plan, and we should not consider such activities contradictory.</p>
</div>
</div>
<div id="SB4229_5" class="quote" parent="SB_Canto_4" book="SB" index="890" link="SB 4.22.9" link_text="SB 4.22.9">
<span class="link">[[Vanisource:SB 4.22.9|SB 4.22.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When Sanātana Gosvāmī went to see Lord Śrī Caitanya Mahāprabhu, he could not be recognized by Candraśekhara Ācārya. The conclusion is that the Supreme Personality of Godhead is situated in everyone's heart, and His pure devotees, the Vaiṣṇavas, are also traveling all over the world, but those who are under the modes of material nature cannot understand the form of the Supreme Personality of Godhead, the source of this cosmic manifestation, or the Vaiṣṇavas. It is said, therefore, that one cannot see the Supreme Personality of Godhead or a Vaiṣṇava with these material eyes. One has to purify his senses and engage in the service of the Lord. Then gradually one can realize who is the Supreme Personality of Godhead and who is a Vaiṣṇava.</p>
</div>
</div>
<div id="SB42433_6" class="quote" parent="SB_Canto_4" book="SB" index="1013" link="SB 4.24.33" link_text="SB 4.24.33">
<span class="link">[[Vanisource:SB 4.24.33|SB 4.24.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord is always ready to give instructions to the pure devotee so that the devotee can advance further and further in devotional service. Since the Lord gives instructions as sarvātmā, the Supersoul, Lord Śiva offers Him respect with the words sarvasmā ātmane namaḥ. The individual soul is called ātmā, and the Lord is also called ātmā as well as Paramātmā. Being situated in everyone's heart, the Lord is known as the supreme ātmā. Therefore all obeisances are offered unto Him. In this regard, one may refer to the prayers of Kuntī in the First Canto of Śrīmad-Bhāgavatam (1.8.20):</p>
</div>
</div>
<div id="SB42441_7" class="quote" parent="SB_Canto_4" book="SB" index="1021" link="SB 4.24.41" link_text="SB 4.24.41">
<span class="link">[[Vanisource:SB 4.24.41|SB 4.24.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Supreme Personality of Godhead is situated in everyone's heart, and from Him issue a living entity's inclinations and disinclinations. This is confirmed in Bhagavad-gītā (15.15):</p>
:sarvasya cāhaṁ hṛdi sanniviṣṭo
:mattaḥ smṛtir jñānam apohanaṁ ca
<p>"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness."</p>
</div>
</div>
<div id="SB42470_8" class="quote" parent="SB_Canto_4" book="SB" index="1048" link="SB 4.24.70" link_text="SB 4.24.70">
<span class="link">[[Vanisource:SB 4.24.70|SB 4.24.70, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Therefore, O sons of the King, the Supreme Personality of Godhead, Hari, is situated in everyone's heart. He is also within your hearts. Therefore chant the glories of the Lord and always meditate upon Him continuously.</p>
</div>
</div>
<div id="SB42470_9" class="quote" parent="SB_Canto_4" book="SB" index="1048" link="SB 4.24.70" link_text="SB 4.24.70">
<span class="link">[[Vanisource:SB 4.24.70|SB 4.24.70, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The words ātmānam ātma-sthaṁ sarva-bhūteṣv avasthitam are also significant. The Personality of Godhead is the origin of all living entities. Because the living entities are parts and parcels of the Lord, He is the father of all of them. One can search out the Supreme Lord very easily within one's heart, for He is situated in every living entity's heart. In this verse the process of worshiping the Lord is considered to be very easy and complete, for anyone can sit down anywhere and in any condition of life and simply chant the holy names of the Lord. By chanting and hearing, one automatically engages in meditation.</p>
</div>
</div>
<div id="SB42510_10" class="quote" parent="SB_Canto_4" book="SB" index="1067" link="SB 4.25.10" link_text="SB 4.25.10">
<span class="link">[[Vanisource:SB 4.25.10|SB 4.25.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." Thus the Lord as Paramātmā is situated in everyone's heart, and He gives directions to the living entity to act in whatever way the living entity desires. In this life and in his previous lives the living entity does not know that the Lord is giving him a chance to fulfill all kinds of desires. No one can fulfill any desire without the sanction of the Lord. All the facilities given by the Lord are unknown to the conditioned soul.</p>
</div>
</div>
<div id="SB42511_11" class="quote" parent="SB_Canto_4" book="SB" index="1068" link="SB 4.25.11" link_text="SB 4.25.11">
<span class="link">[[Vanisource:SB 4.25.11|SB 4.25.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy."</p>
<p>The living entity is carried in the machine of the body through so many species of life on so many planets. Therefore Bhaktivinoda Ṭhākura asks the living entity why he is being carried away in these bodily machines to be placed in so many different circumstances. He advises that one surmount the waves of māyā by surrendering unto Kṛṣṇa.</p>
</div>
</div>
<div id="SB42950_12" class="quote" parent="SB_Canto_4" book="SB" index="1273" link="SB 4.29.50" link_text="SB 4.29.50">
<span class="link">[[Vanisource:SB 4.29.50|SB 4.29.50, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In Bhagavad-gītā (18.61) it is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: "The Supreme Lord is situated in everyone's heart, O Arjuna." The living entity is within the body, and the Supersoul, the Supreme Personality of Godhead, is also there. He is called antaryāmī and caitya-guru. As Lord Kṛṣṇa states in Bhagavad-gītā (15.15), He is controlling everything.</p>
</div>
</div>
<div id="SB42962_13" class="quote" parent="SB_Canto_4" book="SB" index="1285" link="SB 4.29.62" link_text="SB 4.29.62">
<span class="link">[[Vanisource:SB 4.29.62|SB 4.29.62, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." ([[Vanisource:BG 18.61 (1972)|BG 18.61]]) Situated on the vehicle given by material nature and reminded by the Supersoul within the heart, the living entity struggles all over the universe to fulfill his plans, thinking, "I am a brāhmaṇa," "I am a kṣatriya," "I am an American," "I am an Indian," and so on. All these designations are of the same essence. There is no point in becoming a brāhmaṇa in preference to an American or becoming an American in preference to a Negro.</p>
</div>
</div>
<div id="SB43020_14" class="quote" parent="SB_Canto_4" book="SB" index="1330" link="SB 4.30.20" link_text="SB 4.30.20">
<span class="link">[[Vanisource:SB 4.30.20|SB 4.30.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrīla Rūpa Gosvāmī said that if he could somehow get millions of ears and tongues, then he could relish spiritual bliss by chanting the Hare Kṛṣṇa mahā-mantra. There is really nothing uninspiring for a highly advanced devotee. In Bhagavad-gītā the Lord says that He is situated in everyone's heart and that He helps the living entity forget and remember. By the grace of the Lord, the devotee gets inspiration.</p>
</div>
</div>
<div id="SB43029_15" class="quote" parent="SB_Canto_4" book="SB" index="1339" link="SB 4.30.29" link_text="SB 4.30.29">
<span class="link">[[Vanisource:SB 4.30.29|SB 4.30.29, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When the Lord, out of His natural compassion, thinks of His devotee, by that process only are all desires of the neophyte devotee fulfilled. The Lord is situated in every living entity's heart, although the living entity may be very insignificant. The Lord knows everything about the living entity, including all his desires. Although we are very insignificant, why should the Lord not know our desires?</p>
</div>
</div>
<div id="SB_Canto_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
</div>
<div id="SB5111_0" class="quote" parent="SB_Canto_5" book="SB" index="12" link="SB 5.1.11" link_text="SB 5.1.11">
<span class="link">[[Vanisource:SB 5.1.11|SB 5.1.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When Lord Brahmā went to induce Priyavrata to accept the responsibility for ruling the universe, he did not go whimsically; he was following the dictations of the Supreme Lord. Indeed, Brahmā and other genuine authorities never do anything without His permission. The Supreme Lord is situated in everyone's heart. In the beginning of Śrīmad-Bhāgavatam it is said, tene brahma hṛdā ya ādi-kavaye: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) the Lord dictated Vedic knowledge to Brahmā through his heart. The more a living entity is purified by devotional service, the more he comes in direct contact with the Supreme Personality of Godhead, as confirmed in Śrīmad Bhagavad-gītā:</p>
</div>
</div>
<div id="SB5127_1" class="quote" parent="SB_Canto_5" book="SB" index="28" link="SB 5.1.27" link_text="SB 5.1.27">
<span class="link">[[Vanisource:SB 5.1.27|SB 5.1.27, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thus situated in the renounced order from the beginning of their lives, all three of them completely controlled the activities of their senses and thus became great saints. They concentrated their minds always upon the lotus feet of the Supreme Personality of Godhead, who is the resting place of the totality of living entities and who is therefore celebrated as Vāsudeva. Lord Vāsudeva is the only shelter of those who are actually afraid of material existence. By constantly thinking of His lotus feet, these three sons of Mahārāja Priyavrata became advanced in pure devotional service. By the prowess of their devotional service, they could directly perceive the Supreme Personality of Godhead, who is situated in everyone's heart as the Supersoul, and realize that there was qualitatively no difference between themselves and Him.</p>
</div>
</div>
<div id="SB5530_2" class="quote" parent="SB_Canto_5" book="SB" index="132" link="SB 5.5.30" link_text="SB 5.5.30">
<span class="link">[[Vanisource:SB 5.5.30|SB 5.5.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna. and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy."</p>
<p>Since the Lord is situated in everyone's heart, He is in the heart of hogs and dogs also. If hogs and dogs in their material bodies live in filthy places, one should not think that the Supreme Personality of Godhead in His Paramātmā feature also lives in a filthy place. Although Lord Ṛṣabhadeva was maltreated by the bad elements of the world. He was not at all affected. Therefore it is stated here. sva-mahima-avasthānena:</p>
</div>
</div>
<div id="SB577_3" class="quote" parent="SB_Canto_5" book="SB" index="165" link="SB 5.7.7" link_text="SB 5.7.7">
<span class="link">[[Vanisource:SB 5.7.7|SB 5.7.7, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">In this way, being purified by ritualistic sacrifices, the heart of Mahārāja Bharata was completely uncontaminated. His devotional service unto Vāsudeva, Lord Kṛṣṇa, increased day after day. Lord Kṛṣṇa, the son of Vasudeva, is the original Personality of Godhead manifest as the Supersoul (Paramātmā) as well as the impersonal Brahman. Yogīs meditate upon the localized Paramātmā situated in the heart, jñānīs worship the impersonal Brahman as the Supreme Absolute Truth, and devotees worship Vāsudeva, the Supreme Personality of Godhead, whose transcendental body is described in the śāstras. His body is decorated with the Śrīvatsa, the Kaustubha jewel and a flower garland, and His hands hold a conchshell, disc, club and lotus flower. Devotees like Nārada always think of Him within their hearts.</p>
</div>
</div>
<div id="SB51111_4" class="quote" parent="SB_Canto_5" book="SB" index="261" link="SB 5.11.11" link_text="SB 5.11.11">
<span class="link">[[Vanisource:SB 5.11.11|SB 5.11.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One should not think that all the interactions of the physical elements, gross and subtle, that cause the transformation of mind and consciousness are working independently. They are under the direction of the Supreme Personality of Godhead. In Bhagavad-gītā (15.15), Kṛṣṇa says that the Lord is situated in everyone's heart (sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca). As mentioned herein, Supersoul (kṣetrajña) is directing everything. The living entity is also kṣetrajña, but the supreme kṣetrajña is the Supreme Personality of Godhead. He is the witness and order giver. Under His direction, everything takes place.</p>
</div>
</div>
<div id="SB51410_5" class="quote" parent="SB_Canto_5" book="SB" index="320" link="SB 5.14.10" link_text="SB 5.14.10">
<span class="link">[[Vanisource:SB 5.14.10|SB 5.14.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Under these circumstances, the Supreme Personality of Godhead, who is situated in everyone's heart, compassionately takes away all the material possessions of such a devotee. As stated in Śrīmad-Bhāgavatam (10.88.8): yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ. Lord Kṛṣṇa says that He takes everything away from the devotee whom He especially favors when that devotee is overly attached to material possessions. When everything is taken away, the devotee feels helpless and frustrated in society, friendship and love. He feels that his family does not care for him any longer, and he therefore completely surrenders unto the lotus feet of the Supreme Lord.</p>
</div>
</div>
<div id="SB51826_6" class="quote" parent="SB_Canto_5" book="SB" index="451" link="SB 5.18.26" link_text="SB 5.18.26">
<span class="link">[[Vanisource:SB 5.18.26|SB 5.18.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrīmatī Kuntīdevī has explained that Kṛṣṇa appears in this world naṭo nāṭyadharo yathā, "exactly like an actor dressed as a player." In Bhagavad-gītā (18.61) Kṛṣṇa says, īśvaraḥ sama-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: "The Supreme Lord is situated in everyone's heart, O Arjuna." The Lord is situated within everyone's heart, and outside as well. Within the heart He is the Supersoul, the incarnation who acts as the adviser and witness. Yet although God is residing within their hearts, foolish people say, "I cannot see God. Please show Him to me."</p>
</div>
</div>
<div id="SB51836_7" class="quote" parent="SB_Canto_5" book="SB" index="461" link="SB 5.18.36" link_text="SB 5.18.36">
<span class="link">[[Vanisource:SB 5.18.36|SB 5.18.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As Kṛṣṇa states in Bhagavad-gītā (7.19), bahūnāṁ janmanām ante jñānavān māṁ prapadyate: "After many births and deaths, he who is actually in knowledge surrenders unto Me." When one understands that the Lord is situated in everyone's heart and actually sees the Lord present everywhere, he has perfect knowledge. The word jāta-vedaḥ means "fire which is produced by rubbing wood." In Vedic times, learned sages could bring forth fire from wood. Jāta-vedaḥ also indicates the fire in the stomach, which digests everything we eat and which produces an appetite. The word gūḍha is explained in the Śvetāśvatara Upaniṣad.</p>
</div>
</div>
<div id="SB5205_8" class="quote" parent="SB_Canto_5" book="SB" index="499" link="SB 5.20.5" link_text="SB 5.20.5">
<span class="link">[[Vanisource:SB 5.20.5|SB 5.20.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although they engage in the worship of these five demigods, however, they actually worship Lord Viṣṇu, the Supersoul of all living entities, as indicated in this verse by the words pratnasya viṣṇo rūpam. Viṣṇu is brahma, amṛta, mṛtyu—the Supreme Brahman and the origin of everything, auspicious and inauspicious. He is situated in the heart of everyone, including all the demigods. As stated in Bhagavad-gītā (7.20), kāmais tais tair hṛta-jñānāḥ prapadyante 'nya devatāḥ: those whose minds are distorted by material desires surrender unto the demigods. People who are almost blind because of lusty desires are recommended to worship the demigods to have their material desires fulfilled, but actually those desires are not fulfilled by the material demigods.</p>
</div>
</div>
<div id="SB5233_9" class="quote" parent="SB_Canto_5" book="SB" index="581" link="SB 5.23.3" link_text="SB 5.23.3">
<span class="link">[[Vanisource:SB 5.23.3|SB 5.23.3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The machine given by material nature—whether the machine of the body or the machine of the orbit, or kāla-cakra—works according to the orders given by the Supreme Personality of Godhead. The Supreme Personality of Godhead and material nature work together to maintain this great universe, and not only this universe but also the millions of other universes beyond this one.</p>
</div>
</div>
<div id="SB52421_10" class="quote" parent="SB_Canto_5" book="SB" index="609" link="SB 5.24.21" link_text="SB 5.24.21">
<span class="link">[[Vanisource:SB 5.24.21|SB 5.24.21, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Supreme Personality of Godhead, who is situated in everyone's heart as the Supersoul, sells Himself to His devotees such as Nārada Muni. In other words, the Lord gives pure love to such devotees and gives Himself to those who love Him purely. Great, self-realized mystic yogīs such as the four Kumāras also derive great transcendental bliss from realizing the Supersoul within themselves.</p>
</div>
</div>
<div id="SB5251_11" class="quote" parent="SB_Canto_5" book="SB" index="621" link="SB 5.25.1" link_text="SB 5.25.1">
<span class="link">[[Vanisource:SB 5.25.1|SB 5.25.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." The Lord is situated in everyone's heart as Saṅkarṣaṇa, and when a demon thinks himself one with the Supreme Lord, the Lord keeps him in that darkness. Although such a demoniac living entity is only an insignificant part of the Supreme Lord, he forgets his true position and thinks he is the Supreme Lord. Because this forgetfulness is created by Saṅkarṣaṇa, He is sometimes called tāmasī. The name tāmasī does not indicate that He has a material body. He is always transcendental, but because He is the Supersoul of Lord Śiva, who must perform tamasic activities, Saṅkarṣaṇa is sometimes called tāmasī.</p>
</div>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6131_0" class="quote" parent="SB_Canto_6" book="SB" index="29" link="SB 6.1.31" link_text="SB 6.1.31">
<span class="link">[[Vanisource:SB 6.1.31|SB 6.1.31, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." Yantra means a machine, such as an automobile. The driver of the machine of the body is the individual soul, who is also its director or proprietor, but the supreme proprietor is the Supreme Personality of Godhead. One's body is created through the agency of māyā (karmaṇā daiva-netreṇa ([[Vanisource:SB 3.31.1|SB 3.31.1]])), and according to one's activities in this life, another vehicle is created, again under the supervision of daivī māyā (daivī hy eṣā guṇa-mayī mama māyā duratyayā ([[Vanisource:BG 7.14 (1972)|BG 7.14]])).</p>
</div>
</div>
<div id="SB6148_1" class="quote" parent="SB_Canto_6" book="SB" index="44" link="SB 6.1.48" link_text="SB 6.1.48">
<span class="link">[[Vanisource:SB 6.1.48|SB 6.1.48, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One should not consider Yamarāja an ordinary living being. He is as good as Lord Brahmā. He has the complete cooperation of the Supreme Lord, who is situated in everyone's heart, and therefore, by the grace of the Supersoul, he can see the past, present and future of a living being from within. The word anumīmāṁsate means that he can decide in consultation with the Supersoul. Anu means "following." The actual decisions concerning the next lives of the living entities are made by the Supersoul, and they are carried out by Yamarāja.</p>
</div>
</div>
<div id="SB6232_2" class="quote" parent="SB_Canto_6" book="SB" index="91" link="SB 6.2.32" link_text="SB 6.2.32">
<span class="link">[[Vanisource:SB 6.2.32|SB 6.2.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As the Lord says in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." The Lord, who is situated in everyone's heart, is so kind that if one has ever rendered service to Him, the Lord never forgets him. Thus the Lord, from within, gave Ajāmila the opportunity to name his youngest son Nārāyaṇa so that in affection he would constantly call "Nārāyaṇa! Nārāyaṇa!" and thus be saved from the most fearful and dangerous condition at the time of his death. Such is the mercy of Kṛṣṇa. Guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja: ([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]]) by the mercy of the guru and Kṛṣṇa, one receives the seed of bhakti.</p>
</div>
</div>
<div id="SB6326_3" class="quote" parent="SB_Canto_6" book="SB" index="131" link="SB 6.3.26" link_text="SB 6.3.26">
<span class="link">[[Vanisource:SB 6.3.26|SB 6.3.26, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Considering all these points, therefore, intelligent men decide to solve all problems by adopting the devotional service of chanting the holy name of the Lord, who is situated in everyone's heart and who is a mine of all auspicious qualities. Such persons are not within my jurisdiction for punishment. Generally they never commit sinful activities, but even if by mistake or because of bewilderment or illusion they sometimes commit sinful acts, they are protected from sinful reactions because they always chant the Hare Kṛṣṇa mantra.</p>
</div>
</div>
<div id="SB6942_4" class="quote" parent="SB_Canto_6" book="SB" index="371" link="SB 6.9.42" link_text="SB 6.9.42">
<span class="link">[[Vanisource:SB 6.9.42|SB 6.9.42, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Absolute Truth exists in three phases of spiritual understanding—Brahman, Paramātmā and Bhagavān (brahmeti paramātmeti bhagavān iti śabdyate ([[Vanisource:SB 1.2.11|SB 1.2.11]])). Bhagavān, the Supreme Personality of Godhead, is the cause of Brahman and Paramātmā. Brahman, the impersonal Absolute Truth, is all-pervading, and Paramātmā is locally situated in everyone's heart, but Bhagavān, who is worshipable by the devotees, is the original cause of all causes. A pure devotee is aware that since nothing is unknown to the Supreme Personality of Godhead, He need not be informed of a devotee's conveniences and inconveniences.</p>
</div>
</div>
<div id="SB6169_5" class="quote" parent="SB_Canto_6" book="SB" index="588" link="SB 6.16.9" link_text="SB 6.16.9">
<span class="link">[[Vanisource:SB 6.16.9|SB 6.16.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The Supreme Lord gives the living entity a chance to enjoy in this material world as he desires, but He openly expresses His own desire that the living entity give up all material aspirations, fully surrender unto Him and return home, back to Godhead.</p>
</div>
</div>
<div id="SB61717_6" class="quote" parent="SB_Canto_6" book="SB" index="657" link="SB 6.17.17" link_text="SB 6.17.17">
<span class="link">[[Vanisource:SB 6.17.17|SB 6.17.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Viśvanātha Cakravartī Ṭhākura comments that Mahārāja Citraketu's being cursed by Pārvatī should be considered the mercy of the Lord. The Lord wanted Citraketu to return to Godhead as soon as possible, and therefore he terminated all the reactions of his past deeds. Acting through the heart of Pārvatī, the Lord, who is situated in everyone's heart, cursed Citraketu in order to end all his material reactions. Thus Citraketu became Vṛtrāsura in his next life and returned home, back to Godhead.</p>
</div>
</div>
<div id="SB6183334_7" class="quote" parent="SB_Canto_6" book="SB" index="711" link="SB 6.18.33-34" link_text="SB 6.18.33-34">
<span class="link">[[Vanisource:SB 6.18.33-34|SB 6.18.33-34, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">A husband is the supreme demigod for a woman. The Supreme Personality of Godhead, Lord Vāsudeva, the husband of the goddess of fortune, is situated in everyone's heart and is worshiped through the various names and forms of the demigods by fruitive workers. Similarly, a husband represents the Lord as the object of worship for a woman.</p>
</div>
</div>
<div id="SB6199_8" class="quote" parent="SB_Canto_6" book="SB" index="763" link="SB 6.19.9" link_text="SB 6.19.9">
<span class="link">[[Vanisource:SB 6.19.9|SB 6.19.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lakṣmī-Nārāyaṇa-Lord Viṣṇu and mother Lakṣmī—are always situated in everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]])). However, because nondevotees do not realize that Lord Viṣṇu stays with His eternal consort, Lakṣmī, within the hearts of all living entities, they are not endowed with the opulence of Lord Viṣṇu. Unscrupulous men sometimes address a poor man as daridra-nārāyaṇa, or "poor Nārāyaṇa." This is most unscientific. Lord Viṣṇu and Lakṣmī are always situated in everyone's heart, but this does not mean that everyone is Nārāyaṇa, especially not those in poverty. This is a most abominable term to use in connection with Nārāyaṇa.</p>
</div>
</div>
<div id="SB6199_9" class="quote" parent="SB_Canto_6" book="SB" index="763" link="SB 6.19.9" link_text="SB 6.19.9">
<span class="link">[[Vanisource:SB 6.19.9|SB 6.19.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Viṣṇu and Lakṣmī are always situated in everyone's heart, but this does not mean that everyone is Nārāyaṇa, especially not those in poverty. This is a most abominable term to use in connection with Nārāyaṇa. Nārāyaṇa never becomes poor, and therefore He can never be called daridra-nārāyaṇa. Nārāyaṇa is certainly situated in everyone's heart, but He is neither poor nor rich. Only unscrupulous persons who do not know the opulence of Nārāyaṇa try to afflict Him with poverty.</p>
</div>
</div>
<div id="SB_Canto_7" class="sub_section" sec_index="7" parent="Srimad-Bhagavatam" text="SB Canto 7"><h3>SB Canto 7</h3>
</div>
<div id="SB719_0" class="quote" parent="SB_Canto_7" book="SB" index="9" link="SB 7.1.9" link_text="SB 7.1.9">
<span class="link">[[Vanisource:SB 7.1.9|SB 7.1.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word ātmānam in this verse means paramātmānam. The Paramātmā, or Supersoul, is situated in the core of everyone's heart (antataḥ). This is confirmed in Bhagavad-gītā (18.61). Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati. The īśvara, the Supreme Personality of Godhead, being situated in everyone's heart, gives directions to everyone in terms of one's capabilities in taking the instructions. The instructions of Bhagavad-gītā are open to everyone, but some people understand them properly, whereas others understand them so improperly that they cannot even believe in the existence of Kṛṣṇa, although reading Kṛṣṇa's book.</p>
</div>
</div>
<div id="SB7123_1" class="quote" parent="SB_Canto_7" book="SB" index="22" link="SB 7.1.23" link_text="SB 7.1.23">
<span class="link">[[Vanisource:SB 7.1.23|SB 7.1.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of material energy." A material body is manufactured by the external energy according to the direction of the Supreme Personality of Godhead. The conditioned soul, being seated on this machine, wanders throughout the universe, and because of his bodily conception of life he only suffers. Actually the suffering of being blasphemed and the enjoyment of being praised, the acceptance of a good welcome or of chastisement by harsh words, are felt in the material conception of life; but since the body of the Supreme Personality of Godhead is not material but sac-cid-ānanda-vigraha (Bs. 5.1), He is unaffected by insults or greetings, blasphemy or prayers.</p>
</div>
</div>
<div id="SB7222_2" class="quote" parent="SB_Canto_7" book="SB" index="66" link="SB 7.2.22" link_text="SB 7.2.22">
<span class="link">[[Vanisource:SB 7.2.22|SB 7.2.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." ([[Vanisource:BG 18.61 (1972)|BG 18.61]]) The body is just like a machine, and according to the living entity's karma, he is offered a particular type of machine to move here and there under the control of material nature. This continues until he surrenders to the Supreme Personality of Godhead (mām eva ye prapadyante māyām etāṁ taranti te ([[Vanisource:BG 7.14 (1972)|BG 7.14]])). Until he surrenders, the conditioned soul is carried from life to life by the arrangement of material nature.</p>
</div>
</div>
<div id="SB7330_3" class="quote" parent="SB_Canto_7" book="SB" index="130" link="SB 7.3.30" link_text="SB 7.3.30">
<span class="link">[[Vanisource:SB 7.3.30|SB 7.3.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Vedic ritualistic ceremonies, the knowledge thereof, and the person who agrees to perform them are inspired by the Supreme Soul. As confirmed in Bhagavad-gītā, mattaḥ smṛtir jñānam apohanaṁ ca: ([[Vanisource:BG 15.15 (1972)|BG 15.15]]) from the Lord come remembrance, knowledge and forgetfulness. The Supersoul is situated in everyone's heart (sarvasya cāhaṁ hṛdi sanniviṣṭaḥ, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]])), and when one is advanced in Vedic knowledge, the Supersoul gives him directions. Acting as Supersoul, the Lord gives inspiration to a suitable person to perform the Vedic ritualistic ceremonies. In this connection, four classes of priests, known as ṛtvik, are required. They are mentioned as hotā, adhvaryu, brahma and udgātā.</p>
</div>
</div>
<div id="SB7512_4" class="quote" parent="SB_Canto_7" book="SB" index="189" link="SB 7.5.12" link_text="SB 7.5.12">
<span class="link">[[Vanisource:SB 7.5.12|SB 7.5.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Everyone should come to the platform of Kṛṣṇa consciousness and thus feel oneness as a servant of the Lord. Although there are 8,400,000 species of life, a Vaiṣṇava feels this oneness. The Īśopaniṣad advises, ekatvam anupaśyataḥ ([[Vanisource:ISO 7|ISO 7]]). A devotee should see the Supreme Personality of Godhead to be situated in everyone's heart and should also see every living entity as an eternal servant of the Lord. This vision is called ekatvam, oneness. Although there is a relationship of master and servant, both master and servant are one because of their spiritual identity. This is also ekatvam. Thus the conception of ekatvam for the Vaiṣṇava is different from that of the Māyāvādī.</p>
</div>
</div>
<div id="SB7512_5" class="quote" parent="SB_Canto_7" book="SB" index="189" link="SB 7.5.12" link_text="SB 7.5.12">
<span class="link">[[Vanisource:SB 7.5.12|SB 7.5.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Such are the activities of Vaikuṇṭha. Since everyone is a servant, everyone is on the same platform and is allowed to serve the Lord according to his ability. As confirmed in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: the Lord is situated in everyone's heart, giving dictation according to the attitude of the servant. However, the Lord gives different dictation to the nondevotees and devotees. The nondevotees challenge the authority of the Supreme Lord, and therefore the Lord dictates in such a way that the nondevotees forget the Lord's service, life after life, and are punished by the laws of nature. But when a devotee very sincerely wants to render service to the Lord, the Lord dictates in a different way. As the Lord says in Bhagavad-gītā (10.10):</p>
</div>
</div>
<div id="SB7742_6" class="quote" parent="SB_Canto_7" book="SB" index="294" link="SB 7.7.42" link_text="SB 7.7.42">
<span class="link">[[Vanisource:SB 7.7.42|SB 7.7.42, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." ([[Vanisource:BG 18.61 (1972)|BG 18.61]]) The Supreme Personality of Godhead, the Supersoul, is present in everyone's heart, and as the living entity desires, the Lord gives him facilities with which to work according to his ambitions in different grades of bodies. The body is just like an instrument by which the living entity moves according to false desires for happiness and thus suffers the pangs of birth, death, old age and disease in different standards of life. Everyone begins his activities with some plan and ambition, but actually, from the beginning of one's plan to the end, one does not derive any happiness. On the contrary, as soon as one begins acting according to his plan, his life of distress immediately begins.</p>
</div>
</div>
<div id="SB7749_7" class="quote" parent="SB_Canto_7" book="SB" index="301" link="SB 7.7.49" link_text="SB 7.7.49">
<span class="link">[[Vanisource:SB 7.7.49|SB 7.7.49, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Supreme Personality of Godhead is manifested by His different energies—the material energy, the spiritual energy and the marginal energy. He is the original source of all living entities in the material world, and He is situated in everyone's heart as the Supersoul. Although the living entity is the cause of his various types of bodies, the body is given by material nature according to the order of the Lord.</p>
</div>
</div>
<div id="SB7749_8" class="quote" parent="SB_Canto_7" book="SB" index="301" link="SB 7.7.49" link_text="SB 7.7.49">
<span class="link">[[Vanisource:SB 7.7.49|SB 7.7.49, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." ([[Vanisource:BG 18.61 (1972)|BG 18.61]]) The body is just like a machine, a car, in which the living entity is given a chance to sit and move according to his desire. The Lord is the original cause of the material body and the soul, which is expanded by His marginal energy. The Supreme Lord is the dearmost object of all living entities. Prahlāda Mahārāja therefore advised his class friends, the sons of the demons, to take shelter of the Supreme Personality of Godhead again.</p>
</div>
</div>
<div id="SB71035_9" class="quote" parent="SB_Canto_7" book="SB" index="447" link="SB 7.10.35" link_text="SB 7.10.35">
<span class="link">[[Vanisource:SB 7.10.35|SB 7.10.35, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thus the two associates of Lord Viṣṇu who had become Hiraṇyākṣa and Hiraṇyakaśipu, the sons of Diti, were both killed. By illusion they had thought that the Supreme Lord, who is situated in everyone's heart, was their enemy.</p>
</div>
</div>
<div id="SB71322_10" class="quote" parent="SB_Canto_7" book="SB" index="556" link="SB 7.13.22" link_text="SB 7.13.22">
<span class="link">[[Vanisource:SB 7.13.22|SB 7.13.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The words bhaktyā kevalayā indicate that simply by executing devotional service one can become full of all knowledge. Kṛṣṇa is the master of all knowledge (aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47)). The Lord is situated in everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]])), and when the Lord is pleased with a devotee, the Lord instructs him. Only to the devotees, however, does the Lord give instructions by which to advance further and further in devotional service. To others, the nondevotees, the Lord gives instructions according to the manner of their surrender. The pure devotee is described by the words bhaktyā kevalayā. Śrīla Viśvanātha Cakravartī Ṭhākura explains that bhaktyā kevalayā means jñāna-karmādy-amiśrayā, "unmixed with fruitive activities or speculative knowledge."</p>
</div>
</div>
<div id="SB71330_11" class="quote" parent="SB_Canto_7" book="SB" index="564" link="SB 7.13.30" link_text="SB 7.13.30">
<span class="link">[[Vanisource:SB 7.13.30|SB 7.13.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord is situated in everyone's heart, and as one desires, the Lord gives one various types of bodies, which are like machines. Riding on such a machine, the living entity wanders throughout the universe, under the control of material nature and its modes. Thus the living being is not at all free to act, but is fully under the control of material nature, which is fully under the control of the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="SB71340_12" class="quote" parent="SB_Canto_7" book="SB" index="574" link="SB 7.13.40" link_text="SB 7.13.40">
<span class="link">[[Vanisource:SB 7.13.40|SB 7.13.40, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The living entity, according to his material desires, receives different types of bodies, which are nothing but machines offered by material nature according to the order of the Supreme Personality of Godhead. By the will of the Supreme, one must take different bodies with different means for lying down.</p>
</div>
</div>
<div id="SB71415_13" class="quote" parent="SB_Canto_7" book="SB" index="595" link="SB 7.14.15" link_text="SB 7.14.15">
<span class="link">[[Vanisource:SB 7.14.15|SB 7.14.15, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Every day, one should worship the Supreme Being who is situated in everyone's heart, and on this basis one should separately worship the demigods, the saintly persons, ordinary human beings and living entities, one's forefathers and one's self. In this way one is able to worship the Supreme Being in the core of everyone's heart.</p>
</div>
</div>
<div id="SB71418_14" class="quote" parent="SB_Canto_7" book="SB" index="598" link="SB 7.14.18" link_text="SB 7.14.18">
<span class="link">[[Vanisource:SB 7.14.18|SB 7.14.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">To distribute prasāda to all living entities, the process is that we must first offer prasāda to the brāhmaṇas and the Vaiṣṇavas, for the demigods are represented by the brāhmaṇas. In this way the Supreme Personality of Godhead, who is situated in everyone's heart, will be worshiped. This is the Vedic system of offering prasāda. Whenever there is a ceremony for distribution of prasāda, the prasāda is offered first to the brāhmaṇas, then to the children and old men, then to the women, and then to animals like dogs and other domestic animals. When it is said that Nārāyaṇa, the Supreme Being, is situated in everyone's heart, this does not mean that everyone has become Nārāyaṇa or that a particular poor man has become Nārāyaṇa. Such a conclusion is rejected herein.</p>
</div>
</div>
<div id="SB71437_15" class="quote" parent="SB_Canto_7" book="SB" index="610" link="SB 7.14.37" link_text="SB 7.14.37">
<span class="link">[[Vanisource:SB 7.14.37|SB 7.14.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The living entity, who is part and parcel of the Supreme Personality of Godhead, exists on the mercy of the Lord, who is always with him in any form of body. The living entity desires a particular type of material enjoyment, and thus the Lord supplies him with a body, which is like a machine. Just to keep him alive in that body, the Lord remains with him as the puruṣa (Kṣīrodakaśāyī Viṣṇu). This is also confirmed in Brahma-saṁhitā (5.35):</p>
</div>
</div>
<div id="SB_Canto_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
</div>
<div id="SB8110_0" class="quote" parent="SB_Canto_8" book="SB" index="11" link="SB 8.1.10" link_text="SB 8.1.10">
<span class="link">[[Vanisource:SB 8.1.10|SB 8.1.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The Lord, as the Supersoul, sits in everyone's heart and observes the various desires of the individual soul. The Lord is so merciful that He gives the living entity the opportunity to enjoy varieties of desires in suitable bodies, which are nothing but machines (yantrārūḍhāni māyayā ([[Vanisource:BG 18.61 (1972)|BG 18.61]])). These machines are manufactured by the material ingredients of the external energy, and thus the living entity enjoys or suffers according to his desires. This opportunity is given by the Supersoul.</p>
</div>
</div>
<div id="SB83Summary_1" class="quote" parent="SB_Canto_8" book="SB" index="58" link="SB 8.3 Summary" link_text="SB 8.3 Summary">
<span class="link">[[Vanisource:SB 8.3 Summary|SB 8.3 Summary]]: </span><div style="display: inline;" class="text"><p style="display: inline;">For the satisfaction of the devotee (paritrāṇāya sādhūnām ([[Vanisource:BG 4.8 (1972)|BG 4.8]])), the Lord appears and exhibits His activities. His appearance, disappearance and other pastimes are not at all material. One who knows this secret can enter the kingdom of God. In the Lord, all opposing elements are adjusted. The Lord is situated in everyone's heart. He is the controller of everything, He is the witness of all activities, and He is the original source of all living entities. Indeed, all living entities are parts of Him, for He is the origin of Mahā-viṣṇu, who is the source of the living entities within this material world. The Lord can observe the activities of our senses, which can work and achieve material results because of His mercy.</p>
</div>
</div>
<div id="SB8312_2" class="quote" parent="SB_Canto_8" book="SB" index="69" link="SB 8.3.12" link_text="SB 8.3.12">
<span class="link">[[Vanisource:SB 8.3.12|SB 8.3.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word jñāna-ghanāya is especially used here to refer to those whose knowledge has become solidified by dint of their searching for the Lord through speculative philosophical understanding. Superficial knowledge is useless for understanding the Supreme Personality of Godhead, but when one's knowledge becomes extremely intense and deep, one understands Vāsudeva (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ ([[Vanisource:BG 7.19 (1972)|BG 7.19]])). A jñānī attains this stage after many, many births. Therefore the word jñāna-ghanāya is used here. The word śantāya indicates that Lord Vāsudeva is situated in everyone's heart but does not act with the living entity. Impersonalist jñānīs realize Vāsudeva when they are fully mature in knowledge (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ).</p>
</div>
</div>
<div id="SB8314_3" class="quote" parent="SB_Canto_8" book="SB" index="71" link="SB 8.3.14" link_text="SB 8.3.14">
<span class="link">[[Vanisource:SB 8.3.14|SB 8.3.14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">To paraphrase this verse: "The objectives of sensual activities are actually observed by You. Without Your direction, the living entity cannot take even a step forward. As confirmed in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca. You are situated in everyone's heart, and only from You come remembrance and forgetfulness. Chāyeva yasya bhuvanāni bibharti durgā (Bs. 5.44). The living entity under the clutches of māyā wants to enjoy this material world, but unless You give him directions and remind him, he cannot make progress in pursuing his shadowy objective in life.</p>
</div>
</div>
<div id="SB8319_4" class="quote" parent="SB_Canto_8" book="SB" index="76" link="SB 8.3.19" link_text="SB 8.3.19">
<span class="link">[[Vanisource:SB 8.3.19|SB 8.3.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is recommended that whatever one's position—whether one demands no material profit, all material profit or ultimately liberation—one should offer his obedient devotional service to the Lord, and one will get what he desires. Kṛṣṇa is so kind. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham ([[Vanisource:BG 4.11 (1972)|BG 4.11]]). The Lord reciprocates. Whatever even an ordinary living entity wants, Kṛṣṇa gives. Kṛṣṇa is situated in everyone's heart, and He gives that which is desired by the living entity.</p>
</div>
</div>
<div id="SB8319_5" class="quote" parent="SB_Canto_8" book="SB" index="76" link="SB 8.3.19" link_text="SB 8.3.19">
<span class="link">[[Vanisource:SB 8.3.19|SB 8.3.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." ([[Vanisource:BG 18.61 (1972)|BG 18.61]]) The Lord gives everyone an opportunity to fulfill his ambitions. Even such a devotee as Dhruva Mahārāja wanted the material benediction of a kingdom greater than that of his father, and although he received a spiritual body, he also got the kingdom, for the Supreme Personality of Godhead does not disappoint anyone who takes shelter of His lotus feet. Therefore, since Gajendra, King of the elephants, had surrendered to the Supreme Personality of Godhead to get free from the present danger and, indirectly, from the present danger of materialistic life, why should the Supreme Personality of Godhead not fulfill his desire?</p>
</div>
</div>
<div id="SB8526_6" class="quote" parent="SB_Canto_8" book="SB" index="128" link="SB 8.5.26" link_text="SB 8.5.26">
<span class="link">[[Vanisource:SB 8.5.26|SB 8.5.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although in one place, He controls those who supply the air and rain. He surpasses all in excellence." (Īśopaniṣad 4) Thus the Supreme is never to be equaled by the subordinate living entities.</p>
<p>Because the Lord is situated in everyone's heart and the individual living entity is not, never should the individual living entity be equated with the Supreme Lord. In Bhagavad-gītā (15.15) the Lord says, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am situated in everyone's heart." This does not mean, however, that everyone is equal to the Lord. In the śruti-mantras it is also said, hṛdi hy ayam ātmā pratiṣṭhitaḥ. In the beginning of Śrīmad-Bhāgavatam it is said, satyaṁ paraṁ dhīmahi ([[Vanisource:SB 1.1.1|SB 1.1.1]]).</p>
</div>
</div>
<div id="SB8528_7" class="quote" parent="SB_Canto_8" book="SB" index="130" link="SB 8.5.28" link_text="SB 8.5.28">
<span class="link">[[Vanisource:SB 8.5.28|SB 8.5.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The material body of the living entity is a result of the conditioned soul's activities, and because the supporter is the Supersoul, the Supersoul is the true reality. Every one of us, therefore, should offer respectful obeisances to this central reality. One should not be misguided by the activities of this material world and forget the central point, the Absolute Truth. That is the instruction given here by Lord Brahmā.</p>
</div>
</div>
<div id="SB81620_8" class="quote" parent="SB_Canto_8" book="SB" index="543" link="SB 8.16.20" link_text="SB 8.16.20">
<span class="link">[[Vanisource:SB 8.16.20|SB 8.16.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Of course, that is nice, but actually a material relative cannot do anything good for anyone. If anything good can be done, it is done by the Supreme Personality of Godhead, Vāsudeva. Therefore, Kaśyapa Muni advised his wife, Aditi, to begin worshiping Lord Vāsudeva, who is situated in everyone's heart. He is the friend of everyone and is known as Janārdana because He can kill all enemies. There are three modes of material nature—goodness, passion and ignorance—and above material nature, transcendental to material nature, is another existence, which is called śuddha-sattva. In the material world, the mode of goodness is considered the best, but because of material contamination, even the mode of goodness is sometimes overpowered by the modes of passion and ignorance.</p>
</div>
</div>
<div id="SB81620_9" class="quote" parent="SB_Canto_8" book="SB" index="543" link="SB 8.16.20" link_text="SB 8.16.20">
<span class="link">[[Vanisource:SB 8.16.20|SB 8.16.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Thus the vasudeva condition fulfills a spiritual necessity. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). When one realizes Vāsudeva, the Supreme Personality of Godhead, he becomes most exalted.</p>
<p>Paramātmā (Vāsudeva) is situated in everyone's heart, as confirmed in Bhagavad-gītā. The Lord says:</p>
:teṣāṁ satata-yuktānāṁ
:bhajatāṁ prīti-pūrvakam
:dadāmi buddhi-yogaṁ taṁ
:yena mām upayānti te
<p>"To those who are constantly devoted and who worship Me with love, I give the understanding by which they can come to Me." ([[Vanisource:BG 10.10 (1972)|BG 10.10]])</p>
</div>
</div>
<div id="SB81620_10" class="quote" parent="SB_Canto_8" book="SB" index="543" link="SB 8.16.20" link_text="SB 8.16.20">
<span class="link">[[Vanisource:SB 8.16.20|SB 8.16.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna." ([[Vanisource:BG 18.61 (1972)|BG 18.61]])</p>
:bhoktāraṁ yajña-tapasāṁ
:sarva-loka-maheśvaram
:suhṛdaṁ sarva-bhūtānāṁ
:jñātvā māṁ śāntim ṛcchati
<p>"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries." ([[Vanisource:BG 5.29 (1972)|BG 5.29]])</p>
</div>
</div>
<div id="SB8165152_11" class="quote" parent="SB_Canto_8" book="SB" index="573" link="SB 8.16.51-52" link_text="SB 8.16.51-52">
<span class="link">[[Vanisource:SB 8.16.51-52|SB 8.16.51-52, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Giving up the miserly habit of not spending money, one should arrange for the gorgeous worship of the Supreme Personality of Godhead, Viṣṇu, who is situated in the heart of every living entity. With great attention, one must prepare an oblation of grains boiled in ghee and milk and must chant the Puruṣa-sūkta mantra. The offerings of food should be of varieties of tastes. In this way, one should worship the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="SB81655_12" class="quote" parent="SB_Canto_8" book="SB" index="576" link="SB 8.16.55" link_text="SB 8.16.55">
<span class="link">[[Vanisource:SB 8.16.55|SB 8.16.55, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Regardless of whether one be a brāhmaṇa, śūdra, vaiśya, kṣatriya, or even the lowest of men, a caṇḍāla, he should be welcome to accept prasāda. However, when the caṇḍālas, the lower class or poorer class, are taking prasāda, this does not mean that they have become Nārāyaṇa or Viṣṇu. Nārāyaṇa is situated in everyone's heart, but this does not mean Nārāyaṇa is a caṇḍāla or poor man. The Māyāvāda philosophy of accepting a poor man as Nārāyaṇa is the most envious and atheistic movement in Vedic culture. This mentality should be completely given up. Everyone should be given the opportunity to take prasāda, but this does not mean that everyone has the right to become Nārāyaṇa.</p>
</div>
</div>
<div id="SB8179_13" class="quote" parent="SB_Canto_8" book="SB" index="592" link="SB 8.17.9" link_text="SB 8.17.9">
<span class="link">[[Vanisource:SB 8.17.9|SB 8.17.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Here Aditi hints at these glories. The universe is nothing but the external potency of the Lord. This is confirmed in Bhagavad-gītā (9.4): mayā tatam idaṁ sarvam. Whatever we see in this universe is but an expansion of the potency of the Supreme Personality of Godhead, just as the sunshine and heat all over the universe are expansions of the sun. When one surrenders unto the Supreme Personality of Godhead, he surpasses the influence of the illusory energy, for the Supreme Lord, being fully wise and being situated in the heart of everyone, especially in the heart of the devotee, gives one intelligence by which one is sure never to fall into illusion.</p>
</div>
</div>
<div id="SB81712_14" class="quote" parent="SB_Canto_8" book="SB" index="595" link="SB 8.17.12" link_text="SB 8.17.12">
<span class="link">[[Vanisource:SB 8.17.12|SB 8.17.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Supreme Personality of Godhead, being situated in everyone's heart, and especially in the hearts of His devotees, is always ready to help devotees in adversity. Since He knows everything, He knows how things are to be adjusted, and He does the needful to relieve the suffering of His devotee.</p>
</div>
</div>
<div id="SB824Summary_15" class="quote" parent="SB_Canto_8" book="SB" index="812" link="SB 8.24 Summary" link_text="SB 8.24 Summary">
<span class="link">[[Vanisource:SB 8.24 Summary|SB 8.24 Summary]]: </span><div style="display: inline;" class="text"><p style="display: inline;">King Satyavrata offered respectful obeisances to the Supreme Lord and continued to meditate upon Him. In due course of time, annihilation took place, and the King saw a boat coming near. After getting aboard with learned brāhmaṇas and saintly persons, he offered prayers to worship the Supreme Personality of Godhead. The Supreme Lord is situated in everyone's heart, and thus he taught Mahārāja Satyavrata and the saintly persons about Vedic knowledge from the core of the heart. King Satyavrata took his next birth as Vaivasvata Manu, who is mentioned in Bhagavad-gītā. Vivasvān manave prāha: the sun-god spoke the science of Bhagavad-gītā to his son Manu. Because of being the son of Vivasvān, this Manu is known as Vaivasvata Manu.</p>
</div>
</div>
<div id="SB82438_16" class="quote" parent="SB_Canto_8" book="SB" index="848" link="SB 8.24.38" link_text="SB 8.24.38">
<span class="link">[[Vanisource:SB 8.24.38|SB 8.24.38, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As stated in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: the Supreme Personality of Godhead, Paramātmā, is situated in everyone's heart, and from Him come remembrance, knowledge and forgetfulness. The Lord reveals Himself in proportion to one's surrender to Him. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham ([[Vanisource:BG 4.11 (1972)|BG 4.11]]). In responsive cooperation, the Lord reveals Himself in proportion to one's surrender. That which is revealed to one who fully surrenders is different from what is revealed to one who surrenders partially. Everyone naturally surrenders to the Supreme Personality of Godhead, either directly or indirectly.</p>
</div>
</div>
<div id="SB82452_17" class="quote" parent="SB_Canto_8" book="SB" index="862" link="SB 8.24.52" link_text="SB 8.24.52">
<span class="link">[[Vanisource:SB 8.24.52|SB 8.24.52, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Herein the reason for foolishness is described. Because the conditioned soul in this material world is full of materialistic lusty desires, he cannot understand the Supreme Personality of Godhead, although the Lord is situated in everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]])). It is because of this foolishness that one cannot take instructions from the Lord, although the Lord is ready to instruct everyone both externally and internally. The Lord says, dadāmi buddhi-yogaṁ tam yena mām upayānti te. In other words, the Lord can give instructions on devotional service by which one can return home, back to Godhead. Unfortunately, however, people do not take this devotional service. The Lord, being situated in everyone's heart, can give one complete instructions on going back to Godhead, but because of lusty desires one engages himself in materialistic activities and does not render service to the Lord.</p>
</div>
</div>
<div id="SB_Canto_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
</div>
<div id="SB9524_0" class="quote" parent="SB_Canto_9" book="SB" index="194" link="SB 9.5.24" link_text="SB 9.5.24">
<span class="link">[[Vanisource:SB 9.5.24|SB 9.5.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">He was the emperor of the entire world and had many duties to perform, and in the course of these duties there were many disturbances created by persons like Durvāsā Muni, but the King tolerated everything, patiently depending fully on the mercy of the Lord. The Lord, however, is situated in everyone's heart (sarvasya cāhaṁ hṛdi sanniviṣṭaḥ ([[Vanisource:BG 15.15 (1972)|BG 15.15]])), and He manages things as He desires. Thus although Mahārāja Ambarīṣa was faced with many disturbances, the Lord, being merciful to him, managed things so nicely that in the end Durvāsā Muni and Mahārāja Ambarīṣa became great friends and parted cordially on the basis of bhakti-yoga. After all, Durvāsā Muni was convinced of the power of bhakti-yoga, although he himself was a great mystic yogī. Therefore, as stated by Lord Kṛṣṇa in Bhagavad-gītā (6.47):</p>
</div>
</div>
<div id="SB9822_1" class="quote" parent="SB_Canto_9" book="SB" index="292" link="SB 9.8.22" link_text="SB 9.8.22">
<span class="link">[[Vanisource:SB 9.8.22|SB 9.8.22, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My Lord, You are fully situated in everyone's heart, but the living entities, covered by the material body, cannot see You, for they are influenced by the external energy, conducted by the three modes of material nature. Their intelligence being covered by sattva-guṇa, rajo-guṇa and tamo-guṇa, they can see only the actions and reactions of these three modes of material nature. Because of the actions and reactions of the mode of ignorance, whether the living entities are awake or sleeping, they can see only the workings of material nature; they cannot see Your Lordship.</p>
</div>
</div>
<div id="SB9822_2" class="quote" parent="SB_Canto_9" book="SB" index="292" link="SB 9.8.22" link_text="SB 9.8.22">
<span class="link">[[Vanisource:SB 9.8.22|SB 9.8.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Unless one is situated in the transcendental loving service of the Lord, one is unable to understand the Supreme Personality of Godhead. The Lord is situated in everyone's heart. However, because the conditioned souls are influenced by material nature, they can see only the actions and reactions of material nature, but not the Supreme Personality of Godhead. One therefore must purify himself internally and externally:</p>
</div>
</div>
<div id="SB9946_3" class="quote" parent="SB_Canto_9" book="SB" index="343" link="SB 9.9.46" link_text="SB 9.9.46">
<span class="link">[[Vanisource:SB 9.9.46|SB 9.9.46, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is a fact that the Supreme Personality of Godhead is always situated in everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]])). But because of our material anxieties, which are inevitable in this material world, we cannot understand the Supreme Lord, although He is situated so near to us. For those always agitated by material conditions, the yogic process is recommended so that one may concentrate his mind upon the Supreme Personality of Godhead within the heart. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ ([[Vanisource:SB 12.13.1|SB 12.13.1]]).</p>
</div>
</div>
<div id="SB91849_4" class="quote" parent="SB_Canto_9" book="SB" index="652" link="SB 9.18.49" link_text="SB 9.18.49">
<span class="link">[[Vanisource:SB 9.18.49|SB 9.18.49, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Such a great soul is very rare." The Supreme Personality of Godhead, Vāsudeva, is one with the Supreme Brahman, the Supreme Absolute Truth. Everything is in Him in the beginning, and at the end all manifestations enter into Him. He is situated in everyone's heart (sarvasya cāhaṁ hṛdi sanniviṣṭaḥ ([[Vanisource:BG 15.15 (1972)|BG 15.15]])). And from Him everything has emanated (janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]])). All material manifestations, however, are temporary. The word svapna means "dreams," māyā means "illusion," and manoratha means "mental creations." Dreams, illusions and mental creations are temporary. Similarly, all material creation is temporary, but Vāsudeva, the Supreme Personality of Godhead, is the eternal Absolute Truth.</p>
</div>
</div>
<div id="SB91850_5" class="quote" parent="SB_Canto_9" book="SB" index="653" link="SB 9.18.50" link_text="SB 9.18.50">
<span class="link">[[Vanisource:SB 9.18.50|SB 9.18.50, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Without material desires, Mahārāja Yayāti worshiped the Supreme Lord, who is situated in everyone's heart as Nārāyaṇa and is invisible to material eyes, although existing everywhere.</p>
</div>
</div>
<div id="SB9217_6" class="quote" parent="SB_Canto_9" book="SB" index="724" link="SB 9.21.7" link_text="SB 9.21.7">
<span class="link">[[Vanisource:SB 9.21.7|SB 9.21.7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Because King Rantideva saw everyone as part of the Supreme Personality of Godhead, he never distinguished between the brāhmaṇa and the śūdra, the poor and the rich. Such equal vision is called sama-darśinaḥ (paṇḍitāḥ sama-darśinaḥ ([[Vanisource:BG 5.18 (1972)|BG 5.18]])). One who has actually realized that the Supreme Personality of Godhead is situated in everyone's heart and that every living being is part of the Lord does not make any distinction between the brāhmaṇa and the śūdra, the poor (daridra) and the rich (dhanī). Such a person sees all living beings equally and treats them equally, without discrimination.</p>
</div>
</div>
<div id="SB_Canto_101_to_1013" class="sub_section" sec_index="10" parent="Srimad-Bhagavatam" text="SB Canto 10.1 to 10.13"><h3>SB Canto 10.1 to 10.13</h3>
</div>
<div id="SB1026_0" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="69" link="SB 10.2.6" link_text="SB 10.2.6">
<span class="link">[[Vanisource:SB 10.2.6|SB 10.2.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As stated in Bhagavad-gītā (18.61), īśvaraḥ sarva-bhūtānāṁ hṛd-deśe'rjuna tiṣṭhati: "The Supreme Lord is situated in the heart of all living entities, O Arjuna." Kṛṣṇa is actually Viśvātmā by His plenary expansion as viṣṇu-tattva, yet because of His affection for His devotees, He acts as Supersoul to give them directions (sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca ([[Vanisource:BG 15.15 (1972)|BG 15.15]])).</p>
</div>
</div>
<div id="SB10216_1" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="78" link="SB 10.2.16" link_text="SB 10.2.16">
<span class="link">[[Vanisource:SB 10.2.16|SB 10.2.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word viśvātmā refers to one who is situated in everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]])). Another meaning of viśvātmā is "the only lovable object for everyone." Because of forgetfulness of this object, people are suffering in this material world, but if one fortunately revives his old consciousness of loving Kṛṣṇa and connects with Viśvātmā, one becomes perfect. The Lord is described in the Third Canto (3.2.15) as follows: parāvareśo mahad-aṁśa-yukto hy ajo 'pi jāto bhagavān. Although unborn, the Lord, the master of everything, appears like a born child by entering the mind of a devotee.</p>
</div>
</div>
<div id="SB10218_2" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="80" link="SB 10.2.18" link_text="SB 10.2.18">
<span class="link">[[Vanisource:SB 10.2.18|SB 10.2.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When Vasudeva was sustaining the form of the Supreme Personality of Godhead within his heart, he appeared just like the glowing sun, whose shining rays are always unbearable and scorching to the common man. The form of the Lord situated in the pure, unalloyed heart of Vasudeva is not different from the original form of Kṛṣṇa. The appearance of the form of Kṛṣṇa anywhere, and specifically within the heart, is called dhāma. Dhāma refers not only to Kṛṣṇa's form, but to His name, His form, His quality and His paraphernalia. Everything becomes manifest simultaneously.</p>
</div>
</div>
<div id="SB10419_3" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="166" link="SB 10.4.19" link_text="SB 10.4.19">
<span class="link">[[Vanisource:SB 10.4.19|SB 10.4.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." Neither the Supersoul, Paramātmā, nor the individual soul changes its original, spiritual identity. The ātmā does not undergo birth, death or changes like the body. Therefore a Vedic aphorism says, asaṅgo hy ayaṁ puruṣaḥ: although the soul is conditioned within this material world, he has no connections with the changes of the material body.</p>
</div>
</div>
<div id="SB101327_4" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="531" link="SB 10.13.27" link_text="SB 10.13.27">
<span class="link">[[Vanisource:SB 10.13.27|SB 10.13.27, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Everything was Kṛṣṇa. The calves, the cowherd boys and their maintainer Himself were all Kṛṣṇa. In other words, Kṛṣṇa expanded Himself in varieties of calves and cowherd boys and continued His pastimes uninterrupted for one year. As stated in Bhagavad-gītā, Kṛṣṇa's expansion is situated in everyone's heart as the Supersoul. Similarly, instead of expanding Himself as the Supersoul, He expanded Himself as a portion of calves and cowherd boys for one continuous year.</p>
</div>
</div>
<div id="SB_Cantos_1014_to_12_Translations_Only" class="sub_section" sec_index="11" parent="Srimad-Bhagavatam" text="SB Cantos 10.14 to 12 (Translations Only)"><h3>SB Cantos 10.14 to 12 (Translations Only)</h3>
</div>
<div id="SB11835_0" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="3451" link="SB 11.8.35" link_text="SB 11.8.35">
<span class="link">[[Vanisource:SB 11.8.35|SB 11.8.35, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Supreme Personality of Godhead is absolutely the most dear one for all living beings because He is everyone's well-wisher and Lord. He is the Supreme Soul situated in everyone's heart. Therefore I will now pay the price of complete surrender, and thus purchasing the Lord I will enjoy with Him just like Lakṣmīdevī.</p>
</div>
</div>
<div id="SB112128_1" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="3935" link="SB 11.21.28" link_text="SB 11.21.28">
<span class="link">[[Vanisource:SB 11.21.28|SB 11.21.28, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear Uddhava, persons dedicated to sense gratification obtained through honoring the Vedic rituals cannot understand that I am situated in everyone's heart and that the entire universe is nondifferent from Me and emanates from Me. Indeed, they are just like persons whose eyes are covered by fog.</p>
</div>
</div>
</div>

The Lord is situated in everyone's heart (Letters)

2018-07-01T15:08:12Z

LeoRP:

The Lord is situated in everyone's heart (Lectures, SB)

2018-07-01T15:07:51Z

LeoRP:

<div id="compilation">
<div id="facts">
{{terms|"situated in every living being's heart"|"situated in every living entity's heart"|"situated in everyone's heart"|"situated in his heart"|"situated in one's heart"|"situated in the heart"|"situated in the pure, unalloyed heart"}}
{{notes|}}
{{compiler|Visnu Murti|RupaManjari}}
{{complete|ALL}}
{{first|21Dec11}}
{{last|23Jan12}}
{{totals_by_section|BG=0|SB=0|CC=0|OB=0|Lec=54|Con=0|Let=0}}
{{total|54}}
{{toc right}}
[[Category:God Is Situated Within Our Heart|1]]
[[Category:Compilations from Lectures]]
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB111CaracasFebruary211975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="5" link="Lecture on SB 1.1.1 -- Caracas, February 21, 1975" link_text="Lecture on SB 1.1.1 -- Caracas, February 21, 1975">
<span class="link">[[Vanisource:Lecture on SB 1.1.1 -- Caracas, February 21, 1975|Lecture on SB 1.1.1 -- Caracas, February 21, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Besides that, God is existing in everyone's heart as Supersoul. So the Supersoul is giving direction to the individual soul. Therefore, in the Bhagavad-gītā it is said, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ. Hṛdi means in the heart. "I am situated in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). Because God is situated within my heart, therefore He is giving me direction. So our remembrance and forgetfulness is due to God. Sometimes we forget something and try to remember. Immediately God helps us: "It is this." And we say, "Yes, yes, now I remember." "Now I remember" means we were forgetting. Kṛṣṇa immediately gives him, "It is this." Then I remember. In this way, God, by His plenary expansion, He is situated everywhere. Therefore His name is Vāsudeva. Now Vāsudeva is the origin of everything. So that is explained in the Bhagavad-gītā, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). Anyone who has understood that everything, whatever we see, that is Vāsudeva... But we should always remember that Vāsudeva is everything; still, everything is not Vāsudeva.</p>
</div>
</div>
<div id="LectureonSB111CaracasFebruary211975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="5" link="Lecture on SB 1.1.1 -- Caracas, February 21, 1975" link_text="Lecture on SB 1.1.1 -- Caracas, February 21, 1975">
<span class="link">[[Vanisource:Lecture on SB 1.1.1 -- Caracas, February 21, 1975|Lecture on SB 1.1.1 -- Caracas, February 21, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa says that "I am situated in everyone's heart. Simply one has to become qualified to hear Me." And what is that qualification? That qualification is practice of bhakti-yoga. It is said, teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam. Bhajatāṁ prīti-pūrvakam means bhakti-yoga, always engaged in service of the Lord with love and affection. So teṣām, those who are always, twenty-four hours, engaged in loving service of the Lord, to him only He gives instruction, "You do like this." And what is that instruction? Yena mām upayānti te. The instruction is meant for giving him facilities to come back to home, back to Godhead.</p>
</div>
</div>
<div id="LectureonSB113LondonAugust191971_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="11" link="Lecture on SB 1.1.3 -- London, August 19, 1971" link_text="Lecture on SB 1.1.3 -- London, August 19, 1971">
<span class="link">[[Vanisource:Lecture on SB 1.1.3 -- London, August 19, 1971|Lecture on SB 1.1.3 -- London, August 19, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">These three things, if we understand properly, that Kṛṣṇa is the supreme enjoyer, bhoktā; He's friend also. Kṛṣṇa is so nice friend that... Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Kṛṣṇa, or the Supreme Lord, is situated in everyone's heart as friend. That is stated in the Upaniṣads. Two birds are sitting on one tree as friend. One bird is eating the fruit of the tree, and the other friend is simply witnessing. He is friend, He's supreme friend, not so-called friend. Actually He's our supreme friend. He's always trying to get us back to home, back to Godhead. Not only He's sitting within our hearts, but He's descending as Kṛṣṇa.</p>
</div>
</div>
<div id="LectureonSB124RomeMay281974_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="23" link="Lecture on SB 1.2.4 -- Rome, May 28, 1974" link_text="Lecture on SB 1.2.4 -- Rome, May 28, 1974">
<span class="link">[[Vanisource:Lecture on SB 1.2.4 -- Rome, May 28, 1974|Lecture on SB 1.2.4 -- Rome, May 28, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Because there was no other creature. He is the first creature. Therefore it is said, "The superior person was Kṛṣṇa, but He was not present." We see, Kṛṣṇa was present before Arjuna, but nobody was present before Brahmā. Therefore it is said, tene brahma hṛdā ādi-kavaye, hṛdā: "through the heart." Because Kṛṣṇa is situated in everyone's heart. Actually, He is the spiritual master, caitya-guru. So in order to help us, He comes out as physical spiritual master. And therefore sākṣād-dharitvena sama... Spiritual master is representative of Kṛṣṇa. Kṛṣṇa sends some sincere devotee to act on His behalf, and therefore he is spiritual master.</p>
</div>
</div>
<div id="LectureonSB126HyderabadNovember261972_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="38" link="Lecture on SB 1.2.6 -- Hyderabad, November 26, 1972" link_text="Lecture on SB 1.2.6 -- Hyderabad, November 26, 1972">
<span class="link">[[Vanisource:Lecture on SB 1.2.6 -- Hyderabad, November 26, 1972|Lecture on SB 1.2.6 -- Hyderabad, November 26, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Because any judgement is done on the strength of witness. So that was his argument. But the witness is there. According to Vedic system the witness is the sun, the witness is the moon, the witness is the day, the witness is the night. And above all the supreme witness is God Himself. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). The Supreme Lord is situated in everyone's heart so how you can hide yourself from the vigilance of the Supreme Lord? The Supreme Lord is witness. So according to your karma... And that is also explained in another place in Bhagavad-gītā. Why people are getting superior and inferior types of bodies? That is explained, kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu ([[Vanisource:BG 13.22 (1972)|BG 13.22]]). Sad-asad—good and bad, first-class and third-class. Sad-asad-janma-yonisu. Species of life, they are getting.</p>
</div>
</div>
<div id="LectureonSB126MauritiusOctober51975_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="44" link="Lecture on SB 1.2.6 -- Mauritius, October 5, 1975" link_text="Lecture on SB 1.2.6 -- Mauritius, October 5, 1975">
<span class="link">[[Vanisource:Lecture on SB 1.2.6 -- Mauritius, October 5, 1975|Lecture on SB 1.2.6 -- Mauritius, October 5, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Yes. "He descends," it does not mean that He is absent in His abode. That is God. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). You understand this? Ananta-rūpam. He can expand Himself in unlimited forms. Otherwise how it is possible-īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]])? God is situated in everyone's heart. "Everyone" means within your heart, within my heart, within cat's heart, within dog's heart—everyone's heart. So there are innumerable living entities. How He is situated everywhere? Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35): "He is within this universe and He is within the atom." That is God.</p>
</div>
</div>
<div id="LectureonSB1210DelhiNovember161973_6" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="60" link="Lecture on SB 1.2.10 -- Delhi, November 16, 1973" link_text="Lecture on SB 1.2.10 -- Delhi, November 16, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.2.10 -- Delhi, November 16, 1973|Lecture on SB 1.2.10 -- Delhi, November 16, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa is the Supreme Lord, supreme guru. He is the first guru. Tene brahma hṛdā ādi-kavaye ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Kṛṣṇa imparted knowledge to the original person, Brahmā. You may inquire that "Brahmā is the original person. There was nobody present. Then who became his guru?" No, that is explained: tene brahma hṛdā, "From through the heart." Kṛṣṇa, or God, is situated in everyone's heart. As you become purified, He speaks. He speaks always, but in our impure condition, we cannot hear.</p>
</div>
</div>
<div id="LectureonSB1211TirupatiApril261974_7" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="62" link="Lecture on SB 1.2.11 -- Tirupati, April 26, 1974" link_text="Lecture on SB 1.2.11 -- Tirupati, April 26, 1974">
<span class="link">[[Vanisource:Lecture on SB 1.2.11 -- Tirupati, April 26, 1974|Lecture on SB 1.2.11 -- Tirupati, April 26, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That is, simply coming to the light, sunshine, will not help you. You must have strength and process to go to the sun globe. The same example: One can understand impersonal Brahman by dint of his speculative knowledge, but he cannot understand Paramātmā, who is situated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣ... ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). That is Paramātmā feature. That Paramātmā feature is also one fourth expansion of Kṛṣṇa's personal existence.</p>
</div>
</div>
<div id="LectureonSB1217SanFranciscoMarch251967_8" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="74" link="Lecture on SB 1.2.17 -- San Francisco, March 25, 1967" link_text="Lecture on SB 1.2.17 -- San Francisco, March 25, 1967">
<span class="link">[[Vanisource:Lecture on SB 1.2.17 -- San Francisco, March 25, 1967|Lecture on SB 1.2.17 -- San Francisco, March 25, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore the discussion on Bhagavad-gītā is as good as you are discussing certainly with Kṛṣṇa. And not only that; Kṛṣṇa is seated in your heart, in my heart also. Īśvaraḥ sarva-bhūtānām ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). God, God is situated in everyone's heart. God is not away from us. He's friendly. He's so friendly that in my repeated change of birth, He's with us. He's trying to see when we shall turn to Him. Rather, He's canvassing. He's canvassing. He's so kind that we may forget Him, but He has not forgotten us. He is with us. Just like the father never can forget the son, however the son may forget the father. That is, that is natural. Similarly, God is the original father of everything, everybody, all living entities.</p>
</div>
</div>
<div id="LectureonSB1217VrndavanaOctober281972_9" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="76" link="Lecture on SB 1.2.17 -- Vrndavana, October 28, 1972" link_text="Lecture on SB 1.2.17 -- Vrndavana, October 28, 1972">
<span class="link">[[Vanisource:Lecture on SB 1.2.17 -- Vrndavana, October 28, 1972|Lecture on SB 1.2.17 -- Vrndavana, October 28, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">You can discover something to kill man, but you cannot discover something which will save man. That is Kṛṣṇa consciousness. And it is very easy. Simply by giving some time to hear about Kṛṣṇa. As soon as one sincerely hears about Kṛṣṇa...</p>
<p>Kṛṣṇa is situated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Kṛṣṇa and I, both are living together within the heart as friends. Kṛṣṇa is so sincere friend that He's trying always to take me back again, back to home, back to Godhead.</p>
</div>
</div>
<div id="LectureonSB1318LosAngelesSeptember231972_10" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="115" link="Lecture on SB 1.3.18 -- Los Angeles, September 23, 1972" link_text="Lecture on SB 1.3.18 -- Los Angeles, September 23, 1972">
<span class="link">[[Vanisource:Lecture on SB 1.3.18 -- Los Angeles, September 23, 1972|Lecture on SB 1.3.18 -- Los Angeles, September 23, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"I am situated in everyone's heart. Memory, knowledge, forgetfulness, they are coming from Me." If you want to forget Kṛṣṇa, He will give you good intelligence how to forget. But if you want to serve Kṛṣṇa, He will give you good intelligence how to serve. It depends on your choice. Therefore our business is to surrender. "Kṛṣṇa, God, now I am surrendering. I have experimented with all my knowledge, all my intelligence, everything. They have all become failures." They are sure to become failures because our knowledge, our intelligence, our talent, strength, opulence, everything depending on God. Kṛṣṇa, He gives you a little knowledge; therefore, you can become very proud of your knowledge.</p>
</div>
</div>
<div id="LectureonSB1319LosAngelesSeptember241972_11" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="116" link="Lecture on SB 1.3.19 -- Los Angeles, September 24, 1972" link_text="Lecture on SB 1.3.19 -- Los Angeles, September 24, 1972">
<span class="link">[[Vanisource:Lecture on SB 1.3.19 -- Los Angeles, September 24, 1972|Lecture on SB 1.3.19 -- Los Angeles, September 24, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Vāmanadeva, He also one of the considered demigods, Upendra. So He went to Bali Mahārāja by a trick. Because Bali Mahārāja... Kṛṣṇa knows that Bali Mahārāja was the grandson of Prahlāda Mahārāja and he was a great devotee at heart. He knew that. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Lord is situated in everyone's heart. He knows everyone. So therefore, in order to return back the kingdoms taken from the demigods, He made a trick. He went there. Bali Mahārāja was performing a great sacrifice, Bali-dhare.(?) So He went there and asked Bali Mahārāja, "Bali Mahārāja, you are performing such a great sacrifice. I am at your door. I am brāhmaṇa. Will you kindly give Me some donation?" "Yes, why not? That is my... I will give you. Whatever You want, I will give You."</p>
</div>
</div>
<div id="LectureonSB1425MontrealJune201968_12" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="128" link="Lecture on SB 1.4.25 -- Montreal, June 20, 1968" link_text="Lecture on SB 1.4.25 -- Montreal, June 20, 1968">
<span class="link">[[Vanisource:Lecture on SB 1.4.25 -- Montreal, June 20, 1968|Lecture on SB 1.4.25 -- Montreal, June 20, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa is situated in everyone's heart. It is not that because I am a sannyāsī, Kṛṣṇa is sitting within my heart. No. Kṛṣṇa is sitting in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). And He is sentient. He is perfect in knowledge. So this very act, that one is trying to understand Kṛṣṇa, that makes Kṛṣṇa very pleased. Because he has kindly come here, so Kṛṣṇa is within you, and because you are giving your patient hearing, He is already pleased. He is already pleased with you. And the effect will be that śṛṇvatām sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ-stho hy abhadrāṇi. Abhadra means the nasty things which we have accumulated within our heart since time immemorial.</p>
</div>
</div>
<div id="LectureonSB176VrndavanaSeptember51976_13" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="163" link="Lecture on SB 1.7.6 -- Vrndavana, September 5, 1976" link_text="Lecture on SB 1.7.6 -- Vrndavana, September 5, 1976">
<span class="link">[[Vanisource:Lecture on SB 1.7.6 -- Vrndavana, September 5, 1976|Lecture on SB 1.7.6 -- Vrndavana, September 5, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ ([[Vanisource:SB 1.2.17|SB 1.2.17]]). Even if you do not understand a word, but if you hear from the realized soul about Kṛṣṇa, then, hṛdy antaḥ-stho hy abhadrāṇi vidhunoti suhṛt satām. Kṛṣṇa is situated in everyone's heart, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). If we become sincere to hear about Kṛṣṇa, then Kṛṣṇa will help us. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, dadāmi buddhi-yogam ([[Vanisource:BG 10.10 (1972)|BG 10.10]]). He'll give intelligence. This is the process. Teṣām evānukampārtham aham ajñāna-jaṁ tamaḥ nāśayāmi ([[Vanisource:BG 10.11 (1972)|BG 10.11]]). These things are there.</p>
</div>
</div>
<div id="LectureonSB1740VrndavanaOctober11976_14" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="189" link="Lecture on SB 1.7.40 -- Vrndavana, October 1, 1976" link_text="Lecture on SB 1.7.40 -- Vrndavana, October 1, 1976">
<span class="link">[[Vanisource:Lecture on SB 1.7.40 -- Vrndavana, October 1, 1976|Lecture on SB 1.7.40 -- Vrndavana, October 1, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa is requesting him. Therefore it is said, evaṁ parīkṣatā. Kṛṣṇa is trying to see how Arjuna is Kṛṣṇa conscious. "I am requesting you, 'Kill him.' " And what does he decide? Kṛṣṇa knew everything. Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). Kṛṣṇa is situated in everyone's heart. So what Arjuna was thinking of, Kṛṣṇa knew it that he was thinking rightly not to kill this man. Still, He was parīkṣatā, He was examining how Arjuna decides. So he passed the examination.</p>
</div>
</div>
<div id="LectureonSB1818NewYorkApril101973_15" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="197" link="Lecture on SB 1.8.18 -- New York, April 10, 1973" link_text="Lecture on SB 1.8.18 -- New York, April 10, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.8.18 -- New York, April 10, 1973|Lecture on SB 1.8.18 -- New York, April 10, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Sarva-bhūtānām, "All living entities..." alakṣyam, "You are invisible, invisible, although," antar bahir avasthitam, "You are within and without." God is within yourself. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Īśvara, the Supreme Lord, is situated in everyone's heart. The yoga system means to see, find out that God, Paramātmā, or meditate upon Him. Now the yoga system has come down as bodily exercise to keep the health very good, to reduce fat, this is yoga system. This is not yoga system. This is a bodily exercise. Real yoga is that God is within me, but He is invisible, alakṣyam. Antar bahiḥ, although He is within and without, still I cannot see.</p>
<p>So meditation means concentrating the mind to find out God, where He is within my heart. That is real perfection of yoga.</p>
</div>
</div>
<div id="LectureonSB181819BombayApril91971_16" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="201" link="Lecture on SB 1.8.18-19 -- Bombay, April 9, 1971" link_text="Lecture on SB 1.8.18-19 -- Bombay, April 9, 1971">
<span class="link">[[Vanisource:Lecture on SB 1.8.18-19 -- Bombay, April 9, 1971|Lecture on SB 1.8.18-19 -- Bombay, April 9, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The manifestation of this material world is the impersonal feature of the Supreme Personality of Godhead. And His personal feature is situated in everyone's heart as Paramātmā. Therefore it is said here, alakṣyaṁ sarva-bhūtānām antar bahir avasthitam ([[Vanisource:SB 1.8.18|SB 1.8.18]]). Although Kṛṣṇa, or God, is outside and inside, still, He is not visible. Still, he is not visible. Alakṣyaṁ sarva-bhūtānām. He is inside and outside, but still, He is not visible.</p>
</div>
</div>
<div id="LectureonSB1819ChicagoJuly51974New2003_17" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="202" link="Lecture on SB 1.8.19 -- Chicago, July 5, 1974 (New-2003)" link_text="Lecture on SB 1.8.19 -- Chicago, July 5, 1974 ">
<span class="link">[[Vanisource:Lecture on SB 1.8.19 -- Chicago, July 5, 1974 (New-2003)|Lecture on SB 1.8.19 -- Chicago, July 5, 1974 ]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Somebody says, "Did you see your father is playing?" "Where is my father? Where is my father?" This is the position. Because Kṛṣṇa is playing His part in a different way. He has ot so much business because He is directing the whole universal affair. You can understand, if one man becomes busy in so many things, his brain becomes puzzled. But Kṛṣṇa, Kṛṣṇa is situated in everyone's heart—not only the human being; the animals, the trees, plants, everyone. Īśvaraḥ sarva-bhūtānāṁ. And what He is doing? He is giving direction. Sarvasya cāhaṁ hṛdi sanniviṣṭo. Kṛṣṇa says, "I am sitting in everyone's heart," sarvasya ca aham hṛdi sann... Again hṛdi, in the soul, in the heart. Mattaḥ smṛtir jñānam apohanaṁ ca, "I am giving particular direction to everyone." He is forgetting something, he is reminding..., he is reminded something. In this way Kṛṣṇa is doing. Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanam. How much busy is that?</p>
</div>
</div>
<div id="LectureonSB1828LosAngelesApril201973_18" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="218" link="Lecture on SB 1.8.28 -- Los Angeles, April 20, 1973" link_text="Lecture on SB 1.8.28 -- Los Angeles, April 20, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.8.28 -- Los Angeles, April 20, 1973|Lecture on SB 1.8.28 -- Los Angeles, April 20, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The only difference is, of course, the brahma-jyotir, Paramātmā and Bhagavān. They are one. Vadanti tat tattva-vidas tattvam ([[Vanisource:SB 1.2.11|SB 1.2.11]]). That is one truth, Absolute Truth, in different features only. Brahmeti paramātmeti bhagavān iti śabdyate. Originally Bhagavān, His plenary representation is Paramātmā who is situated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). The plenary portion Kṣīrodakaśāyī Viṣṇu, He is in everyone's heart. That is Paramātmā. And Brahman, Paramātmā, and Bhagavān. The ultimate issue is Bhagavān. So ye yathā māṁ prapadyante ([[Vanisource:BG 4.11 (1972)|BG 4.11]]). Now He's equal to everyone. It is up to the devotees or persons who are trying to understand the Supreme Absolute Truth. According to their capacity of understanding, the Absolute Truth, God, is revealed, either as impersonal Brahman or localized Paramātmā or Bhagavān. It is up to me.</p>
</div>
</div>
<div id="LectureonSB1828MayapuraOctober81974_19" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="219" link="Lecture on SB 1.8.28 -- Mayapura, October 8, 1974" link_text="Lecture on SB 1.8.28 -- Mayapura, October 8, 1974">
<span class="link">[[Vanisource:Lecture on SB 1.8.28 -- Mayapura, October 8, 1974|Lecture on SB 1.8.28 -- Mayapura, October 8, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Netreṇa. Netreṇa means by the eyes, or netreṇa, by the leadership, leadership, or superintendence. Whatever we are doing... Because God is everywhere situated... Samaṁ carantaṁ sarvatra. Kṛṣṇa is there, everywhere. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Īśvara, the Supreme Personality of Godhead, is situated in everyone's heart. So we cannot conceal anything from God. In another place it is said, "Just like the sun is the eye of God..." Yac-cakṣur eṣa savitā sakala-grahāṇām. Savitā. Savitā means sun, Sūrya, is the eye of Govinda. So if you are doing something, any part of the world, the sun is seeing. This is a crude example. Similarly, at night the moon is seeing, and Kṛṣṇa says that raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ ([[Vanisource:BG 7.8 (1972)|BG 7.8]]).</p>
</div>
</div>
<div id="LectureonSB1830LosAngelesApril221973_20" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="222" link="Lecture on SB 1.8.30 -- Los Angeles, April 22, 1973" link_text="Lecture on SB 1.8.30 -- Los Angeles, April 22, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.8.30 -- Los Angeles, April 22, 1973|Lecture on SB 1.8.30 -- Los Angeles, April 22, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Kṛṣṇa is existing as in the beginning of this stotra, Kuntīdevī addressed Kṛṣṇa that: "You are within, You are without, still invisible." Kṛṣṇa is within, without. That we have explained. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). Kṛṣṇa is situated in everyone's heart. Therefore He is within everything. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). He, He is within the atom even. And without also.</p>
</div>
</div>
<div id="LectureonSB1832LosAngelesApril241973_21" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="226" link="Lecture on SB 1.8.32 -- Los Angeles, April 24, 1973" link_text="Lecture on SB 1.8.32 -- Los Angeles, April 24, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.8.32 -- Los Angeles, April 24, 1973|Lecture on SB 1.8.32 -- Los Angeles, April 24, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">He does not know what is the mystery behind the God's taking birth like human being. Paraṁ bhāvam ajānantaḥ. So similarly Kṛṣṇa is aja. He takes birth likely, not exactly He takes birth. He is everywhere.</p>
<p>Just like Kṛṣṇa, it is stated: īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati, īśvara ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). If the Lord is situated in everyone's heart, if that is a fact, so if Kṛṣṇa is within your heart, within yourself, so if he immediately comes in your front, so what is the difficulty for Kṛṣṇa? He's already within, and He's all-powerful. Just like Dhruva Mahārāja. Dhruva Mahārāja, when he was engaged in meditation, the form meditation, four-handed Viṣṇu he was meditating upon. All of a sudden his meditation broke and he saw the same figure before him, immediately. Is it very difficult for Kṛṣṇa? He's already within you, and if He comes out...</p>
</div>
</div>
<div id="LectureonSB1832MayapuraOctober121974_22" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="227" link="Lecture on SB 1.8.32 -- Mayapura, October 12, 1974" link_text="Lecture on SB 1.8.32 -- Mayapura, October 12, 1974">
<span class="link">[[Vanisource:Lecture on SB 1.8.32 -- Mayapura, October 12, 1974|Lecture on SB 1.8.32 -- Mayapura, October 12, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just like Kṛṣṇa appeared, matsya-avatāra, in the family of fish. Keśava dhṛta-mīna-śarīra, jaya jagadīśa hare. Kṛṣṇa took birth as a pig. Keśava dhṛta-varāha-śarīra, jaya jagadīśa hare. Kṛṣṇa is free. He can appear anywhere, everywhere. That is... Just like īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). He's situated in everyone's heart. So He is with everyone's... Every living being has got Kṛṣṇa. So Kṛṣṇa is already there in the heart. From the heart, if He appears in front... Just like Dhruva Mahārāja. He was meditating that Viṣṇu form of Kṛṣṇa, and all of a sudden he saw that Viṣṇu is not there. Then he opened his eyes. He saw Viṣṇu is in his front. So what is the difficulty for Kṛṣṇa? If He is within the heart and if He comes in your front, is it very difficult task for Him?</p>
</div>
</div>
<div id="LectureonSB1843MayapuraOctober231974_23" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="247" link="Lecture on SB 1.8.43 -- Mayapura, October 23, 1974" link_text="Lecture on SB 1.8.43 -- Mayapura, October 23, 1974">
<span class="link">[[Vanisource:Lecture on SB 1.8.43 -- Mayapura, October 23, 1974|Lecture on SB 1.8.43 -- Mayapura, October 23, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Bhakti-latā-bīja, that is not very easily available. But it is available—guru-kṛṣṇa-kṛpāya. Because Kṛṣṇa is situated in everyone's heart, if you are actually eager to understand Kṛṣṇa, then Kṛṣṇa can understand that "This living entity is trying to understand." So He gives a guru. He gives... Caitya... He's caitya-guru. He is guru Himself within one's heart, and He gives intelligence. Buddhi-yogaṁ dadāmi taṁ yena mām upayānti te. To a sincere person, He gives the intelligence that "You accept this guru."</p>
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</div>
<div id="LectureonSB1851LosAngelesMay131973_24" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="260" link="Lecture on SB 1.8.51 -- Los Angeles, May 13, 1973" link_text="Lecture on SB 1.8.51 -- Los Angeles, May 13, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.8.51 -- Los Angeles, May 13, 1973|Lecture on SB 1.8.51 -- Los Angeles, May 13, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That is God. He expanded Himself into sixteen thousand forms also, so that every wife was happy to live with the husband. And for Kṛṣṇa, why sixteen thousand? If He marries sixteen millions, still, it is not sufficient. Because in the Bhagavad-gītā it is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: ([[Vanisource:BG 18.61 (1972)|BG 18.61]]) "The Supreme Lord is situated in the heart of all living entities." So all living entities, if Kṛṣṇa can expand Himself to live in the heart of all living entities, and from the heart He comes out to become some woman's husband, is it very difficult for Kṛṣṇa? That is not difficult.</p>
<p>Anyway, the point is that Mahārāja Yudhiṣṭhira, he, how responsible king, just think over. Arjuna was also thinking before fighting. He was arguing with Kṛṣṇa that "If I kill my brothers, all the my sister-in-laws, they'll be widow."</p>
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</div>
<div id="LectureonSB1151NewYorkNovember291973_25" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="287" link="Lecture on SB 1.15.1 -- New York, November 29, 1973" link_text="Lecture on SB 1.15.1 -- New York, November 29, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.15.1 -- New York, November 29, 1973|Lecture on SB 1.15.1 -- New York, November 29, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the, not only it is the question of Arjuna or Kṛṣṇa, everyone of us. In the Upaniṣad it is said that Paramātmā, Kṛṣṇa, and the living entity they are sitting on the same tree, samāni vṛkṣe. One living entity is eating the fruit of the tree, and the other living entity is simply witnessing, anumantā. So Kṛṣṇa, He's situated in everyone's heart, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Because without His sanction, the living entity cannot do anything. Sarvasya cāhaṁ hṛdi sanniviṣṭo ([[Vanisource:BG 15.15 (1972)|BG 15.15]]), Kṛṣṇa says that "I am seated in everyone's heart." So, the living entity wants to do something out of his own whims, Kṛṣṇa says, or Kṛṣṇa gives good consultation that "This will not make you happy, don't do this." But he is persistent, he will do it. Then Kṛṣṇa sanctions, Paramātmā, "All right, you do it, at your risk."</p>
</div>
</div>
<div id="LectureonSB2125MontrealOctober231968_26" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="360" link="Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968" link_text="Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968">
<span class="link">[[Vanisource:Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968|Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If you go out from this temple you will also hear. Or the sound is always going on. If we do not want to hear, the hearing is going on. So here it is recommended that "That Bhagavān, the Supreme Personality of Godhead, who is the supreme controller, who is Hari, or who protects us from all difficulty, Hari, and sarvātmā—He is situated in everyone's heart—that Supreme Personality of Godhead, Supersoul, should be heard." Śrotavya, should be heard. We should be prepared to hear about Him. Śrotavyaḥ kīrtitavyaś ca. And we should discuss about Him, kīrtitavyaś ca. Smartavya. And if we hear and discuss, then, if we are really serious, then we shall remember also. Smartavya, and smartavyaś cecchatābhayam. Those who are actually desiring abhayam...</p>
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</div>
<div id="LectureonSB214DelhiNovember71973_27" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="364" link="Lecture on SB 2.1.4 -- Delhi, November 7, 1973" link_text="Lecture on SB 2.1.4 -- Delhi, November 7, 1973">
<span class="link">[[Vanisource:Lecture on SB 2.1.4 -- Delhi, November 7, 1973|Lecture on SB 2.1.4 -- Delhi, November 7, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is intelligence. Therefore Śukadeva Gosvāmī, tasmād bhārata: "You cannot depend all these foolish things. That is not possible. Now you prepare for death. It is very nice." Varīyān eṣa te praśnaḥ: ([[Vanisource:SB 2.1.1|SB 2.1.1]]) "Your question is very nice, that 'Whom shall I take shelter of? Shall I take shelter of Kṛṣṇa?' Yes." Tasmād bhārata sarvātmā. Kṛṣṇa is sarvātmā. He is situated in everyone's heart as friend. He is the real friend. He is giving me advice. He is within, conscience, which we..., or good instruction, counsel. He says that "Don't be materially attached." Sarva-dharmān parityajya mām ekam: ([[Vanisource:BG 18.66 (1972)|BG 18.66]]) "Come to Me.</p>
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</div>
<div id="LectureonSB214DelhiNovember71973_28" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="364" link="Lecture on SB 2.1.4 -- Delhi, November 7, 1973" link_text="Lecture on SB 2.1.4 -- Delhi, November 7, 1973">
<span class="link">[[Vanisource:Lecture on SB 2.1.4 -- Delhi, November 7, 1973|Lecture on SB 2.1.4 -- Delhi, November 7, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So if you take shelter of the only friend, the just friend, that will give us protection. Not anyone else. Everyone has got some self-interest.</p>
<p>So therefore here is the advice is, tasmād bhārata sarvātmā bhagavān harir īśvaraḥ ([[Vanisource:SB 2.1.5|SB 2.1.5]]). All these things are given. Sarvātmā. He is situated in everyone's heart. You haven't got to go somewhere to search Him. He is within you. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Simply you have to become sober to hear from Him. He talks with devotee. Nondevotee, He gives sanction indirectly, through the nature. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna... ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). He is sitting, but He is giving sanction through māyā. Because directly, He is not giving sanction. He doesn't want. What you are doing, He doesn't want.</p>
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</div>
<div id="LectureonSB32513BombayNovember131974_29" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="435" link="Lecture on SB 3.25.13 -- Bombay, November 13, 1974" link_text="Lecture on SB 3.25.13 -- Bombay, November 13, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.25.13 -- Bombay, November 13, 1974|Lecture on SB 3.25.13 -- Bombay, November 13, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"I know everything—past, present and future." Māṁ ca veda na kaścana: "But nobody understands Me." That is our position. God knows everything. Kṛṣṇa knows everything. But we do not know what is God. That is our position. We do not know. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Īśvara, God, Kṛṣṇa, is situated in everyone's heart. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: ([[Vanisource:BG 15.15 (1972)|BG 15.15]]) "I am entered in everyone's heart." Everyone's heart—not only the human being, but also animals or anything. Aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi (Bs. 5.35) **. He is within the atom. Therefore because He is within me, within you, and within everything, He knows everything. Therefore Kṛṣṇa says, vedāhaṁ samatītāni ([[Vanisource:BG 7.26 (1972)|BG 7.26]]). He knows everything. So because He knows everything, therefore we have to take lesson from Bhagavān. What Bhagavān says, if we take, that is perfect knowledge.</p>
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</div>
<div id="LectureonSB32538BombayDecember71974_30" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="459" link="Lecture on SB 3.25.38 -- Bombay, December 7, 1974" link_text="Lecture on SB 3.25.38 -- Bombay, December 7, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.25.38 -- Bombay, December 7, 1974|Lecture on SB 3.25.38 -- Bombay, December 7, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The paper is finished. But Kṛṣṇa is not like that. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). He has expansion, many, many thousands, many, many millions. Just like Kṛṣṇa says, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Kṛṣṇa is situated in everyone's heart, and there are many millions and trillions of heart. Not only human being, there are animals, there are trees, plants, aquatics, fishes, so many. Anantyāya, sa anantyāya kalpate. There is no counting of the living entities. They are so... And the Paramātmā, Kṛṣṇa's another feature, He is everywhere. That does not mean the same materialistic idea that "If Kṛṣṇa has entered so many millions of heart, then where is existence of Kṛṣṇa?" This is called Māyāvāda, nirviśeṣa, "Now Kṛṣṇa is finished." No.</p>
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</div>
<div id="LectureonSB32618BombayDecember271974_31" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="479" link="Lecture on SB 3.26.18 -- Bombay, December 27, 1974" link_text="Lecture on SB 3.26.18 -- Bombay, December 27, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.26.18 -- Bombay, December 27, 1974|Lecture on SB 3.26.18 -- Bombay, December 27, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">He is always enjoying in company with Śrīmatī Rādhārāṇī: ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). His only business is ānanda, sac-cid-ānanda-vigraha (Bs. 5.1).</p>
<p>But He has got so many other businesses, so many. He has to... Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ. Kṛṣṇa says that "I am situated in everyone's heart." And mattaḥ smṛtir jñānam apohanaṁ ca: ([[Vanisource:BG 15.15 (1972)|BG 15.15]]) "And through Me the living entity is getting intelligence, remembrance." So just see how much busy He is. Everyone's heart, īśvaraḥ paramaḥ... Īśvaraḥ sarva...</p>
</div>
</div>
<div id="LectureonSB32618BombayDecember271974_32" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="479" link="Lecture on SB 3.26.18 -- Bombay, December 27, 1974" link_text="Lecture on SB 3.26.18 -- Bombay, December 27, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.26.18 -- Bombay, December 27, 1974|Lecture on SB 3.26.18 -- Bombay, December 27, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Īśvara, the Supersoul, it is said here, antaḥ puruṣa-rūpeṇa, the Supersoul. And the Bhagavad-gītā also confirms, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ. He is situated in everyone's heart. In the Upaniṣads also, it is said that two birds are sitting in one tree. So one bird is eating the fruit, and the other bird is simply observing as witness. Anumantā upadraṣṭā—in the Bhagavad-gītā. So just imagine. There is no limit of the living entities. Sa anantyāya kalpate. Anantyāya means there is no numerical count. Innumerable. Nityo nityānām. Nityānām, bahuvacana, plural number... So there is no limit of these living entities. And still, Kṛṣṇa has to live within the heart of every living entity. Just see. And every living entity has different business. And He has to sanction and witness.</p>
</div>
</div>
<div id="LectureonSB32629BombayJanuary61975_33" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="489" link="Lecture on SB 3.26.29 -- Bombay, January 6, 1975" link_text="Lecture on SB 3.26.29 -- Bombay, January 6, 1975">
<span class="link">[[Vanisource:Lecture on SB 3.26.29 -- Bombay, January 6, 1975|Lecture on SB 3.26.29 -- Bombay, January 6, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Īśvara, the Supreme Personality of Godhead, is situated in everyone's heart. He is supervising what kind of yantra, or machine, this living entity requires for fulfilling his desires. That is karma. He is engaged in such karma, and he is manufacturing by his karma another body. Everything is going on by the laws of nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ([[Vanisource:BG 3.27 (1972)|BG 3.27]]). Guṇaiḥ. By different guṇas—sattva-guṇa, rajo-guṇa, tamo-guṇa, goodness, passion, and ignorance—very subtle machineries are going on. They are all material.</p>
</div>
</div>
<div id="LectureonSB32639BombayJanuary141975_34" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="495" link="Lecture on SB 3.26.39 -- Bombay, January 14, 1975" link_text="Lecture on SB 3.26.39 -- Bombay, January 14, 1975">
<span class="link">[[Vanisource:Lecture on SB 3.26.39 -- Bombay, January 14, 1975|Lecture on SB 3.26.39 -- Bombay, January 14, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">He is everywhere. Goloka eva nivasaty akhilātma-bhūtaḥ: (Bs. 5.37) "Although He is always in His abode, Goloka Vṛndāvana, still, He is present everywhere." How He is present? Aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi (Bs. 5.35). Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: ([[Vanisource:BG 18.61 (1972)|BG 18.61]]) "He is situated in everyone's heart." He is situated in each and every universe. The universe is created by His breathing.</p>
</div>
</div>
<div id="LectureonSB32644BombayJanuary191975_35" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="500" link="Lecture on SB 3.26.44 -- Bombay, January 19, 1975" link_text="Lecture on SB 3.26.44 -- Bombay, January 19, 1975">
<span class="link">[[Vanisource:Lecture on SB 3.26.44 -- Bombay, January 19, 1975|Lecture on SB 3.26.44 -- Bombay, January 19, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There is the hand of Kṛṣṇa. They are... So many people are working for inventing something, but one man takes the credit; other men cannot. Why? Why this discrimination? There must be some cause of this discrimination. That is explained in the Bhagavad-gītā, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am situated in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). Mattaḥ, "From Me, if I give you the intelligence, 'Now mix this chemical with this chemical, your product will come.' " Others, they have got the chemical, and the laboratory man also there. But one takes the credit; one cannot take the credit. That is due to Kṛṣṇa. If Kṛṣṇa gives the intelligence, then he gets the intelligence, and he takes the credit. Nimitta-mātraṁ bhava savyasācin.</p>
</div>
</div>
<div id="LectureonSB554VrndavanaOctober261976_36" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="537" link="Lecture on SB 5.5.4 -- Vrndavana, October 26, 1976" link_text="Lecture on SB 5.5.4 -- Vrndavana, October 26, 1976">
<span class="link">[[Vanisource:Lecture on SB 5.5.4 -- Vrndavana, October 26, 1976|Lecture on SB 5.5.4 -- Vrndavana, October 26, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is all due to our desire for sense gratification. These varieties. Otherwise, one variety would have been there, existing. Why there are so many varieties? And that is not my creation. Kṛṣṇa says in the Bhagavad-gītā that īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Īśvara, the Supreme Lord, Paramātmā, is situated in everyone's heart. And we are always praying. Even we do not pray, we are... "If I would have been like this, if I would have got this opportunity, then I would have eaten like this, I would have done like this." This is going on continually. Continually. Indriya-prītaya apṛṇoti. We are simply desiring one after... And it is God's business, thankless business, that He is noting down, "All right, I will give you facility like this."</p>
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</div>
<div id="LectureonSB5519VrndavanaNovember71976_37" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="551" link="Lecture on SB 5.5.19 -- Vrndavana, November 7, 1976" link_text="Lecture on SB 5.5.19 -- Vrndavana, November 7, 1976">
<span class="link">[[Vanisource:Lecture on SB 5.5.19 -- Vrndavana, November 7, 1976|Lecture on SB 5.5.19 -- Vrndavana, November 7, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just like the soul is there within the body but nobody can see where is that soul, similarly, God is also within this body but nobody can see. It is specifically mentioned, īśvaraḥ sarva bhūtānām hṛd deśe arjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). The Lord is situated in everyone's heart, but find out the heart, where is God. There is, but you cannot see. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ ([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]]). Present senses are unable to see. You have to prepare your eyes. Just like with cataract you cannot see anything. You have to undergo surgical operation. Then you will see. That surgical operation process is bhakti.</p>
</div>
</div>
<div id="LectureonSB6114BombayNovember101970_38" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="609" link="Lecture on SB 6.1.14 -- Bombay, November 10, 1970" link_text="Lecture on SB 6.1.14 -- Bombay, November 10, 1970">
<span class="link">[[Vanisource:Lecture on SB 6.1.14 -- Bombay, November 10, 1970|Lecture on SB 6.1.14 -- Bombay, November 10, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That is Paramātmā realization. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). He is situated in everyone's heart. Aṇḍāntara-stha-paramāṇu cayāntara-stham (Bs. 5.35). He is within the universe and He is also within the atom. That is Paramātmā realization. Everywhere, all-pervading. Akhilātma-bhūto. Goloka eva nivasaty (Bs. 5.37). Although He is situated in His Goloka Vṛndāvana-dhāma, He is everywhere. That everywhere aspect is Paramātmā. And that Goloka Vṛndāvana-sthiti is Bhagavān.</p>
</div>
</div>
<div id="LectureonSB6115LondonAugust31971_39" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="610" link="Lecture on SB 6.1.15 -- London, August 3, 1971" link_text="Lecture on SB 6.1.15 -- London, August 3, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.1.15 -- London, August 3, 1971|Lecture on SB 6.1.15 -- London, August 3, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Because here everyone is Kṛṣṇa conscious. They haven't forgotten Kṛṣṇa. Therefore they are in Vaikuṇṭha. Others may see that "Oh, you are in London. How you are in Vaikuṇṭha?" Just like Kṛṣṇa, in the Bhagavad-gītā is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: ([[Vanisource:BG 18.61 (1972)|BG 18.61]]) God is situated in everyone's heart. So everyone's heart means He is in the heart of the hog also. But if the hog is within the stool, that does not mean Kṛṣṇa is also within the stool. Similarly, the devotees, although they are in London or New York, they're in Vaikuṇṭha. That is to be realized when one is in Kṛṣṇa consciousness. Yatra tiṣṭhanti mad-bhaktā tatra tiṣṭhāmi nārada. Kṛṣṇa says, "I live there where My devotees are there." So Kṛṣṇa can be everywhere where there is devotee.</p>
</div>
</div>
<div id="LectureonSB6115NelloreJanuary81976_40" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="615" link="Lecture on SB 6.1.15 -- Nellore, January 8, 1976" link_text="Lecture on SB 6.1.15 -- Nellore, January 8, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.15 -- Nellore, January 8, 1976|Lecture on SB 6.1.15 -- Nellore, January 8, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"What, rascal, you are doing? What I say, you do it." (break) There are two living entities: one, the superior, who orders, and the other, inferior, who carries out the order. This is further explained in the Fifteenth Chapter of the Bhagavad-gītā. Sarvasya cāhaṁ hṛdi sanniviṣṭho mattaḥ smṛtir jñānam apohanaṁ ca ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). He says, Lord Kṛṣṇa said, that "I am situated in everyone's heart. I am giving order." Mattaḥ smṛtir jñānam. And then the jīvātmā gets knowledge and carries it out.</p>
</div>
</div>
<div id="LectureonSB612829PhiladelphiaJuly131975_41" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="647" link="Lecture on SB 6.1.28-29 -- Philadelphia, July 13, 1975" link_text="Lecture on SB 6.1.28-29 -- Philadelphia, July 13, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.28-29 -- Philadelphia, July 13, 1975|Lecture on SB 6.1.28-29 -- Philadelphia, July 13, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">He is not practiced. But he was given the chance. Kṛṣṇa gave him the conscience when the child was born to keep his name Nārāyaṇa. This is Kṛṣṇa's mercy, that "This rascal was My devotee, and now he is so fallen. All right, he is attracted to his children." So He gave the conscience, "Now keep your son's name Nārāyaṇa." Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ. Kṛṣṇa is situated in everyone's heart. Mattaḥ smṛtir jñānam apohanaṁ ca ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). Kṛṣṇa says, "From Me everything, remembrance and forgetfulness, come." Those who want to forget Kṛṣṇa, Kṛṣṇa helps him to forget: "All right, you forget." He does not give. He does not dictate from the within. And one who is foolishly in bad association, unfortunately forgets Kṛṣṇa, then Kṛṣṇa gives him chance. Offenders are very nuisance.</p>
</div>
</div>
<div id="LectureonSB6137SanFranciscoJuly191975_42" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="659" link="Lecture on SB 6.1.37 -- San Francisco, July 19, 1975" link_text="Lecture on SB 6.1.37 -- San Francisco, July 19, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.37 -- San Francisco, July 19, 1975|Lecture on SB 6.1.37 -- San Francisco, July 19, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So it is said that the Brahmā is the first living being who understood Vedas. So how he understood? Where is The teacher? There is no other creature. How he understood Vedas? Now, that teacher was Kṛṣṇa, and He is situated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). So He is teaching from the heart. So Kṛṣṇa teaches—He is so kind—as caitya-guru, from the heart, and He sends His representative from outside. Caitya-guru and guru, both ways, Kṛṣṇa is trying. Kṛṣṇa is so kind. So therefore Vedas, they are not man-made books. Veda, apauruṣeya. Apauruṣeya means not made by... We should not take Vedas as ordinary mental speculation book. No. It is perfect knowledge. It is perfect knowledge. And one has to take as it is, without any adulteration, interpretation.</p>
</div>
</div>
<div id="LectureonSB6142LosAngelesJuly231975_43" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="670" link="Lecture on SB 6.1.42 -- Los Angeles, July 23, 1975" link_text="Lecture on SB 6.1.42 -- Los Angeles, July 23, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.42 -- Los Angeles, July 23, 1975|Lecture on SB 6.1.42 -- Los Angeles, July 23, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Demigods or God, God is also situated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Devaḥ. And sandhyā. In the morning there is sun, in the evening there is moon, and sandhyā ahanī. Ahanī means day. And diśaḥ, the direction: east, west, north, south, then corner, then up and down. These are called diśaḥ. Kam, then water. And kuḥ means the land. Kaṁ kuḥ svayaṁ dharma. And the Dharmarāja, Yamarāja, he is present. Iti, "thus," hi, "indeed," ete, "all these," daihyasya. Daihyasya means one who has accepted this body, material body. A living entity who has accepted this material body he has to work. This is called field of work. In the Bhagavad-gītā it is called What is called?</p>
</div>
</div>
<div id="LectureonSB6143LosAngelesJuly241975_44" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="672" link="Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975" link_text="Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975|Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If you like, you become animal. If you like, you can become demigod. Everything, fully. That little independence is there. As you like, Kṛṣṇa will give you facility.</p>
<p>Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati: ([[Vanisource:BG 18.61 (1972)|BG 18.61]]) "My dear Arjuna, the Lord is situated in everyone's heart." Why He is situated there? Because He is the suhṛdaṁ sarva-bhūtānām ([[Vanisource:BG 5.29 (1972)|BG 5.29]]). We are sons of God. He is very sorry that unnecessarily we are wandering within this universe and suffering in different types of bodies, and this is going on. So īśvara, He is very well-wisher, friend. He is simply trying to turn His face towards you. That's it. Īśvaraḥ sarva-bhūtānām ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). He has given little freedom, so do whatever you like.</p>
</div>
</div>
<div id="LectureonSB6148DallasJuly301975_45" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="682" link="Lecture on SB 6.1.48 -- Dallas, July 30, 1975" link_text="Lecture on SB 6.1.48 -- Dallas, July 30, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.48 -- Dallas, July 30, 1975|Lecture on SB 6.1.48 -- Dallas, July 30, 1975]]: </span><div class="text"><p style="display: inline;">Nitai: "The omnipotent Yamarāja is as good as Lord Brahmā because although he is situated in his own abode or being situated in everyone's heart like Paramātmā, by his mind he observes the past activities of a living entity, and according to that, by the same mind he understands how the living entity will act in his future life."</p>
<p>Prabhupāda:</p>
:manasaiva pure devaḥ
:pūrva-rūpaṁ vipaśyati
:anumīmāṁsati apūrvaṁ
:manasā bhagavān ajaḥ
:([[Vanisource:SB 6.1.48|SB 6.1.48]])
<p>So now the Yamadūtas are describing about Yamarāja, who is as good as Brahmā. He is entrusted with the majestical power To Yamarāja not all the living beings are taken to, neither the animals, only the human being and those who are criminals or sinful, not all of them.</p>
</div>
</div>
<div id="LectureonSB6148DetroitJune141976_46" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="683" link="Lecture on SB 6.1.48 -- Detroit, June 14, 1976" link_text="Lecture on SB 6.1.48 -- Detroit, June 14, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.48 -- Detroit, June 14, 1976|Lecture on SB 6.1.48 -- Detroit, June 14, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We cannot ascertain what is our aim of life, so we have to follow these mahājanas. Yamarāja is mahājana. Baliḥ vaiyāsakir vayam. So, (reading:) "One should not consider Yamarāja an ordinary living being. He's as good as Lord Brahmā. He has the complete cooperation of the Supreme Lord, who is situated in everyone's heart, and therefore by the grace of the Supersoul he can see the past, present and future of a living being from within. The word anumīmāṁsate means that he can decide in consultation with the Supersoul. Anu means 'following.' The actual decisions concerning the next lives of the living entities are made by the Supersoul and they are carried out by Yamarāja." So actual witness is the Supreme Personality of Godhead. Everyone's heart He's living. Kṛṣṇa says in the Bhagavad-gītā:</p>
</div>
</div>
<div id="LectureonSB6149NewOrleansFarmAugust11975_47" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="684" link="Lecture on SB 6.1.49 -- New Orleans Farm, August 1, 1975" link_text="Lecture on SB 6.1.49 -- New Orleans Farm, August 1, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.49 -- New Orleans Farm, August 1, 1975|Lecture on SB 6.1.49 -- New Orleans Farm, August 1, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">For special, for the devotees... He is situated in everyone's heart, but a devotee who is trying to understand Kṛṣṇa He helps. He helps. To the nondevotees, they have no concern with the... They are just like animal—eating, sleeping, sex life and defense. They do not care for anything, to understand God or his relationship with God. For them, they think there is no God, and Kṛṣṇa also says, "Yes, there is no God. You sleep." That's all. Therefore sat-saṅga required. This sat-saṅga, satāṁ prasaṅgāt. By the association of devotee we awaken our inquisitiveness about God. Therefore the centers are required. It is not unnecessarily we are opening so many centers. No. It is for the benefit of the human society. (aside:) You can... This fly...</p>
</div>
</div>
<div id="LectureonSB7531MauritiusOctober41975_48" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="732" link="Lecture on SB 7.5.31 -- Mauritius, October 4, 1975" link_text="Lecture on SB 7.5.31 -- Mauritius, October 4, 1975">
<span class="link">[[Vanisource:Lecture on SB 7.5.31 -- Mauritius, October 4, 1975|Lecture on SB 7.5.31 -- Mauritius, October 4, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">You are desiring the... Just like "I want to enjoy like this," and God is giving you facility: "All right, you enjoy like this." Just like driver. You are asking driver, "Please take me to this place," so driver is taking you to that place. Similarly it is said in the Bhagavad-gītā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati: ([[Vanisource:BG 18.61 (1972)|BG 18.61]]) "My dear Arjuna, the God is situated in everyone's heart, core of the heart," bhrāmayan sarva-bhūtāni ([[Vanisource:BG 18.61 (1972)|BG 18.61]]), "and He is causing the traveling of the living entity," yantrārūḍhāni māyayā, "on a machine which is given by this material nature." So this body is just like a machine, motorcar, and Kṛṣṇa is the driver, charioteer. And as you are desiring, He is driving your car in the same way or He is supplying different types of car. In this way you are... Life after life, you are trying to satisfy your senses. Kṛṣṇa is giving you the facility, God is giving you the facility, but He is asking you that "Give up this business, nonsense."</p>
</div>
</div>
<div id="LectureonSB7669MontrealJune231968_49" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="758" link="Lecture on SB 7.6.6-9 -- Montreal, June 23, 1968" link_text="Lecture on SB 7.6.6-9 -- Montreal, June 23, 1968">
<span class="link">[[Vanisource:Lecture on SB 7.6.6-9 -- Montreal, June 23, 1968|Lecture on SB 7.6.6-9 -- Montreal, June 23, 1968]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes. Kṛṣṇa is always with you. He is within your heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: ([[Vanisource:BG 18.61 (1972)|BG 18.61]]) "The Supreme Personality of Godhead is situated in everyone's heart." In your heart, in my heart, everyone's heart.</p>
<p>Guest (7): How do you reach there?</p>
<p>Prabhupāda: That requires practice. Kṛṣṇa is always with you. In this explanation of Prahlāda Mahārāja we shall come to that point. Kṛṣṇa is not without you. Aṇḍāntarasthaṁ paramāṇu-cayāntarastham. Kṛṣṇa is even within the atom. That is realization. One has to realize, and one has to talk with Kṛṣṇa. So that means he has to qualify himself. Just like in your body there are so many things—do you know everything? Do you know everything?</p>
</div>
</div>
<div id="LectureonSB772226SanFranciscoMarch101967_50" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="775" link="Lecture on SB 7.7.22-26 -- San Francisco, March 10, 1967" link_text="Lecture on SB 7.7.22-26 -- San Francisco, March 10, 1967">
<span class="link">[[Vanisource:Lecture on SB 7.7.22-26 -- San Francisco, March 10, 1967|Lecture on SB 7.7.22-26 -- San Francisco, March 10, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That means God is situated both within your heart, within my heart, in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). This is also explained in the Bhagavad-gītā, that the Supreme Lord, by His plenary expansion, by Paramātmā expansion, He is situated in everyone's heart. Therefore, what you are feeling individually, that is known to God. What you are thinking individually, that is known to God. What I am thinking individually, that is known to God. Therefore we cannot hide anything from God. He is situated within.</p>
<p>So if you are sincerely in God's service, if you are sincerely in Kṛṣṇa consciousness, He knows it. He knows it that you are not anxious. So he will give you intelligence so that you can make progress towards God. And, if you don't want, if you want to make progress in this material change of bodies, then God will give you such intelligence so that you can make your advancement materially.</p>
</div>
</div>
<div id="LectureonSB772226SanFranciscoMarch101967_51" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="775" link="Lecture on SB 7.7.22-26 -- San Francisco, March 10, 1967" link_text="Lecture on SB 7.7.22-26 -- San Francisco, March 10, 1967">
<span class="link">[[Vanisource:Lecture on SB 7.7.22-26 -- San Francisco, March 10, 1967|Lecture on SB 7.7.22-26 -- San Francisco, March 10, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">And, if you don't want, if you want to make progress in this material change of bodies, then God will give you such intelligence so that you can make your advancement materially. He has given you full freedom. Sarvasya cāhaṁ hṛdi sanniviṣṭo ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). In the Bhagavad-gītā you'll find this verse, that He is situated in everyone's heart, and He is giving intelligence. If you want to enjoy this material world by changing different... Because you have to change your body. You are making your next body in this body. There is no certainty what kind of body you are making, but you are responsible for making your next body. As I have several times discussed that the, at the time of death, the mental condition will help you to have another next body, mental condition. So if your mental condition is very nice, whatever you think, God has given you chance: you get next immediately. Similarly, if you think of Kṛṣṇa, then your next body is like Kṛṣṇa. Therefore Kṛṣṇa consciousness is so important.</p>
</div>
</div>
<div id="LectureonSB798CalcuttaMarch51972_52" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="799" link="Lecture on SB 7.9.8 -- Calcutta, March 5, 1972" link_text="Lecture on SB 7.9.8 -- Calcutta, March 5, 1972">
<span class="link">[[Vanisource:Lecture on SB 7.9.8 -- Calcutta, March 5, 1972|Lecture on SB 7.9.8 -- Calcutta, March 5, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Tene means broadcasted, expanded. So tene brahma, brahma means śabda-brahma, Vedas. Hṛda, one may question how Brahma was instructed. So that is also stated, hṛda. Hṛda means from within the heart. So, therefore, Kṛṣṇa is also caitya-guru, a guru, spiritual master, within the heart. Sarvasya cāhaṁ hṛdi sanniviṣṭhaḥ. In the Bhagavad-gītā, Kṛṣṇa says that "I am situated in everyone's heart." Sarvasya ca ahaṁ hṛdi sanniviṣṭaḥ. Sarvasya cāham hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). "From Me one can remember, one can forget." How is that? Kṛṣṇa helps one to remember and one helps..., He helps one to forget. That is also replied in the Bhagavad-gītā, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham ([[Vanisource:BG 4.11 (1972)|BG 4.11]]). If you want to forget Kṛṣṇa, Kṛṣṇa will give you facilities to forget Him forever.</p>
</div>
</div>
<div id="LectureonSB798CalcuttaMarch51972_53" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="799" link="Lecture on SB 7.9.8 -- Calcutta, March 5, 1972" link_text="Lecture on SB 7.9.8 -- Calcutta, March 5, 1972">
<span class="link">[[Vanisource:Lecture on SB 7.9.8 -- Calcutta, March 5, 1972|Lecture on SB 7.9.8 -- Calcutta, March 5, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa says that one can overcome the influence of raja-guṇa and tama-guṇa by simply hearing about Kṛṣṇa in the Bhagavad-gītā or from the Śrīmad-Bhāgavatam. That is the recommendation.</p>
<p>The recommendation is śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ ([[Vanisource:SB 1.2.17|SB 1.2.17]]). Śṛṇvataṁ sva-kathāḥ kṛṣṇaḥ. Kṛṣṇa, as I already told you, Kṛṣṇa is situated in everyone's heart. So when people are anxious to hear about Kṛṣṇa, this is the only qualification. Just like you are so kind, you are anxious to hear about Kṛṣṇa because here there is no other business than Kṛṣṇa. All of you who have come here, it is due to your anxiousness to hear about Kṛṣṇa. Because our society's name is Kṛṣṇa Consciousness. When I registered this society, some friend suggested that "Why don't you make it God Consciousness?" I said "No. God means Kṛṣṇa."</p>
</div>
</div>
</div>

The Lord is situated in everyone's heart (Lectures, Other)

2018-07-01T15:07:28Z

LeoRP:

The Lord is situated in everyone's heart (Lectures, BG)

2018-07-01T15:07:07Z

LeoRP:

The Lord is situated in everyone's heart (Conversations)

2018-07-01T15:06:42Z

LeoRP:

The Lord is situated in everyone's heart (CC & Other Books)

2018-07-01T15:06:16Z

LeoRP:

The Lord is situated in everyone's heart (BG)

2018-07-01T15:05:25Z

LeoRP:

The proselytizing method of Bhagavad-gita is to turn the face of all mundaners towards the transcendental service of the Absolute Personality of Godhead, Sri Krishna

2018-07-01T10:56:32Z

LeoRP:

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[[Category:Proselytizing]]
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[[Category:Krsna and the Bhagavad-gita]]
[[Category:Turn]]
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[[Category:Toward]]
[[Category:Transcendental Service to God]]
[[Category:Serving Krsna]]
[[Category:Krsna Is The Absolute Personality of Godhead]]
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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1947_to_1965_Correspondence" class="sub_section" sec_index="0" parent="Correspondence" text="1947 to 1965 Correspondence"><h3>1947 to 1965 Correspondence</h3>
</div>
<div id="LettertoMrBaileyAllahabad7July1953_0" class="quote" parent="1947_to_1965_Correspondence" book="Let" index="15" link="Letter to Mr. Bailey -- Allahabad 7 July, 1953" link_text="Letter to Mr. Bailey -- Allahabad 7 July, 1953">
<div class="heading">The proselytizing method of "Bhagavad-gita" is to turn the face of all mundaners towards the transcendental service of the Absolute Personality of Godhead "Sri Krishna" which process can only save them (the mundaners) from all calamities past present and future.
</div>
<span class="link">[[Vanisource:Letter to Mr. Bailey -- Allahabad 7 July, 1953|Letter to Mr. Bailey -- Allahabad 7 July, 1953]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The word "Hindu" is somewhat foreign according to India's spiritual or cultural conception. The exact word used for this purpose is "Sanatanam" or the eternal. Sri "Bhagavad-gita" gives us the message that "Sanatana" religion is meant not only for the "Hindus," the Indians or all the humanity at large but also for all living beings on earth.</p>
<p>It is wrong to interpret that Vedic religion (commonly known as "Hinduism") is not proselytistic. The proselytizing method of "Bhagavad-gita" is to turn the face of all mundaners towards the transcendental service of the Absolute Personality of Godhead "Sri Krishna" which process can only save them (the mundaners) from all calamities past present and future.</p>
<p>The present Godless civilization has to be remoulded into Godly one and for this purpose all missionaries (Hindu or non-Hindu) who have regard for scientific proselytizing method may join this "League of Devotees"</p>
</div>
</div>
</div>

Padma Purana says that only when one becomes spiritually saturated by the transcendental service to the Lord, then, are the transcendental name, form, quality and pastimes of the Lord revealed to you

2018-06-30T15:53:07Z

LeoRP:

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{{terms|"Padma Purana says that only when one becomes spiritually saturated by the transcendental service to the Lord, then, are the transcendental name, form, quality and pastimes of the Lord revealed to you"}}
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[[Category:Padma Purana]]
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[[Category:When One Becomes...]]
[[Category:Spiritually]]
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[[Category:Transcendental Service to God]]
[[Category:God's Name]]
[[Category:God's Form]]
[[Category:God's Qualities]]
[[Category:God's Pastimes]]
[[Category:Revealing God]]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG6612LosAngelesFebruary151969_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="212" link="Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969" link_text="Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969">
<div class="heading">Padma Purāṇa says that only when one becomes spiritually saturated by the transcendental service to the Lord, then, are the transcendental name, form, quality and pastimes of the Lord revealed to you. You cannot understand by your own endeavor, but God reveals to you. Just like if you want to see just now the sun, it is now darkness. If you say, "Oh I have got a very strong torchlight. Come on, I shall show you the sunlight, sun." You cannot show. But when the sun rises out of its own will in the morning, you can see.
</div>
<span class="link">[[Vanisource:Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969|Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">God has form, but He is sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat, cit, ānanda. Sat means eternal. Sat means eternal, cit means knowledge and ānanda means pleasure. So God has form, but He has got a form which is full of pleasure, full of knowledge, and eternal. Now compare your body. Your body is neither eternal nor full of pleasure nor full of knowledge. Therefore God has form, but He has got a different form. But as soon as we speak of form, we think the form must be like this. Therefore the opposite, no form. That's no knowledge. That is not knowledge. Therefore in the Padma Purāṇa it is said that you cannot understand about the form, name, quality, paraphernalia of God with these material senses. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ ([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]]). By your sense speculation, because your senses are imperfect, how you can speculate on the supreme perfect? That is not possible. Then how it is possible? Sevonmukhe hi jihvādau. If you train your senses, if you purify your senses, that purified sense will help you to see God.</p>
<p>Just like if you have got some disease, cataract on your eye, that does not mean you cannot see. Because your eyes are suffering from cataract, you cannot see. That does not mean there is nothing to be seen. You cannot see. Similarly, you cannot just conceive what is the form of God now, but if our cataract is removed, you can see. That is required. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). The Brahma-saṁhitā says that devotees whose eyes are anointed with the love of God ointment, such persons, within his heart, seeing God Kṛṣṇa, always, twenty-four hours. Not that... So you require to purify your senses. Then you'll be able to understand what is the form of God, what is the name of God, what is the quality of God, what is the paraphernalia. God as everything. These things are discovered in Vedic literature.</p>
<p>Just like apāni-pādo javana-gṛhīta. It is said that God has no hands or legs. But He can accept anything you offer. God has no eyes, and ears, but He can see everything and He can hear everything. So these are contradiction. That means whenever we speak of seeing, we think somebody must have eyes like this. That is our material conception. God has eyes, He can see even in the darkness. You cannot see in the darkness. So He has got a different eye. God can hear. If God is in His kingdom which is millions and millions of miles away, but if you are talking something, whispering, conspiracy, He can hear. Because He is sitting within you. So you cannot avoid God's seeing and God's hearing or God's touching.</p>
<p>Just like in the Bhagavad-gītā it is said:</p>
:patraṁ puṣpaṁ phalaṁ toyaṁ
:yo me bhaktyā prayacchati
:tad ahaṁ bhakty-upahṛtam
:aśnāmi prayatātmanaḥ
:([[Vanisource:BG 9.26 (1972)|BG 9.26]])
<p>"If somebody offers Me flower, fruits, vegetables, milk, with devotional love, I accept and eat." Now how He's eating, that you cannot see in the present—but He is eating. That we are experiencing daily. We are offering Kṛṣṇa, according to the ritualistic process, and you see the taste of the food is changed immediately. That is practical. He eats, but because He is full, He does not eat like us. Just like if I give you a plate of foodstuff, you finish. But God is not hungry, but He eats. He eats and keeps the things as it is. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation). God is so full, that He can take all the foodstuff that you offer, still it remains as it is. He can eat with His eyes. That is stated in the Brahma-saṁhitā: aṅgāni yasya sakalendriya-vṛttimanti. Every part of the limb of the body of God has got all the potencies of other limb. Just like you can see with your eyes. But you cannot eat with your eyes. But God, if He simply sees the foodstuff you have offered, that is His eating.</p>
<p>So these things cannot be understood at the present moment. Therefore this Padma Purāṇa says that only when one becomes spiritually saturated by the transcendental service to the Lord, then, are the transcendental name, form, quality and pastimes of the Lord revealed to you. You cannot understand by your own endeavor, but God reveals to you. Just like if you want to see just now the sun, it is now darkness. If you say, "Oh I have got a very strong torchlight. Come on, I shall show you the sunlight, sun." You cannot show. But when the sun rises out of its own will in the morning, you can see. Similarly you cannot see God by your endeavor because your senses are all nonsense. You have to purify your senses and you have to wait for the time when God will be pleased to reveal Himself before you. That is the process. You cannot challenge. "Oh my dear God, my dear Kṛṣṇa, please come. I shall see you." No, God is not your order supplier, your servant. So when He'll be pleased, you'll see.</p>
<p>So our process is how to please Him so that He will be revealed to me. That is real process. You cannot, therefore they are mistaking a nonsense God. Because they cannot see God, anybody says that "I am God," are accepted. But they do not know what is God. Somebody says that "I am searching after the truth." But you must know what is the truth. Otherwise how you will search out truth? Suppose if you want to purchase gold. You must theoretically know, or at least some experience what is gold. Otherwise people will cheat you. So these people are being cheated, accepting so many rascals as God. Because they do not know what is God. Anyone comes, "Oh, I am God," and the rascal—he is rascal, and the man who says that "I am God," he's also rascal. So rascal society and one rascal is accepted God. God is not like that. One has to qualify himself to see God, to understand God. That is Kṛṣṇa consciousness.</p>
</div>
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</div>

I am very eager to broadcast the secret of my success to all men and women of the world as a natural consequence and I am seeking your excellency's help and co-operation in this great attempt of transcendental service

2018-06-29T14:28:38Z

LeoRP:

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{{terms|"I am therefore very eager to broadcast the secret of my success to all men and women of the world as a natural consequence and I am seeking your excellency's help and co-operation in this great attempt of transcendental service"}}
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{{compiler|Visnu Murti}}
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[[Category:I Am (Prabhupada)]]
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[[Category:My Secret of Success (Prabhupada)]]
[[Category:Men and Women]]
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[[Category:Help Me (Prabhupada)]]
[[Category:Cooperate With Me (Prabhupada)]]
[[Category:In This]]
[[Category:My Attempts (Prabhupada)]]
[[Category:Transcendental Service to God]]
</div>
<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1947_to_1965_Correspondence" class="sub_section" sec_index="0" parent="Correspondence" text="1947 to 1965 Correspondence"><h3>1947 to 1965 Correspondence</h3>
</div>
<div id="LettertoDrRajendraPrasadPresidentofIndianUnionDelhi21November1956_0" class="quote" parent="1947_to_1965_Correspondence" book="Let" index="25" link="Letter to Dr. Rajendra Prasad, President of Indian Union -- Delhi 21 November, 1956" link_text="Letter to Dr. Rajendra Prasad, President of Indian Union -- Delhi 21 November, 1956">
<div class="heading">I am therefore very eager to broadcast the secret of my success to all men and women of the world as a natural consequence and I am seeking your excellency's help and co-operation in this great attempt of transcendental service.
</div>
<span class="link">[[Vanisource:Letter to Dr. Rajendra Prasad, President of Indian Union -- Delhi 21 November, 1956|Letter to Dr. Rajendra Prasad, President of Indian Union -- Delhi 21 November, 1956]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The aim of life should be to make a sincere effort to go "Back to Godhead" but contrary to this, the tendency is to go back to hell or in the cycle of evolutionary animal life as it is described in the 16th chapter of Bhagavad-gita.</p>
<p>Please therefore save them from the great falldown. Believe me or not, I have got the clue of going "Back to Godhead" just after leaving my present material body and in order to take along with me all my contemporary men and women of the world, I have started my paper "Back to Godhead" as one of the means to the way.</p>
<p>Please do not think of me as an wonderful or a mad man when I say that I shall go "Back to Godhead" after leaving my present material body! It is quite possible for everyone and all of us.</p>
<p>In the Bhagavad-gita it is said very clearly that whosoever may adopt the specific principle of accepting Sri Krishna the Personality of Godhead, he will be able to achieve the highest transcendental goal of life,—never mind what he is either a born untouchable, a fallen woman, a laborer or a man dealing in rupees annas pies. His being so, what is there difficulty for a pious "Brahmin" and devoted king for going "Back to Godhead"? Everyone should therefore adopt this principle of going "Back to Godhead" in order to get released from the world of miseries, with temporary existence.</p>
<p>This fact is corroborated by Sri Caitanya Mahaprabhu as the practical demonstrator of Bhagavad-gita and as the most magnanimous incarnation of Sri Krishna—the Personality of Sri Krishna Caitanya has made the path of going "Back to Godhead" so easy for every one that even a boy of the world can swim across the ocean of religiosity, although it is injected with so many dangerous animals ready to devour up a fallen person in that great massive water. I have simply adopted the easy method of Sri Caitanya Mahaprabhu just suitable to the modern people in general. As such I am feeling as sure of going "Back to Godhead" as I feel without any doubt after taking my dinner that I have eaten to my satisfaction. This feeling is a necessary concomitant factor of the great science of devotional service in the approved line of Sri Caitanya Mahaprabhu.</p>
<p>I am therefore very eager to broadcast the secret of my success to all men and women of the world as a natural consequence and I am seeking your excellency's help and co-operation in this great attempt of transcendental service.</p>
<p>I am enclosing herewith 12 (twelve) copies of "Back to Godhead" (I to XII) for your excellency's reference. If possible kindly go through them all and I am sure that your honour will understand me right about my assertion. If it is not so possible, your excellency can kindly give a glance over the head lines only, and I am sure that will also give your excellency an idea of my definite assertion.</p>
<p>To make a world wide propaganda for this most essential service to humanity, it is necessary that your excellency will stretch the helping hand necessary in this matter, as your exalted honour is personally fit also to do this job. Although the method is very simple for universal adoption, it is not possible for me to express in this letter all the words that I wish to tell your honour. As such, I am seeking an interview with your honour herewith. When your excellency will see personally the papers and programme of work about my bona fides, I am sure your excellency will be interested in co-operating with me. There is immense work to be done so far India's spiritual asset is concerned and I think the Govt. may take up the matter scientifically for the good of all men. India's specific culture demands that there should be a ministry of spiritual affairs to save the great culture of "Bharatavarsa".</p>
<p>I am crying alone in the wilderness at the present moment. So please help me in this noble cause and oblige.</p>
</div>
</div>
</div>

Transcendental service of the Lord (SB)

2018-06-29T10:59:33Z

LeoRP:

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{{terms|"transcendental love and service"|"transcendental personal service"|"transcendental service"|"transcendental voluntary service"}}
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{{compiler|Labangalatika|ChandrasekharaAcarya}}
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[[Category:Transcendental Service to God|1]]
[[Category:Compilations from Books]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB1217_0" class="quote" parent="SB_Canto_1" book="SB" index="40" link="SB 1.2.17" link_text="SB 1.2.17">
<span class="link">[[Vanisource:SB 1.2.17|SB 1.2.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord is reciprocally respondent to His devotees. When He sees that a devotee is completely sincere in getting admittance to the transcendental service of the Lord and has thus become eager to hear about Him, the Lord acts from within the devotee in such a way that the devotee may easily go back to Him. The Lord is more anxious to take us back into His kingdom than we can desire. Most of us do not desire at all to go back to Godhead. Only a very few men want to go back to Godhead. But anyone who desires to go back to Godhead, Śrī Kṛṣṇa helps in all respects.</p>
</div>
</div>
<div id="SB1225_1" class="quote" parent="SB_Canto_1" book="SB" index="48" link="SB 1.2.25" link_text="SB 1.2.25">
<span class="link">[[Vanisource:SB 1.2.25|SB 1.2.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The purpose of performing religion is neither to profit by material gain nor to get the simple knowledge of discerning matter from spirit. The ultimate aim of religious performances is to release oneself from material bondage and regain the life of freedom in the transcendental world, where the Personality of Godhead is the Supreme Person. Laws of religion, therefore, are directly enacted by the Personality of Godhead, and except for the mahājanas, or the authorized agents of the Lord, no one knows the purpose of religion. There are twelve particular agents of the Lord who know the purpose of religion, and all of them render transcendental service unto Him. Persons who desire their own good may follow these mahājanas and thus attain the supreme benefit.</p>
</div>
</div>
<div id="SB1432_2" class="quote" parent="SB_Canto_1" book="SB" index="130" link="SB 1.4.32" link_text="SB 1.4.32">
<span class="link">[[Vanisource:SB 1.4.32|SB 1.4.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although Vyāsadeva was an empowered divinity, he still felt dissatisfaction because in none of his works were the transcendental activities of the Lord properly explained. The inspiration was infused by Śrī Kṛṣṇa directly in the heart of Vyāsadeva, and thus he felt the vacuum as explained above. It is definitely expressed herewith that without the transcendental loving service of the Lord, everything is void; but in the transcendental service of the Lord, everything is tangible without any separate attempt at fruitive work or empiric philosophical speculation.</p>
</div>
</div>
<div id="SB1510_3" class="quote" parent="SB_Canto_1" book="SB" index="141" link="SB 1.5.10" link_text="SB 1.5.10">
<span class="link">[[Vanisource:SB 1.5.10|SB 1.5.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Spiritually advanced men who are compared to the swans do not take pleasure in such dead literatures, which are sources of pleasure for men who are spiritually dead. These literatures in the modes of passion and ignorance are distributed under different labels, but they can hardly help the spiritual urge of the human being, and thus the swanlike spiritually advanced men have nothing to do with them. Such spiritually advanced men are called also mānasa because they always keep up the standard of transcendental voluntary service to the Lord on the spiritual plane. This completely forbids fruitive activities for gross bodily sense satisfaction or subtle speculation of the material egoistic mind.</p>
</div>
</div>
<div id="SB1621_4" class="quote" parent="SB_Canto_1" book="SB" index="192" link="SB 1.6.21" link_text="SB 1.6.21">
<span class="link">[[Vanisource:SB 1.6.21|SB 1.6.21, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In his present life, which is completely freed from all material hankerings, Śrī Nārada Muni does not go into the forest, although he can turn every place into Vaikuṇṭha by his presence only. He travels from one planet to another to convert men, gods, Kinnaras, Gandharvas, ṛṣis, munis and all others to become devotees of the Lord. By his activities he has engaged many devotees like Prahlāda Mahārāja, Dhruva Mahārāja and many others in the transcendental service of the Lord. A pure devotee of the Lord, therefore, follows in the footsteps of the great devotees like Nārada and Prahlāda and engages his whole time in glorifying the Lord by the process of kīrtana. Such a preaching process is transcendental to all material qualities.</p>
</div>
</div>
<div id="SB1622_5" class="quote" parent="SB_Canto_1" book="SB" index="193" link="SB 1.6.22" link_text="SB 1.6.22">
<span class="link">[[Vanisource:SB 1.6.22|SB 1.6.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The more a person is engaged in the transcendental loving service of the Lord, the more he acquires a hankering for it. That is the transcendental nature of godly service. Material service has satiation, whereas spiritual service of the Lord has neither satiation nor end. One can go on increasing his hankerings for the loving transcendental service of the Lord, and yet he will not find satiation or end. By intense service of the Lord, one can experience the presence of the Lord transcendentally. Therefore seeing the Lord means being engaged in His service because His service and His person are identical.</p>
</div>
</div>
<div id="SB1623_6" class="quote" parent="SB_Canto_1" book="SB" index="194" link="SB 1.6.23" link_text="SB 1.6.23">
<span class="link">[[Vanisource:SB 1.6.23|SB 1.6.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The neophyte devotee has no ability to approach the Absolute Personality of Godhead by the strength of his present imperfect material senses, and therefore under the direction of the spiritual master he is trained in transcendental service of the Lord. And by such training, even for some days, the neophyte devotee gets intelligence in such transcendental service, which leads him ultimately to get free from perpetual inhabitation in the material worlds and to be promoted to the transcendental world to become one of the liberated associates of the Lord in the kingdom of God.</p>
</div>
</div>
<div id="SB1624_7" class="quote" parent="SB_Canto_1" book="SB" index="195" link="SB 1.6.24" link_text="SB 1.6.24">
<span class="link">[[Vanisource:SB 1.6.24|SB 1.6.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Devotional service rendered to the Personality of Godhead never goes in vain. Since the Personality of Godhead is eternal, intelligence applied in His service or anything done in His relation is also permanent. In the Bhagavad-gītā it is said that such transcendental service rendered unto the Personality of Godhead accumulates birth after birth, and when the devotee is fully matured, the total service counted together makes him eligible to enter into the association of the Personality of Godhead. Such accumulation of God's service is never vanquished, but increases till fully matured.</p>
</div>
</div>
<div id="SB1633_8" class="quote" parent="SB_Canto_1" book="SB" index="204" link="SB 1.6.33" link_text="SB 1.6.33">
<span class="link">[[Vanisource:SB 1.6.33|SB 1.6.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As soon as a pure devotee engages himself in the pure devotional service of hearing, chanting and remembering the name, fame and activities of the Lord, at once He becomes visible to the transcendental eyes of the pure devotee by reflecting Himself on the mirror of the heart by spiritual television. Therefore a pure devotee who is related with the Lord in loving transcendental service can experience the presence of the Lord at every moment.</p>
</div>
</div>
<div id="SB1636_9" class="quote" parent="SB_Canto_1" book="SB" index="207" link="SB 1.6.36" link_text="SB 1.6.36">
<span class="link">[[Vanisource:SB 1.6.36|SB 1.6.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The process of devotional activities from the beginning to the stage of transcendence is all duly explained to satisfy the inquiries of Vyāsadeva. He has explained how the seeds of devotional service were sown by transcendental association and how they gradually developed by hearing the sages. The result of such hearing is detachment from worldliness, so much so that even a small boy could receive the death news of his mother, who was his only caretaker, as the blessing of God. And at once he took the opportunity to search out the Lord. A sincere urge for having an interview with the Lord was also granted to him, although it is not possible for anyone to see the Lord with mundane eyes. He also explained how by execution of pure transcendental service one can get rid of the fruitive action of accumulated work and how he transformed his material body into a spiritual one.</p>
</div>
</div>
<div id="SB1637_10" class="quote" parent="SB_Canto_1" book="SB" index="208" link="SB 1.6.37" link_text="SB 1.6.37">
<span class="link">[[Vanisource:SB 1.6.37|SB 1.6.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Every living being is anxious for full freedom because that is his transcendental nature. And this freedom is obtained only through the transcendental service of the Lord. Illusioned by the external energy, everyone thinks that he is free, but actually he is bound up by the laws of nature. A conditioned soul cannot freely move from one place to another even on this earth, and what to speak of one planet to another.</p>
</div>
</div>
<div id="SB176_11" class="quote" parent="SB_Canto_1" book="SB" index="215" link="SB 1.7.6" link_text="SB 1.7.6">
<span class="link">[[Vanisource:SB 1.7.6|SB 1.7.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Revival of the dormant affection or love of Godhead does not depend on the mechanical system of hearing and chanting, but it solely and wholly depends on the causeless mercy of the Lord. When the Lord is fully satisfied with the sincere efforts of the devotee, He may endow him with His loving transcendental service.</p>
</div>
</div>
<div id="SB11028_12" class="quote" parent="SB_Canto_1" book="SB" index="391" link="SB 1.10.28" link_text="SB 1.10.28">
<span class="link">[[Vanisource:SB 1.10.28|SB 1.10.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Religious rites prescribed in the scriptures are meant to purify the mundane qualities of the conditioned souls to enable them to be gradually promoted to the stage of rendering transcendental service unto the Supreme Lord. Attainment of this stage of pure spiritual life is the highest perfection, and this stage is called svarūpa, or the factual identity of the living being.</p>
</div>
</div>
<div id="SB11028_13" class="quote" parent="SB_Canto_1" book="SB" index="391" link="SB 1.10.28" link_text="SB 1.10.28">
<span class="link">[[Vanisource:SB 1.10.28|SB 1.10.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The rites, as they are, are not an end in themselves, nor are fruitive action, culture of knowledge or perfection in mystic powers ends in themselves. They are all means to attain to the highest stage of svarūpa, to render constitutional transcendental service to the Lord. Each and every living being has his individual position in one of the above-mentioned five different kinds of reciprocating means with the Lord, and in one's pure spiritual form of svarūpa the relation becomes manifest without mundane affinity.</p>
</div>
</div>
<div id="SB11126_14" class="quote" parent="SB_Canto_1" book="SB" index="422" link="SB 1.11.26" link_text="SB 1.11.26">
<span class="link">[[Vanisource:SB 1.11.26|SB 1.11.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">O Mādhava, I know also that I have no genuine devotion for the service of Your lotus feet, but because Your Lordship is inconceivably powerful, You can do what is impossible to be done. Your lotus feet can deride even the nectar of the heavenly kingdom, and therefore I am very much attracted by them. O supreme eternal, please, therefore, let my mind be fixed at Your lotus feet so that eternally I may be able to relish the taste of Your transcendental service."</p>
</div>
</div>
<div id="SB11354_15" class="quote" parent="SB_Canto_1" book="SB" index="524" link="SB 1.13.54" link_text="SB 1.13.54">
<span class="link">[[Vanisource:SB 1.13.54|SB 1.13.54, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The bhakti-yoga process, therefore, directly applies the senses to the loving service of the Lord. This prohibits the performer from engaging in material activities. This process of turning the senses from material attachment to the loving transcendental service of the Lord is called pratyāhāra, and the very process is called prāṇāyāma, ultimately ending in samādhi, or absorption in pleasing the Supreme Lord Hari by all means.</p>
</div>
</div>
<div id="SB11541_16" class="quote" parent="SB_Canto_1" book="SB" index="610" link="SB 1.15.41" link_text="SB 1.15.41">
<span class="link">[[Vanisource:SB 1.15.41|SB 1.15.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Mahārāja Yudhiṣṭhira, like his brother Arjuna, began to concentrate and gradually became freed from all material bondage. First he concentrated all the actions of the senses and amalgamated them into the mind, or in other words he turned his mind toward the transcendental service of the Lord. He prayed that since all material activities are performed by the mind in terms of actions and reactions of the material senses, and since he was going back to Godhead, the mind would wind up its material activities and be turned towards the transcendental service to the Lord. There was no longer a need for material activities. Actually the activities of the mind cannot be stopped, for they are the reflection of the eternal soul, but the quality of the activities can be changed from matter to the transcendental service of the Lord. The material color of the mind is changed when one washes it from contaminations of life-breathing and thereby frees it from the contamination of repeated births and deaths and situates it in pure spiritual life.</p>
</div>
</div>
<div id="SB1162630_17" class="quote" parent="SB_Canto_1" book="SB" index="643" link="SB 1.16.26-30" link_text="SB 1.16.26-30">
<span class="link">[[Vanisource:SB 1.16.26-30|SB 1.16.26-30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">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.</p>
</div>
</div>
<div id="SB1162630_18" class="quote" parent="SB_Canto_1" book="SB" index="643" link="SB 1.16.26-30" link_text="SB 1.16.26-30">
<span class="link">[[Vanisource:SB 1.16.26-30|SB 1.16.26-30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">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.</p>
</div>
</div>
<div id="SB11813_19" class="quote" parent="SB_Canto_1" book="SB" index="704" link="SB 1.18.13" link_text="SB 1.18.13">
<span class="link">[[Vanisource:SB 1.18.13|SB 1.18.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As a government servant is always the same, either in the office or at home or at any place, so a devotee has nothing to do with anything material, for he is exclusively engaged in the transcendental service of the Lord. Since he has nothing to do with anything material, what pleasure can he derive from material benedictions like kingship or other overlordships, which are finished quickly with the end of the body? Devotional service is eternal; it has no end, because it is spiritual.</p>
</div>
</div>
<div id="SB11816_20" class="quote" parent="SB_Canto_1" book="SB" index="707" link="SB 1.18.16" link_text="SB 1.18.16">
<span class="link">[[Vanisource:SB 1.18.16|SB 1.18.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Simple knowledge of liberation is material knowledge. Actual freedom from material bondage is called liberation, but attainment of the transcendental service of the Lord is called the perfect stage of liberation. Such a stage is attained by knowledge and renunciation, as we have already explained ([[Vanisource:SB 1.2.12|SB 1.2.12]]), and perfect knowledge, as delivered by Śrīla Śukadeva Gosvāmī, results in the attainment of the transcendental service of the Lord.</p>
</div>
</div>
<div id="SB11821_21" class="quote" parent="SB_Canto_1" book="SB" index="712" link="SB 1.18.21" link_text="SB 1.18.21">
<span class="link">[[Vanisource:SB 1.18.21|SB 1.18.21, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are four sects of worshipful devotees of the Lord, and the chief amongst them are the Brahma-sampradāya, Rudra-sampradāya and Śrī-sampradāya, descending directly from Lord Brahmā, Lord Śiva and the goddess of fortune, Lakṣmī, respectively. Besides the above-mentioned three sampradāyas, there is the Kumāra-sampradāya, descending from Sanat-kumāra. All of the four original sampradāyas are still scrupulously engaged in the transcendental service of the Lord up to date, and they all declare that Lord Kṛṣṇa, Mukunda, is the Supreme Personality of Godhead, and no other personality is equal to Him or greater than Him.</p>
</div>
</div>
<div id="SB11822_22" class="quote" parent="SB_Canto_1" book="SB" index="713" link="SB 1.18.22" link_text="SB 1.18.22">
<span class="link">[[Vanisource:SB 1.18.22|SB 1.18.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Self-control is actually achieved not by artificially stopping the senses from material enjoyment, but by becoming factually attached to the Supreme Lord by engaging one's unalloyed senses in the transcendental service of the Lord. The senses cannot be forcibly curbed, but they can be given proper engagement. Purified senses, therefore, are always engaged in the transcendental service of the Lord. This perfectional stage of sense engagement is called bhakti-yoga.</p>
</div>
</div>
<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
</div>
<div id="SB2228_0" class="quote" parent="SB_Canto_2" book="SB" index="68" link="SB 2.2.28" link_text="SB 2.2.28">
<span class="link">[[Vanisource:SB 2.2.28|SB 2.2.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The first stratum of the covering is calculated to extend eighty million miles, and the subsequent coverings of the universe are respectively of fire, effulgence, air and ether, one after another, each extending ten times further than the previous. The fearless devotee of the Lord penetrates each one of them and ultimately reaches the absolute atmosphere where everything is of one and the same spiritual identity. Then the devotee enters one of the Vaikuṇṭha planets, where he assumes exactly the same form as the Lord and engages in the loving transcendental service of the Lord. That is the highest perfection of devotional life. Beyond this there is nothing to be desired or achieved by the perfect yogī.</p>
</div>
</div>
<div id="SB2314_1" class="quote" parent="SB_Canto_2" book="SB" index="86" link="SB 2.3.14" link_text="SB 2.3.14">
<span class="link">[[Vanisource:SB 2.3.14|SB 2.3.14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Men have inclinations for studying history and many other mundane literatures—stories, fiction, dramas, magazines, newspapers, etc.—so let them be dovetailed with the transcendental service of the Lord, and all of them will turn to the topics relished by all devotees. The propaganda that the Lord is impersonal, that He has no activity and that He is a dumb stone without any name and form has encouraged people to become godless, faithless demons, and the more they deviate from the transcendental activities of the Lord, the more they become accustomed to mundane activities that only clear their path to hell instead of return them home, back to Godhead.</p>
</div>
</div>
<div id="SB2415_2" class="quote" parent="SB_Canto_2" book="SB" index="111" link="SB 2.4.15" link_text="SB 2.4.15">
<span class="link">[[Vanisource:SB 2.4.15|SB 2.4.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The devotional process of chanting, hearing, remembering, etc., (either all or some of them, or even one of them) can give us the desired result of associating with the Lord by discharging the transcendental loving service of the Lord in the above manner. Even the very sound of the holy name of Lord Kṛṣṇa or Rāma can at once surcharge the atmosphere spiritually. We must know definitely that the Lord is present wherever such pure transcendental service is performed, and thus the performer of offenseless kīrtanam has positive association with the Lord.</p>
</div>
</div>
<div id="SB2416_3" class="quote" parent="SB_Canto_2" book="SB" index="112" link="SB 2.4.16" link_text="SB 2.4.16">
<span class="link">[[Vanisource:SB 2.4.16|SB 2.4.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The culmination of the knowledge of Bhagavad-gītā is God realization, and when one attains this stage of God realization, he naturally, voluntarily becomes a devotee of the Lord to render Him loving transcendental service. This devotional service to the Lord is always based on love of God and is distinct from the nature of routine service as prescribed in karma-yoga, jñāna-yoga or dhyāna-yoga.</p>
</div>
</div>
<div id="SB2634_4" class="quote" parent="SB_Canto_2" book="SB" index="190" link="SB 2.6.34" link_text="SB 2.6.34">
<span class="link">[[Vanisource:SB 2.6.34|SB 2.6.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">So whatever he says, whatever he thinks, and whatever he does normally in his mood are to be accepted as truth because of his direct and very intimate connection with Govinda, the primeval Lord. Śrī Govinda, who pleasingly accepts the loving transcendental service of His devotees, gives all protection to the words and actions of His devotees.</p>
</div>
</div>
<div id="SB2642_5" class="quote" parent="SB_Canto_2" book="SB" index="197" link="SB 2.6.42" link_text="SB 2.6.42">
<span class="link">[[Vanisource:SB 2.6.42|SB 2.6.42, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This material manifestation is necessary to give a chance to the conditioned souls who are unwilling to associate with the Lord in the relationship of loving transcendental service. Such unwilling conditioned souls are not allowed to enter into the liberated life of spiritual existence because at heart they are not willing to serve. Instead, they want to enjoy themselves as imitation Gods.</p>
</div>
</div>
<div id="SB2718_6" class="quote" parent="SB_Canto_2" book="SB" index="217" link="SB 2.7.18" link_text="SB 2.7.18">
<span class="link">[[Vanisource:SB 2.7.18|SB 2.7.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Bali Mahārāja, by gaining the transcendental favor of the Lord in exchange for his great material sacrifice, was able to have a place in Vaikuṇṭhaloka with equal or greater facilities of eternal enjoyment; therefore he was not at all the loser by sacrificing the kingdom of heaven, which he had possessed by his material strength. In other words, when the Lord snatches away one's hard-earned material possessions and favors one with His personal transcendental service for eternal life, bliss and knowledge, such taking away by the Lord should be considered a special favor upon such a pure devotee.</p>
</div>
</div>
<div id="SB298_7" class="quote" parent="SB_Canto_2" book="SB" index="286" link="SB 2.9.8" link_text="SB 2.9.8">
<span class="link">[[Vanisource:SB 2.9.8|SB 2.9.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Brahmā controlled his two grades of senses by means of sense perception and sense organs because he had to engage such senses in the execution of the order of the Lord. Therefore controlling the senses means engaging them in the transcendental service of the Lord. The Lord's order descends in disciplic succession through the bona fide spiritual master, and thus execution of the order of the bona fide spiritual master is factual control of the senses. Such execution of penance in full faith and sincerity made Brahmājī so powerful that he became the creator of the universe. And because he was able to attain such power, he is called the best amongst all the tapasvīs.</p>
</div>
</div>
<div id="SB2915_8" class="quote" parent="SB_Canto_2" book="SB" index="293" link="SB 2.9.15" link_text="SB 2.9.15">
<span class="link">[[Vanisource:SB 2.9.15|SB 2.9.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">So also when we see the Lord we see Him with His different energies, associates, confidential servitors, etc. So the Supreme Lord, who is the leader of all living entities, the Lord of all devotee sects, the Lord of all opulences, the Lord of sacrifices and the enjoyer of everything in His entire creation, is not only the Supreme Person, but also is always surrounded by His immediate associates, all engaged in their loving transcendental service to Him.</p>
</div>
</div>
<div id="SB2917_9" class="quote" parent="SB_Canto_2" book="SB" index="295" link="SB 2.9.17" link_text="SB 2.9.17">
<span class="link">[[Vanisource:SB 2.9.17|SB 2.9.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The yogīs are dependent on His mercy. Out of His immensely charitable disposition He can award some temporary powers to the yogīs because of the yogīs hankering after them, but to His unalloyed devotees, who do not want anything from the Lord save and except His transcendental service, the Lord is so pleased that He gives Himself in exchange for unalloyed service.</p>
</div>
</div>
<div id="SB2929_10" class="quote" parent="SB_Canto_2" book="SB" index="307" link="SB 2.9.29" link_text="SB 2.9.29">
<span class="link">[[Vanisource:SB 2.9.29|SB 2.9.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Bhagavad-gītā (10.10-11) confirms emphatically that the pure devotees, who are constantly engaged in the loving transcendental service of the Lord, are directly advised by the Lord, so much so that the devotee unwaveringly makes progress on the path home, back to Godhead.</p>
</div>
</div>
<div id="SB2935_11" class="quote" parent="SB_Canto_2" book="SB" index="313" link="SB 2.9.35" link_text="SB 2.9.35">
<span class="link">[[Vanisource:SB 2.9.35|SB 2.9.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This transcendental devotional service of the Lord is so wonderful that the occupation keeps the deserving devotee always rapt in psychological activities, without deviation from the absolute touch. Thus love of Godhead, developed in the heart of the devotee, is a great mystery. Brahmājī previously told Nārada that the desires of Brahmājī are never unfulfilled because he is always absorbed in the transcendental loving service of the Lord; nor has he any desire in his heart save and except the transcendental service of the Lord. That is the beauty and mystery of the process of bhakti-yoga. As the Lord's desire is infallible because He is acyuta, similarly the desires of the devotees in the transcendental service of the Lord are also acyuta, infallible.</p>
</div>
</div>
<div id="SB2936_12" class="quote" parent="SB_Canto_2" book="SB" index="314" link="SB 2.9.36" link_text="SB 2.9.36">
<span class="link">[[Vanisource:SB 2.9.36|SB 2.9.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Similarly, the liberty of discharging loving transcendental service to the Lord is invested in everyone, even the women, the śūdras, the forest tribes, or any other living beings born in sinful conditions.</p>
</div>
</div>
<div id="SB2936_13" class="quote" parent="SB_Canto_2" book="SB" index="314" link="SB 2.9.36" link_text="SB 2.9.36">
<span class="link">[[Vanisource:SB 2.9.36|SB 2.9.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Even if a person is fully addicted to all sorts of sinful acts, if he happens to be engaged in the loving transcendental service of the Lord under proper guidance, he is to be considered the most perfect holy man without a doubt. And thus any person, whatsoever and whosoever he or she may be—even the fallen woman, the less intelligent laborer, the dull mercantile man, or even a man lower than all these—can attain the highest perfection of life by going back home, back to Godhead, provided he or she takes shelter of the lotus feet of the Lord in all earnestness.</p>
</div>
</div>
<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB323_0" class="quote" parent="SB_Canto_3" book="SB" index="48" link="SB 3.2.3" link_text="SB 3.2.3">
<span class="link">[[Vanisource:SB 3.2.3|SB 3.2.3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Transcendental service to the Lord is not mundane. The service attitude of the devotee gradually increases and never becomes slackened. Generally, in old age a person is allowed retirement from mundane service. But in the transcendental service of the Lord there is no retirement at all; on the contrary, the service attitude increases more and more with the progress of age. In the transcendental service there is no satiation, and therefore there is no retirement. Materially, when a man becomes tired by rendering service in his physical body, he is allowed retirement, but in the transcendental service there is no feeling of fatigue because it is spiritual service and is not on the bodily plane.</p>
</div>
</div>
<div id="SB3421_1" class="quote" parent="SB_Canto_3" book="SB" index="128" link="SB 3.4.21" link_text="SB 3.4.21">
<span class="link">[[Vanisource:SB 3.4.21|SB 3.4.21, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A pure devotee of the Lord of the standard of Uddhava constantly associates with the Lord in the double perception of simultaneous separation and meeting. The pure devotee is not for a moment unengaged in the transcendental service of the Lord. Execution of the Lord's service is the main occupation of the pure devotee.</p>
</div>
</div>
<div id="SB355_2" class="quote" parent="SB_Canto_3" book="SB" index="148" link="SB 3.5.5" link_text="SB 3.5.5">
<span class="link">[[Vanisource:SB 3.5.5|SB 3.5.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord is independent and desireless. He does not create the material world for His own satisfaction as we create our household affairs to fulfill our material desires. Actually the material world is created for the illusory enjoyment of the conditioned souls, who have been against the transcendental service of the Lord since time immemorial. But the material universes are full in themselves. There is no scarcity for maintenance in the material world.</p>
</div>
</div>
<div id="SB363_3" class="quote" parent="SB_Canto_3" book="SB" index="197" link="SB 3.6.3" link_text="SB 3.6.3">
<span class="link">[[Vanisource:SB 3.6.3|SB 3.6.3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The living entity is eternal, and the wakeful state of his consciousness, manifested by activities, is his natural condition of life. He cannot stop acting while awake, and thus he acts according to his diverse desires. When his desires are trained in the transcendental service of the Lord, his life becomes perfect, and he is promoted to the spiritual sky to enjoy eternal awakened life.</p>
</div>
</div>
<div id="SB3633_4" class="quote" parent="SB_Canto_3" book="SB" index="227" link="SB 3.6.33" link_text="SB 3.6.33">
<span class="link">[[Vanisource:SB 3.6.33|SB 3.6.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is clearly said here that the principle of service was generated from the legs of the Lord for the sake of perfecting the religious process, but this transcendental service is different from the idea of service in the material world. In the material world, no one wants to be a servant; everyone wants to become the master because false mastership is the basic disease of the conditioned soul. The conditioned soul in the material world wants to lord it over others.</p>
</div>
</div>
<div id="SB3633_5" class="quote" parent="SB_Canto_3" book="SB" index="227" link="SB 3.6.33" link_text="SB 3.6.33">
<span class="link">[[Vanisource:SB 3.6.33|SB 3.6.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is actually better to be a śūdra than to be a brāhmaṇa and not develop the service attitude, because that attitude alone satisfies the Lord. Every living being—even if he be a brāhmaṇa by qualification—must take to the transcendental service of the Lord. Both Bhagavad-gītā and the Śrīmad-Bhāgavatam support that this service attitude is the perfection of the living entity.</p>
</div>
</div>
<div id="SB3634_6" class="quote" parent="SB_Canto_3" book="SB" index="228" link="SB 3.6.34" link_text="SB 3.6.34">
<span class="link">[[Vanisource:SB 3.6.34|SB 3.6.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In subhuman life the living entities are not conscious of this constitutional position, but in the human form of life they are supposed to know this through the system of the varṇas, the social orders. As above mentioned, the brāhmaṇa is the spiritual master of all the orders of society, and thus brahminical culture, culminating in the transcendental service of the Lord, is the basic principle for purifying the soul.</p>
</div>
</div>
<div id="SB3710_7" class="quote" parent="SB_Canto_3" book="SB" index="244" link="SB 3.7.10" link_text="SB 3.7.10">
<span class="link">[[Vanisource:SB 3.7.10|SB 3.7.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">And because this artificial rebellious condition of the living entity gives him all troubles, it is to be understood that he should take to his normal life as a devotee of the Lord and be relieved from the misconception of being God. The so-called liberation of thinking oneself God is that last reaction of avidyā by which the living entity is entrapped. The conclusion is that a living entity deprived of eternal transcendental service to the Lord becomes illusioned in many ways. Even in his conditional life he is the eternal servant of the Lord. His servitude under the spell of illusory māyā is also a manifestation of his eternal condition of service. Because he has rebelled against the service of the Lord, he is therefore put in the service of the māyā.</p>
</div>
</div>
<div id="SB3713_8" class="quote" parent="SB_Canto_3" book="SB" index="247" link="SB 3.7.13" link_text="SB 3.7.13">
<span class="link">[[Vanisource:SB 3.7.13|SB 3.7.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Our activities must be so transcendentally saturated that the Lord will be kind enough to look upon us favorably and engage us in His transcendental service; then only can the senses be satisfied completely and be no longer troubled by material attraction.</p>
</div>
</div>
<div id="SB3714_9" class="quote" parent="SB_Canto_3" book="SB" index="248" link="SB 3.7.14" link_text="SB 3.7.14">
<span class="link">[[Vanisource:SB 3.7.14|SB 3.7.14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The path of knowledge or that of mystic gymnastics may be adopted as a means for the purpose, but unless mixed with bhakti, or devotional service, they are unable to award the desired result. By practicing sādhana-bhakti one may gradually rise to the point of rāga-bhakti, and by performing rāga-bhakti in loving transcendental service one can even control the Supreme Powerful Lord.</p>
</div>
</div>
<div id="SB3719_10" class="quote" parent="SB_Canto_3" book="SB" index="253" link="SB 3.7.19" link_text="SB 3.7.19">
<span class="link">[[Vanisource:SB 3.7.19|SB 3.7.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word rati-rāsaḥ is significant in this verse. Service to the Lord is rendered in different transcendental mellows (relationships): neutral, active, friendly, parental and nuptial. A living entity in the liberated position of transcendental service to the Lord becomes attracted to one of the above-mentioned mellows, and when one is engaged in transcendental loving service to the Lord, one's service attachment in the material world is automatically vanquished.</p>
</div>
</div>
<div id="SB3738_11" class="quote" parent="SB_Canto_3" book="SB" index="272" link="SB 3.7.38" link_text="SB 3.7.38">
<span class="link">[[Vanisource:SB 3.7.38|SB 3.7.38, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is clearly declared ([[Vanisource:BG 5.29 (1972)|BG 5.29]]) that the Lord is the supreme enjoyer of the benefits of all sacrifices and penances, the proprietor of all that is manifested and the friend of all living entities. That is His real identity. Therefore, when the living entity accepts this supreme proprietorship of the Lord and acts in that attitude, he resumes his real identity. In order to elevate the living entity to this standard of knowledge, there is the necessity of spiritual association. The bona fide spiritual master desires that his disciples know the process of rendering transcendental service to the Lord, and the disciples also know that they have to learn about the eternal relationship between God and the living entity from a self-realized soul.</p>
</div>
</div>
<div id="SB3826_12" class="quote" parent="SB_Canto_3" book="SB" index="302" link="SB 3.8.26" link_text="SB 3.8.26">
<span class="link">[[Vanisource:SB 3.8.26|SB 3.8.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord fulfills the desires of everyone just as one desires. Pure devotees are interested in achieving the transcendental service of the Lord, which is nondifferent from Him. Therefore, the Lord is the only desire of the pure devotees, and devotional service is the only spotless process for achieving His favor.</p>
</div>
</div>
<div id="SB397_13" class="quote" parent="SB_Canto_3" book="SB" index="316" link="SB 3.9.7" link_text="SB 3.9.7">
<span class="link">[[Vanisource:SB 3.9.7|SB 3.9.7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord's pure devotees, however, take compassion upon such unfortunate persons and, in a missionary spirit, try to persuade them into the line of devotional service. Only by the grace of pure devotees can such unfortunate men be elevated to the position of transcendental service.</p>
</div>
</div>
<div id="SB3911_14" class="quote" parent="SB_Canto_3" book="SB" index="320" link="SB 3.9.11" link_text="SB 3.9.11">
<span class="link">[[Vanisource:SB 3.9.11|SB 3.9.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The śrutekṣita path is to hear from bona fide devotees who are conversant with Vedic wisdom, free from mundane sentiment. By this bona fide hearing process, the neophyte devotee becomes cleansed of all material rubbish, and thus he becomes attached to one of the many transcendental forms of the Lord, as described in the Vedas. This attachment of the devotee to a particular form of the Lord is due to natural inclination. Each and every living entity is originally attached to a particular type of transcendental service because he is eternally the servitor of the Lord.</p>
</div>
</div>
<div id="SB3913_15" class="quote" parent="SB_Canto_3" book="SB" index="322" link="SB 3.9.13" link_text="SB 3.9.13">
<span class="link">[[Vanisource:SB 3.9.13|SB 3.9.13, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">But the pious activities of the people, such as performance of Vedic rituals, charity, austere penances, and transcendental service, performed with a view to worship You and satisfy You by offering You the fruitive results, are also beneficial. Such acts of religion never go in vain.</p>
</div>
</div>
<div id="SB3929_16" class="quote" parent="SB_Canto_3" book="SB" index="337" link="SB 3.9.29" link_text="SB 3.9.29">
<span class="link">[[Vanisource:SB 3.9.29|SB 3.9.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Anyone who takes pride in doing responsible work but does not give credit to the Supreme Lord is certainly falsely proud and cannot execute anything nicely. Brahmā and persons in the line of his disciplic succession who follow in his footsteps are always successful in the discharge of loving transcendental service to the Supreme Lord.</p>
</div>
</div>
<div id="SB3934_17" class="quote" parent="SB_Canto_3" book="SB" index="342" link="SB 3.9.34" link_text="SB 3.9.34">
<span class="link">[[Vanisource:SB 3.9.34|SB 3.9.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A pure devotee of the Lord, being cognizant of the facts of the particular time, object and circumstances, always desires to expand the number of devotees of the Lord in various ways. Such expansions of transcendental service may appear to be material to the materialist, but factually they are expansions of the causeless mercy of the Lord towards the devotee. Plans for such activities may appear to be material activities, but they are different in potency, being engaged in the satisfaction of the transcendental senses of the Supreme.</p>
</div>
</div>
<div id="SB3935_18" class="quote" parent="SB_Canto_3" book="SB" index="343" link="SB 3.9.35" link_text="SB 3.9.35">
<span class="link">[[Vanisource:SB 3.9.35|SB 3.9.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Being so favored by the Lord, Brahmā's schemes and plans are all infallible. If sometimes Brahmā is seen to be bewildered, as, in the Tenth Canto, he is bewildered by seeing the action of the internal potency, that is also for his further advancement in transcendental service. Arjuna is found to be similarly bewildered. All such bewilderment of the pure devotees of the Lord is specifically meant for their further advancement in knowledge of the Lord.</p>
</div>
</div>
<div id="SB3938_19" class="quote" parent="SB_Canto_3" book="SB" index="346" link="SB 3.9.38" link_text="SB 3.9.38">
<span class="link">[[Vanisource:SB 3.9.38|SB 3.9.38, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When a living entity desires to serve the Lord in transcendental loving service, the Lord helps the devotee in so many ways as the caitya-guru, or the spiritual master within, and thus the devotee can perform many wonderful activities beyond material estimation. By the mercy of the Lord even a layman can compose prayers of the highest spiritual perfection. Such spiritual perfection is not limited by material qualifications but is developed by dint of one's sincere endeavor to render transcendental service. Voluntary endeavor is the only qualification for spiritual perfection. Material acquisitions of wealth or education are not considered.</p>
</div>
</div>
<div id="SB3105_20" class="quote" parent="SB_Canto_3" book="SB" index="357" link="SB 3.10.5" link_text="SB 3.10.5">
<span class="link">[[Vanisource:SB 3.10.5|SB 3.10.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The material world is called illusory because it is a place of forgetfulness of the transcendental service of the Lord. Thus one engaged in the the Lord's devotional service in the material world may sometimes be very much disturbed by awkward circumstances. There is a declaration of war between the two parties, the illusory energy and the devotee, and sometimes the weak devotees fall victim to the onslaught of the powerful illusory energy. Lord Brahmā, however, was sufficiently strong, by the causeless mercy of the Lord, and he could not be victimized by the material energy, although it gave him cause for anxiety when it managed to totter the existence of his position.</p>
</div>
</div>
<div id="SB3106_21" class="quote" parent="SB_Canto_3" book="SB" index="358" link="SB 3.10.6" link_text="SB 3.10.6">
<span class="link">[[Vanisource:SB 3.10.6|SB 3.10.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">By advanced knowledge in science and transcendental realization, one can try to control the material energy, which works against our endeavors, and in the modern age advanced material scientific knowledge and penance have played very wonderful roles in controlling the powers of the material energy. Such control of the material energy, however, can be most successfully carried out if one is a soul surrendered unto the Supreme Personality of Godhead and carries out His order in the spirit of loving transcendental service.</p>
</div>
</div>
<div id="SB31312_22" class="quote" parent="SB_Canto_3" book="SB" index="492" link="SB 3.13.12" link_text="SB 3.13.12">
<span class="link">[[Vanisource:SB 3.13.12|SB 3.13.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Brahmā is the representative of the Supreme Personality of Godhead, and Manu is the representative of Brahmā. Similarly, all other kings on different planets of the universe are representatives of Manu. The lawbook for the entire human society is the Manu-saṁhitā, which directs all activities towards the transcendental service of the Lord.</p>
</div>
</div>
<div id="SB3157_23" class="quote" parent="SB_Canto_3" book="SB" index="587" link="SB 3.15.7" link_text="SB 3.15.7">
<span class="link">[[Vanisource:SB 3.15.7|SB 3.15.7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is indicated herein that a yogī who has control over the mind and senses has the actual benediction of the Lord, and he has no fear. In other words, one cannot attain the mercy and benediction of the Supreme Lord until one is able to control the mind and the senses. This is actually possible when one fully engages in Kṛṣṇa consciousness. A person whose senses and mind are always engaged in the transcendental service of the Lord has no possibility of engaging in material activities.</p>
</div>
</div>
<div id="SB31545_24" class="quote" parent="SB_Canto_3" book="SB" index="625" link="SB 3.15.45" link_text="SB 3.15.45">
<span class="link">[[Vanisource:SB 3.15.45|SB 3.15.45, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One cannot stop the activities of the senses by artificial means, but if one purifies the senses by engaging in the service of the Lord, the senses not only can be controlled from rubbish engagement, but can be engaged in the Lord's transcendental service, as aspired to by the four sages Sanaka, Sanātana, Sanandana and Sanat-kumāra. Kṛṣṇa consciousness is not, therefore, a manufactured concoction of the speculative mind. It is the process enjoined in Bhagavad-gītā (9.34): man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ([[Vanisource:BG 18.65 (1972)|BG 18.65]]).</p>
</div>
</div>
<div id="SB3162_25" class="quote" parent="SB_Canto_3" book="SB" index="632" link="SB 3.16.2" link_text="SB 3.16.2">
<span class="link">[[Vanisource:SB 3.16.2|SB 3.16.2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">By mistake the doormen held the sages from entering Vaikuṇṭhaloka, but because they were engaged in the transcendental service of the Lord, their annihilation was not expected by advanced devotees. The Lord's presence on the spot was very pleasing to the hearts of the devotees. The Lord understood that the trouble was due to His lotus feet not being seen by the sages, and therefore He wanted to please them by personally going there. The Lord is so merciful that even if there is some impediment for the devotee, He Himself manages matters in such a way that the devotee is not bereft of having audience at His lotus feet.</p>
</div>
</div>
<div id="SB31621_26" class="quote" parent="SB_Canto_3" book="SB" index="651" link="SB 3.16.21" link_text="SB 3.16.21">
<span class="link">[[Vanisource:SB 3.16.21|SB 3.16.21, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord has six opulences—unlimited wealth, unlimited fame, unlimited strength, unlimited beauty, unlimited knowledge and unlimited renunciation. All the demigods and other living entities worship Lakṣmī, the goddess of fortune, just to get her favor, yet the Lord is never attached to her because He can create an unlimited number of such goddesses for His transcendental service. The goddess of fortune, Lakṣmī, is sometimes envious of the tulasī leaves which are placed at the lotus feet of the Lord, for they remain fixed there and do not move, whereas Lakṣmījī, although stationed by the chest of the Lord, sometimes has to please other devotees who pray for her favor.</p>
</div>
</div>
<div id="SB32524_27" class="quote" parent="SB_Canto_3" book="SB" index="1027" link="SB 3.25.24" link_text="SB 3.25.24">
<span class="link">[[Vanisource:SB 3.25.24|SB 3.25.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The cat carries her kittens in her mouth, and when she kills a rat she also carries the booty in her mouth. Thus both are carried in the mouth of the cat, but they are in different conditions. The kitten feels comfort in the mouth of the mother, whereas when the rat is carried in the mouth of the cat, the rat feels the blows of death. Similarly, those who are sādhavaḥ, or devotees engaged in Kṛṣṇa consciousness in the transcendental service of the Lord, do not feel the contamination of material miseries, whereas those who are not devotees in Kṛṣṇa consciousness actually feel the miseries of material existence. One should therefore give up the association of materialistic persons and seek the association of persons engaged in Kṛṣṇa consciousness, and by such association he will benefit in spiritual advancement. By their words and instructions, he will be able to cut off his attachment to material existence.</p>
</div>
</div>
<div id="SB32538_28" class="quote" parent="SB_Canto_3" book="SB" index="1041" link="SB 3.25.38" link_text="SB 3.25.38">
<span class="link">[[Vanisource:SB 3.25.38|SB 3.25.38, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Once one is fixed in the devotional service of the Lord, his position of transcendental service cannot be destroyed, and the pleasure and service simply increase unlimitedly. For the devotees engaged in Kṛṣṇa consciousness, in the Vaikuṇṭha atmosphere, there is no influence of time. In the material world the influence of time destroys everything, but in the Vaikuṇṭha atmosphere there is no influence of time or of the demigods because there are no demigods in the Vaikuṇṭha planets.</p>
</div>
</div>
<div id="SB32541_29" class="quote" parent="SB_Canto_3" book="SB" index="1043" link="SB 3.25.41" link_text="SB 3.25.41">
<span class="link">[[Vanisource:SB 3.25.41|SB 3.25.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Bhāgavatam says that because nondevotees neglect the transcendental loving service of the lotus feet of the Personality of Godhead, their intelligence is not sufficient, and therefore these persons fall down. The living entity must have some activity. If he does not engage in the activity of transcendental service, he must fall down to material activity. As soon as one falls down to material activity, there is no rescue from the cycle of birth and death.</p>
</div>
</div>
<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB4420_0" class="quote" parent="SB_Canto_4" book="SB" index="137" link="SB 4.4.20" link_text="SB 4.4.20">
<span class="link">[[Vanisource:SB 4.4.20|SB 4.4.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The transcendental position of Lord Śiva is also explained in Bhagavad-gītā (2.52-53). It is stated there that when one fully engages in the transcendental service of the Lord by performing activities without fruitive results, one is elevated to the transcendental position. At that time he has no obligation to follow the Vedic injunctions or the different rules and regulations of the Vedas.</p>
</div>
</div>
<div id="SB4729_1" class="quote" parent="SB_Canto_4" book="SB" index="256" link="SB 4.7.29" link_text="SB 4.7.29">
<span class="link">[[Vanisource:SB 4.7.29|SB 4.7.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As soon as one is in Kṛṣṇa consciousness, however, one is no longer affected by such material activities. One should therefore always be fixed in Kṛṣṇa consciousness, busy in the transcendental loving service of the Lord. It is guaranteed that such a devotee will never be affected by the actions and reactions of the three modes of material nature. This fact is also corroborated in Bhagavad-gītā: anyone who is fixed in the transcendental service of the Lord has surpassed all the material qualities and is situated in the status of Brahman realization, in which one is not afflicted by hankering for material objects.</p>
</div>
</div>
<div id="SB4821_2" class="quote" parent="SB_Canto_4" book="SB" index="309" link="SB 4.8.21" link_text="SB 4.8.21">
<span class="link">[[Vanisource:SB 4.8.21|SB 4.8.21, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The words eka-matyā mean concentrating one's mind on the Lord without deviation. This process of undeviating worship of the Supreme Lord is also expressed in Bhagavad-gītā as ananya-bhāk. "That which is impossible to obtain from any other source" is also mentioned here. "Other source" refers to worship of the demigods. It is especially stressed here that the opulence of Manu was due to his undeviating faithfulness in the transcendental service of the Lord. One who diverts his mind to worshiping many demigods to obtain material happiness is considered bereft of intelligence. If anyone wants even material happiness, he can worship the Supreme Lord without deviation, and persons who are desirous of liberation can also worship the Supreme Lord and achieve their goal of life.</p>
</div>
</div>
<div id="SB4878_3" class="quote" parent="SB_Canto_4" book="SB" index="365" link="SB 4.8.78" link_text="SB 4.8.78">
<span class="link">[[Vanisource:SB 4.8.78|SB 4.8.78, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">By associating constantly with the Supreme Personality in his heart, Dhruva Mahārāja naturally became equal to the greatest, Brahman, by His association, and thus became the heaviest, and the entire universe trembled. In conclusion, a person who always concentrates on the transcendental form of Kṛṣṇa within his heart can very easily strike the whole world with wonder at his activities. This is the perfection of yoga performance, as confirmed in Bhagavad-gītā (6.47). Yoginām api sarveṣām: of all yogīs, the bhakti-yogī, who thinks of Kṛṣṇa always within his heart and engages in His loving transcendental service, is the topmost. Ordinary yogīs can exhibit wonderful material activities, known as aṣṭa-siddhi, eight kinds of yogic perfection, but a pure devotee of the Lord can surpass these perfections by performing activities which can make the whole universe tremble.</p>
</div>
</div>
<div id="SB42965_4" class="quote" parent="SB_Canto_4" book="SB" index="1288" link="SB 4.29.65" link_text="SB 4.29.65">
<span class="link">[[Vanisource:SB 4.29.65|SB 4.29.65, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"One who engages in the transcendental service of the Lord in body, mind and words is to be considered liberated in all conditions of material existence." (Bhakti-rasāmṛta-sindhu 1.2.187) The Kṛṣṇa consciousness movement is based on this principle.</p>
</div>
</div>
<div id="SB4308_5" class="quote" parent="SB_Canto_4" book="SB" index="1318" link="SB 4.30.8" link_text="SB 4.30.8">
<span class="link">[[Vanisource:SB 4.30.8|SB 4.30.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">ince the sons of King Prācīnabarhiṣat were all united in Kṛṣṇa consciousness, the Lord was very pleased with them. Each and every one of the sons of King Prācīnabarhiṣat was an individual soul, but they were united in offering transcendental service to the Lord. The unity of the individual souls attempting to satisfy the Supreme Lord or rendering service to the Lord is real unity. In the material world such unity is not possible.</p>
</div>
</div>
<div id="SB_Canto_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
</div>
<div id="SB519Summary_0" class="quote" parent="SB_Canto_5" book="SB" index="465" link="SB 5.19 Summary" link_text="SB 5.19 Summary">
<span class="link">[[Vanisource:SB 5.19 Summary|SB 5.19 Summary]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Lord Rāmacandra exemplifies an incarnation of Godhead who descends for the mission of paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ([[Vanisource:BG 4.8 (1972)|BG 4.8]])—protecting the devotees and destroying the miscreants. Lord Rāmacandra exhibits the actual purpose of an incarnation of the Supreme Personality of Godhead, and the devotees take the opportunity to offer loving transcendental service to Him. One should surrender fully to the Lord, forgetting one's so-called material happiness, opulence and education, which are not at all useful for pleasing the Lord. The Lord is pleased only by the process of surrender unto Him.</p>
</div>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB61650_0" class="quote" parent="SB_Canto_6" book="SB" index="628" link="SB 6.16.50" link_text="SB 6.16.50">
<span class="link">[[Vanisource:SB 6.16.50|SB 6.16.50, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." (Bhakti-rasāmṛta-sindhu 1.2.234) If one takes to spiritual life under the direction of Nārada Muni or his representative and thus engages himself in the service of the Lord, he qualifies himself to see the Lord face to face.</p>
</div>
</div>
<div id="SB_Canto_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
</div>
<div id="SB8126_0" class="quote" parent="SB_Canto_8" book="SB" index="401" link="SB 8.12.6" link_text="SB 8.12.6">
<span class="link">[[Vanisource:SB 8.12.6|SB 8.12.6, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Pure devotees or great saintly persons who desire to achieve the highest goal in life and who are completely free from all material desires for sense gratification engage constantly in the transcendental service of Your lotus feet.</p>
</div>
</div>
<div id="SB_Canto_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
</div>
<div id="SB941820_0" class="quote" parent="SB_Canto_9" book="SB" index="125" link="SB 9.4.18-20" link_text="SB 9.4.18-20">
<span class="link">[[Vanisource:SB 9.4.18-20|SB 9.4.18-20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is not possible, however, to train oneself without guidance from the spiritual master. Therefore, according to the instructions of Śrīla Rūpa Gosvāmī, the first business of a devotee is to accept a bona fide spiritual master who can train him to engage his various senses in rendering transcendental service to the Lord. The Lord also says in Bhagavad-gītā (7.1), asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu. In other words, if one wants to understand the Supreme Personality of Godhead in completeness, one must follow the prescriptions given by Kṛṣṇa by following in the footsteps of Mahārāja Ambarīṣa.</p>
</div>
</div>
<div id="SB_Canto_101_to_1013" class="sub_section" sec_index="10" parent="Srimad-Bhagavatam" text="SB Canto 10.1 to 10.13"><h3>SB Canto 10.1 to 10.13</h3>
</div>
<div id="SB10236_0" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="98" link="SB 10.2.36" link_text="SB 10.2.36">
<span class="link">[[Vanisource:SB 10.2.36|SB 10.2.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"One cannot understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through one's materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him."</p>
</div>
</div>
<div id="SB10835_1" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="328" link="SB 10.8.35" link_text="SB 10.8.35">
<span class="link">[[Vanisource:SB 10.8.35|SB 10.8.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Persons who have amassed the results of a vast amount of pious activities can attain the stage of associating with Kṛṣṇa and playing with Him like ordinary playmates. One should not consider these transactions of transcendental service to be untruthful accusations. One should never accuse such devotees of being ordinary boys speaking lies, for they attained this stage of associating with Kṛṣṇa by great austerities (tapasā brahmacaryeṇa śamena ca damena ca ([[Vanisource:SB 6.1.13-14|SB 6.1.13]])).</p>
</div>
</div>
<div id="SB101350_2" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="553" link="SB 10.13.50" link_text="SB 10.13.50">
<span class="link">[[Vanisource:SB 10.13.50|SB 10.13.50, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A pure devotee, however, has no desires. Therefore Sanātana Gosvāmī comments that because the desires of devotees whose attention is fixed on Kṛṣṇa have already been fulfilled, the Lord's sidelong glances create variegated desires in relation to Kṛṣṇa and devotional service. In the material world, desire is a product of rajo-guṇa and tamo-guṇa, but desire in the spiritual world gives rise to a variety of everlasting transcendental service. Thus the word svakārthānām refers to eagerness to serve Kṛṣṇa.</p>
</div>
</div>
<div id="SB_Cantos_1014_to_12_Translations_Only" class="sub_section" sec_index="11" parent="Srimad-Bhagavatam" text="SB Cantos 10.14 to 12 (Translations Only)"><h3>SB Cantos 10.14 to 12 (Translations Only)</h3>
</div>
<div id="SB11212_0" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="3129" link="SB 11.2.12" link_text="SB 11.2.12">
<span class="link">[[Vanisource:SB 11.2.12|SB 11.2.12, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Pure devotional service rendered to the Supreme Lord is spiritually so potent that simply by hearing about such transcendental service, by chanting its glories in response, by meditating on it, by respectfully and faithfully accepting it, or by praising the devotional service of others, even persons who hate the demigods and all other living beings can be immediately purified.</p>
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Transcendental service of the Lord (other books)

2018-06-29T10:59:00Z

LeoRP:

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{{terms|"transcendental love and service"|"transcendental personal service"|"transcendental service"|"transcendental voluntary service"}}
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{{compiler|Labangalatika|Serene}}
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{{first|28Dec10}}
{{last|18May11}}
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[[Category:Transcendental Service to God|1]]
[[Category:Compilations from Books]]
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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="TLC2_0" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="8" link="TLC 2" link_text="Teachings of Lord Caitanya, Chapter 2">
<div class="heading">Both brāhmaṇas and Vaiṣṇavas are supposed to be fully engaged in transcendental service, and Rūpa Gosvāmī, considering their important transcendental position, gave them fifty percent of his wealth.
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<span class="link">[[Vanisource:TLC 2|Teachings of Lord Caitanya, Chapter 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">After performing these religious rituals, the younger brother, Sākara Mallika (Rūpa Gosvāmī), returned home with an immense amount of money which he had acquired during his government service. Indeed, the silver and gold coins he brought back filled a large boat. After arriving home, he divided the accumulated wealth first in twain and distributed one part to the brāhmaṇas and Vaiṣṇavas. Thus for the satisfaction of the Supreme Personality of Godhead, he distributed fifty percent of his accumulated wealth to persons engaged in the Supreme Lord's transcendental loving service. Brāhmaṇas are meant to understand the Absolute Truth, and once they understand the truth and actually engage in the loving service of the Lord, they can be called Vaiṣṇavas. Both brāhmaṇas and Vaiṣṇavas are supposed to be fully engaged in transcendental service, and Rūpa Gosvāmī, considering their important transcendental position, gave them fifty percent of his wealth. The remaining fifty percent was again divided in twain—he distributed one part to his relatives and dependent family members, and the other he kept for personal emergencies.</p>
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<div id="TLC4_1" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="10" link="TLC 4" link_text="Teachings of Lord Caitanya, Chapter 4">
<div class="heading">One's real desire should only be to achieve the stage of loving transcendental service to the Lord. The all-attractive features of Lord Kṛṣṇa help one in attaining this transcendental service, and it is by such service in Kṛṣṇa consciousness that one can realize the relationship between Kṛṣṇa and himself.
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<span class="link">[[Vanisource:TLC 4|Teachings of Lord Caitanya, Chapter 4]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Actually every living entity is destined to reach the Supreme Lord. Indeed, it is possible for everyone to understand his relationship with the Supreme. The execution of duties to attain perfection is known as devotional service, and in maturity such devotional service becomes love of God, the factual goal of life for every living being. Actually the living entity is not intended to achieve success in religious rituals, economic development or sense enjoyment. The living entity should not even desire success in liberation, what to speak of success in religion, economics and sense enjoyment. One's real desire should only be to achieve the stage of loving transcendental service to the Lord. The all-attractive features of Lord Kṛṣṇa help one in attaining this transcendental service, and it is by such service in Kṛṣṇa consciousness that one can realize the relationship between Kṛṣṇa and himself.</p>
</div>
</div>
<div id="TLC11_2" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="17" link="TLC 11" link_text="Teachings of Lord Caitanya, Chapter 11">
<div class="heading">"Lord Kṛṣṇa certainly fulfills the desires of His devotees who come to Him in devotional service, but He does not fulfill desires that would again cause miseries. In spite of being materially ambitious, such devotees, by rendering transcendental service, are gradually purified of desires for material enjoyment, and they come to desire the pleasure of devotional service."
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<span class="link">[[Vanisource:TLC 11|Teachings of Lord Caitanya, Chapter 11]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Those who are ambitious to derive material benefit from devotional service are not pure devotees, but because they are engaged in devotional service they are considered fortunate. They do not know that the result of devotional service is not material benediction, but because they engage themselves in the devotional service of the Lord they ultimately come to understand that material enjoyment is not the goal of devotional service. Kṛṣṇa Himself says that persons who want some material benefit in exchange for devotional service are certainly foolish because they want something which is poisonous for them. The real goal of devotional service is love of Godhead, and although a person may desire material benefits from Kṛṣṇa, the Lord, being all-powerful, considers the person's position and gradually liberates him from a materially ambitious life and engages him more in devotional service. When one is actually engaged in devotional service, he forgets his material ambitions and desires. This is also confirmed by Śrīmad-Bhāgavatam (5.19.27):</p>
:satyaṁ diśaty arthitam arthito nṛṇāṁ
:naivārthado yat punar arthitā yataḥ
:svayaṁ vidhatte bhajatām anicchatām
:icchā-pidhānaṁ nija-pāda-pallavam
<p>"Lord Kṛṣṇa certainly fulfills the desires of His devotees who come to Him in devotional service, but He does not fulfill desires that would again cause miseries. In spite of being materially ambitious, such devotees, by rendering transcendental service, are gradually purified of desires for material enjoyment, and they come to desire the pleasure of devotional service."</p>
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</div>
<div id="TLC12_3" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="18" link="TLC 12" link_text="Teachings of Lord Caitanya, Chapter 12">
<div class="heading">It should be carefully noted, however, that when a person gives up all other duties and simply takes to the transcendental service of Kṛṣṇa, he has no desire and is not subjected to or likely to perform sinful activities.
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<span class="link">[[Vanisource:TLC 12|Teachings of Lord Caitanya, Chapter 12]]: </span><div style="display: inline;" class="text"><p style="display: inline;">It should be carefully noted, however, that when a person gives up all other duties and simply takes to the transcendental service of Kṛṣṇa, he has no desire and is not subjected to or likely to perform sinful activities. If, however, he performs sinful activities (not willfully but by chance), Kṛṣṇa gives him all protection. It is not necessary for him to purify himself by any other method, and this is confirmed in Śrīmad-Bhāgavatam (11.5.42): "A devotee who is fully engaged in the transcendental loving service of the Lord is protected by the Supreme Person, but in case he unintentionally commits some sinful activity or is obliged to act sinfully under certain circumstances, God, situated within his heart, gives him all protection."</p>
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<div id="TLC15_4" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="21" link="TLC 15" link_text="Teachings of Lord Caitanya, Chapter 15">
<div class="heading">The word kurvanti is used when activities are performed for the satisfaction of the Supreme. Thus in this verse the word can only indicate the rendering of transcendental service to the Lord.
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<span class="link">[[Vanisource:TLC 15|Teachings of Lord Caitanya, Chapter 15]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The word kurvanti is used to mean "working for others." There is another word similar to this which is used when one's activities are done for one's own personal sense gratification, but the word kurvanti is used when activities are performed for the satisfaction of the Supreme. Thus in this verse the word can only indicate the rendering of transcendental service to the Lord. The word hetu is used to indicate the reason or cause. Generally people are engaged in transcendental activities for three reasons: some want material happiness, some want mystic perfection and some want liberation from material bondage. As far as material enjoyment is concerned, there are so many varieties that no one can enumerate them.</p>
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<div id="TLC15_5" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="21" link="TLC 15" link_text="Teachings of Lord Caitanya, Chapter 15">
<div class="heading">The Lord awards the devotee the perfection of a spiritual body, and he eternally engages in the transcendental service of Kṛṣṇa.
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<span class="link">[[Vanisource:TLC 15|Teachings of Lord Caitanya, Chapter 15]]: </span><div style="display: inline;" class="text"><p style="display: inline;">These Brahman worshipers are further divided into three categories: the neophyte, one who is absorbed in Brahman realization, and one who has actually realized himself as Brahman. If devotional service is added, the knower of Brahman can then become liberated; otherwise there is no possibility of liberation. Anyone who is fully engaged in devotional service in Kṛṣṇa consciousness is understood to be already realized in Brahman. Devotional service is so strong that one is attracted to Kṛṣṇa even from the platform of Brahman worship. The Lord awards the devotee the perfection of a spiritual body, and he eternally engages in the transcendental service of Kṛṣṇa. It is when the devotee understands and becomes attracted by Kṛṣṇa's transcendental qualities that he wholeheartedly engages in devotional service. For instance, the four Kumāras and Śukadeva Gosvāmī were liberated from the beginning, yet in their later life they became attracted to the pastimes of Kṛṣṇa and became devotees.</p>
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<div id="TLC16_6" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="22" link="TLC 16" link_text="Teachings of Lord Caitanya, Chapter 16">
<div class="heading">All devotees of Kṛṣṇa in full Kṛṣṇa consciousness are free from all kinds of material pleasures and miseries. They are fully absorbed in the service of the Lord, and they are always jolly by virtue of their engagement in His transcendental service.
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<span class="link">[[Vanisource:TLC 16|Teachings of Lord Caitanya, Chapter 16]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Another meaning of the word dhṛti is "to realize oneself as elevated." When one realizes his own elevation, he feels that he is free from all miseries and is elevated to the highest platform of life. All devotees of Kṛṣṇa in full Kṛṣṇa consciousness are free from all kinds of material pleasures and miseries. They are fully absorbed in the service of the Lord, and they are always jolly by virtue of their engagement in His transcendental service. They are experienced men of happiness. Indeed, they are so happy that they do not even wish to be promoted to the spiritual planets, for they are happy in every sphere of life. Being full in the transcendental service of the Lord, they desire neither material objects or material sense pleasures. As stated by the Gosvāmīs: "Persons whose senses are fixed in the service of the Supreme Lord can be called peaceful."</p>
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<div id="TLC16_7" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="22" link="TLC 16" link_text="Teachings of Lord Caitanya, Chapter 16">
<div class="heading">One who is actually intelligent gives up all material desires and engages in the transcendental service of Kṛṣṇa. The influence of devotional service is such that when a person engages in it, he gives up all material desires and becomes fully attached to Kṛṣṇa.
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<span class="link">[[Vanisource:TLC 16|Teachings of Lord Caitanya, Chapter 16]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Lord then told Sanātana Gosvāmī that the association of good devotees, engagement in the transcendental service of the Lord, the understanding of Śrīmad-Bhāgavatam, the chanting of the holy name of the Lord, and residence in a holy place like Vṛndāvana or Mathurā are all very important for elevation to the transcendental plane. One need not attain all five of these items; if one is expert in just one of them, he will, without fail, be elevated to the stage of love of Godhead. One who is actually intelligent gives up all material desires and engages in the transcendental service of Kṛṣṇa. The influence of devotional service is such that when a person engages in it, he gives up all material desires and becomes fully attached to Kṛṣṇa, being inspired by the transcendental qualities of the Lord. Such is the beauty of the Lord in the eyes of His devotee.</p>
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<div id="TLC16_8" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="22" link="TLC 16" link_text="Teachings of Lord Caitanya, Chapter 16">
<div class="heading">Sages like the four Kumāras, as well as fools and birds, can engage in the Lord's transcendental service. By being favored with Kṛṣṇa's causeless mercy, anyone and everyone can be elevated to the platform of Kṛṣṇa consciousness.
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<span class="link">[[Vanisource:TLC 16|Teachings of Lord Caitanya, Chapter 16]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Another meaning of the word ātmā is "nature." In this case the word ātmārāma indicates that everyone is enjoying the particular nature he has acquired. However, the ultimate nature, or the perpetual eternal nature of the living entity, is to serve the Supreme Lord. One who attains to the perfection of understanding his real nature—as eternal servant of the Lord—gives up his designative (material, or bodily) conception of life. That is real knowledge. Those who are in pursuit of knowledge and who get the opportunity to associate with a pure devotee also engage in the devotional service of the Lord. Sages like the four Kumāras, as well as fools and birds, can engage in the Lord's transcendental service. By being favored with Kṛṣṇa's causeless mercy, anyone and everyone can be elevated to the platform of Kṛṣṇa consciousness.</p>
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<div id="TLC16_9" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="22" link="TLC 16" link_text="Teachings of Lord Caitanya, Chapter 16">
<div class="heading">The yogīs who practice bodily exercises, considering the body to be the self, are also elevated to the transcendental service of the Lord if they associate with pure devotees.
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<span class="link">[[Vanisource:TLC 16|Teachings of Lord Caitanya, Chapter 16]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The word ātmā also means "this body." The yogīs who practice bodily exercises, considering the body to be the self, are also elevated to the transcendental service of the Lord if they associate with pure devotees. There are many people who believe the body to be the self, and they are engaged in many fruitive activities, including bathing rituals and ordinary worldly activities. However, when they come in contact with a pure devotee, they also engage in the transcendental service of the Lord.</p>
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<div id="TLC17_10" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="23" link="TLC 17" link_text="Teachings of Lord Caitanya, Chapter 17">
<div class="heading">The representation of the internal potency, Gadādhara, represents the confidential devotee, and the representation of the marginal potency is the pure devotee. Both of these are worshipers of the other three categories, but all of them are engaged in the transcendental service of the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu.
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<span class="link">[[Vanisource:TLC 17|Teachings of Lord Caitanya, Chapter 17]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We can also come to understand that Advaita Prabhu is also in the category of the Supreme Personality of Godhead but is subordinate to Lord Caitanya and Nityānanda Prabhu. The Supreme Personality of Godhead and His immediate subordinate expansions are worshipable by the other two—namely the representation of the internal potency and the representation of the marginal potency. The representation of the internal potency, Gadādhara, represents the confidential devotee, and the representation of the marginal potency is the pure devotee. Both of these are worshipers of the other three categories, but all of them are engaged in the transcendental service of the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu.</p>
</div>
</div>
<div id="TLC18_11" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="24" link="TLC 18" link_text="Teachings of Lord Caitanya, Chapter 18">
<div class="heading">A person properly initiated by a bona fide spiritual master and engaged in chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare gradually becomes freed from the conception of "I" and "mine" and becomes attached to the Lord's transcendental loving service in one of the five transcendental relationships. Such transcendental service is not a subject matter for gross and subtle bodies.
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<span class="link">[[Vanisource:TLC 18|Teachings of Lord Caitanya, Chapter 18]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Lord's service is the only means by which one can become detached from material activities. A person properly initiated by a bona fide spiritual master and engaged in chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare gradually becomes freed from the conception of "I" and "mine" and becomes attached to the Lord's transcendental loving service in one of the five transcendental relationships. Such transcendental service is not a subject matter for gross and subtle bodies. Only when one can understand that there is no difference between the Supreme and His name can one be situated in Kṛṣṇa consciousness. At such a time one no longer needs to make grammatical adjustments. Rather, one becomes more interested in petitioning the Lord: "Hare Kṛṣṇa—O my Lord, O energy of the Lord, please engage me in Your service!"</p>
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<div id="TLC19_12" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="25" link="TLC 19" link_text="Teachings of Lord Caitanya, Chapter 19">
<div class="heading">Śaṅkara's commentary on Vedānta-sūtra, known as Śārīraka-bhāṣya, is very much adored by the impersonalist scholars, but commentaries written on the Vedānta written from the materialistic point of view are completely adverse to the transcendental service of the Lord.
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<span class="link">[[Vanisource:TLC 19|Teachings of Lord Caitanya, Chapter 19]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The great ācāryas of the four Vaiṣṇava communities (sampradāyas)—namely, Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī and Nimbārka—have also written commentaries on Vedānta-sūtra by following the principles of Śrīmad-Bhāgavatam. At present the followers of all the ācāryas have written many books following the principles of Śrīmad-Bhāgavatam as the commentary on the Vedānta. Śaṅkara's commentary on Vedānta-sūtra, known as Śārīraka-bhāṣya, is very much adored by the impersonalist scholars, but commentaries written on the Vedānta written from the materialistic point of view are completely adverse to the transcendental service of the Lord. Consequently Lord Caitanya said that direct commentaries on the Upaniṣads and Vedānta-sūtra are glorious, but that anyone who follows the indirect path of Śaṅkarācārya's Śārīraka-bhāṣya is certainly doomed.</p>
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</div>
<div id="TLC21_13" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="27" link="TLC 21" link_text="Teachings of Lord Caitanya, Chapter 21">
<div class="heading">When one actually takes to this process of transcendental service, he relishes his relationship with Kṛṣṇa directly. When there is reciprocation of transcendental dealings with Kṛṣṇa, Kṛṣṇa gradually becomes a personal associate of the devotee.
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<span class="link">[[Vanisource:TLC 21|Teachings of Lord Caitanya, Chapter 21]]: </span><div style="display: inline;" class="text"><p style="display: inline;">It is experienced in practice that when one takes to Kṛṣṇa consciousness, he does not like to deviate into another form of consciousness. Kṛṣṇa consciousness is development of love for Kṛṣṇa, the Supreme Personality of Godhead, and this is the fifth dimensional interest of the human being. When one actually takes to this process of transcendental service, he relishes his relationship with Kṛṣṇa directly. When there is reciprocation of transcendental dealings with Kṛṣṇa, Kṛṣṇa gradually becomes a personal associate of the devotee. Then the devotee eternally enjoys blissful life. For this reason, it is the purpose of the Vedānta-sūtra to reestablish the living entity's lost relationship with the Supreme Lord Kṛṣṇa and to enable him to execute devotional service and ultimately achieve the highest goal of life, love of Godhead. This is the real purpose of Vedānta-sūtra.</p>
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<div id="TLC23_14" 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 material conception, one thinks himself to be the Lord of all he surveys; consequently he is always troubled by the threefold miseries of life. As soon as one comes to know his real position in transcendental service, he at once becomes freed from all these miseries.
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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;">Śrīmad-Bhāgavatam begins with the surrender of the living entity unto the Absolute Person. This surrender is made with clear consciousness and awareness of the devotee's oneness with the Absolute, and, at the same time, of his eternal position of servitorship. In the material conception, one thinks himself to be the Lord of all he surveys; consequently he is always troubled by the threefold miseries of life. As soon as one comes to know his real position in transcendental service, he at once becomes freed from all these miseries. The position of servitor is wasted in the material conception of life. In an attempt to dominate material nature, the living entity is forced to offer his service to relative material energy. When this service is transferred to the Lord in pure consciousness of spiritual identity, the living entity at once becomes free from the encumbrances of material affection.</p>
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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>
</div>
<div id="NOD4_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="13" link="NOD 4" link_text="Nectar of Devotion 4">
<div class="heading">Vṛtrāsura, addresses the Lord as follows: "My dear Lord, by leaving Your transcendental service I may be promoted to the planet called Dhruvaloka (the polestar), or I may gain lordship over all the planetary systems of the universe. But I do not aspire to this. Nor do I wish the mystic perfections of yoga practice, nor do I aspire to spiritual emancipation. All I wish for, my Lord, is Your association and transcendental service eternally."
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<span class="link">[[Vanisource:NOD 4|Nectar of Devotion 4]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In the Bhāgavatam, Sixth Canto, Eleventh Chapter, verse 25, there is a similar statement by Vṛtrāsura, who addresses the Lord as follows: "My dear Lord, by leaving Your transcendental service I may be promoted to the planet called Dhruvaloka (the polestar), or I may gain lordship over all the planetary systems of the universe. But I do not aspire to this. Nor do I wish the mystic perfections of yoga practice, nor do I aspire to spiritual emancipation. All I wish for, my Lord, is Your association and transcendental service eternally."</p>
</div>
</div>
<div id="NOD35_1" class="quote" parent="Nectar_of_Devotion" book="OB" index="276" link="NOD 35" link_text="Nectar of Devotion 35">
<div class="heading">Srila Rupa Goswami offers his respectful prayers to the eternal Supreme Personality of Godhead, who is always so beautiful and for whom the pure devotees are always engaged in loving transcendental service.
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<span class="link">[[Vanisource:NOD 35|Nectar of Devotion 35]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Srila Rupa Goswami offers his respectful prayers to the eternal Supreme Personality of Godhead, who is always so beautiful and for whom the pure devotees are always engaged in loving transcendental service. This third division of Bhakti-rasāmṛta-sindhu describes the five primary kinds of devotional service—namely neutrality, servitude, fraternity, parenthood and conjugal love. These five items will be very elaborately explained here, and thus they have been figuratively described as the five waves on the western side of this ocean of the nectar of devotion.</p>
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<div id="NOD36_2" class="quote" parent="Nectar_of_Devotion" book="OB" index="279" link="NOD 36" link_text="Nectar of Devotion 36">
<div class="heading">"Since we have heard about Your ever-increasing transcendental love, we have voluntarily engaged ourselves in Your transcendental service." This statement is by a devotee who is under the protection and shelter of Lord Kṛṣṇa.
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<span class="link">[[Vanisource:NOD 36|Nectar of Devotion 36]]: </span><div style="display: inline;" class="text"><p style="display: inline;">One resident of Vṛndāvana once told Lord Kṛṣṇa, "My dear Kṛṣṇa, O pleasure of Vṛndāvana! Being afraid of this material existence, we have taken shelter of You, for You can completely protect us! We are well aware of Your greatness. As such, we have given up our desire for liberation and have taken complete shelter under Your lotus feet. Since we have heard about Your ever-increasing transcendental love, we have voluntarily engaged ourselves in Your transcendental service." This statement is by a devotee who is under the protection and shelter of Lord Kṛṣṇa.</p>
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<div id="Nectar_of_Instruction" class="sub_section" sec_index="2" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Instruction"><h3>Nectar of Instruction</h3>
</div>
<div id="NOI5_0" class="quote" parent="Nectar_of_Instruction" book="OB" index="6" link="NOI 5" link_text="Nectar of Instruction 5">
<div class="heading">" 'By rendering transcendental service to Kṛṣṇa, one automatically performs all subsidiary activities.' This confident, firm faith, favorable to the discharge of devotional service, is called śraddhā."
</div>
<span class="link">[[Vanisource:NOI 5|Nectar of Instruction 5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"One becomes qualified as a devotee on the elementary platform, the intermediate platform and the highest platform of devotional service according to the development of his śraddhā (faith)." Again in Caitanya-caritāmṛta ([[Vanisource:CC Madhya 22.62|CC Madhya 22.62]]) it is said:</p>
:'śraddhā'-śabde—viśvāsa kahe sudṛḍha niścaya
:kṛṣṇe bhakti kaile sarva-karma kṛta haya
<p>" 'By rendering transcendental service to Kṛṣṇa, one automatically performs all subsidiary activities.' This confident, firm faith, favorable to the discharge of devotional service, is called śraddhā." Śraddhā, faith in Kṛṣṇa, is the beginning of Kṛṣṇa consciousness. Faith means strong faith. The words of Bhagavad-gītā are authoritative instructions for faithful men, and whatever Kṛṣṇa says in Bhagavad-gītā is to be accepted as it is, without interpretation. This was the way Arjuna accepted Bhagavad-gītā. After hearing Bhagavad-gītā, Arjuna told Kṛṣṇa: sarvam etad ṛtaṁ manye yan māṁ vadasi keśava. "O Kṛṣṇa, I totally accept as truth all that You have told me." ([[Vanisource:BG 10.14 (1972)|BG 10.14]])</p>
</div>
</div>
<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div id="KB23_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="27" link="KB 23" link_text="Krsna Book 23">
<div class="heading">The brāhmaṇas said. "But on the other hand, we are very proud because we have such exalted wives who have developed pure transcendental service of the Lord without being shackled by our rigid opposition."
</div>
<span class="link">[[Vanisource:KB 23|Krsna Book 23]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"Because He has appeared as a child in the dynasty of the Yadus, we were so foolish that we could not understand that He is the Supreme Personality of Godhead," the brāhmaṇas said. "But on the other hand, we are very proud because we have such exalted wives who have developed pure transcendental service of the Lord without being shackled by our rigid opposition. Let us therefore offer our respectful obeisances unto the lotus feet of Lord Kṛṣṇa, under whose illusory energy, called māyā, we are absorbed in fruitive activities. We therefore pray to the Lord to be kind enough to excuse us because we are simply captivated by His external energy. We transgressed His order without knowing His transcendental glories."</p>
</div>
</div>
<div id="KB51_1" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="55" link="KB 51" link_text="Krsna Book 51">
<div class="heading">The Lord assured King Mucukunda, "In your next life you will take your birth as a first-class Vaiṣṇava, the best of brāhmaṇas, and in that life your only business will be to engage yourself in My transcendental service."
</div>
<span class="link">[[Vanisource:KB 51|Krsna Book 51]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Lord then assured King Mucukunda, "In your next life you will take your birth as a first-class Vaiṣṇava, the best of brāhmaṇas, and in that life your only business will be to engage yourself in My transcendental service." A Vaiṣṇava is a first-class brāhmaṇa because one who has not acquired the qualification of a bona fide brāhmaṇa cannot come to the platform of a Vaiṣṇava. When one becomes a Vaiṣṇava, he is completely engaged in welfare activities for all living entities. The highest welfare activity for living entities is the preaching of Kṛṣṇa consciousness. It is stated herein that those who are specifically favored by the Lord can become absolutely Kṛṣṇa conscious and be engaged in the work of preaching the Vaiṣṇava philosophy.</p>
</div>
</div>
<div id="KB60_2" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="64" link="KB 60" link_text="Krsna Book 60">
<div class="heading">Under the spell of the external energy, he thinks that his money is properly employed in sense gratification, and thus he neglects to render You transcendental service. My dear Lord, You have stated that persons who possess nothing are very dear to You; renouncing everything, Your devotee wants to possess You only.
</div>
<span class="link">[[Vanisource:KB 60|Krsna Book 60]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When a poverty-stricken man becomes rich, he makes a program for sense gratification due to his ignorance of how to utilize his hard-earned money. Under the spell of the external energy, he thinks that his money is properly employed in sense gratification, and thus he neglects to render You transcendental service. My dear Lord, You have stated that persons who possess nothing are very dear to You; renouncing everything, Your devotee wants to possess You only. I see, therefore, that a great sage like Nārada Muni, who does not possess any material property, is still very dear to You. And such persons do not care for anything but Your Lordship.</p>
</div>
</div>
<div id="KB69_3" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="73" link="KB 69" link_text="Krsna Book 69">
<div class="heading">All the queens in Dvārakā, more than sixteen thousand in number, engaged their feminine attractive features in the transcendental service of the Lord by smiling and serving, and the Lord was pleased to behave with them exactly like a perfect husband enjoying household life.
</div>
<span class="link">[[Vanisource:KB 69|Krsna Book 69]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In narrating the activities of Lord Kṛṣṇa in Dvārakā, Śukadeva Gosvāmī explained to King Parīkṣit how Lord Kṛṣṇa, the Supreme Personality of Godhead, descends to this material universe by the agency of His internal potency and personally exhibits the principles which, if followed, can lead one to achieve the ultimate goal of life. All the queens in Dvārakā, more than sixteen thousand in number, engaged their feminine attractive features in the transcendental service of the Lord by smiling and serving, and the Lord was pleased to behave with them exactly like a perfect husband enjoying household life. One should know definitely that such pastimes cannot be performed by anyone but Lord Śrī Kṛṣṇa, who is the original cause of the creation, maintenance and dissolution of the whole cosmic manifestation.</p>
</div>
</div>
<div id="KB87_4" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="91" link="KB 87" link_text="Krsna Book 87">
<div class="heading">A Kṛṣṇa conscious person is fully aware of this fact, and thus he does not take this material world to be false but acts in the reality of transcendental service.
</div>
<span class="link">[[Vanisource:KB 87|Krsna Book 87]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Both the Paramātmā and the jīvātmā are within this material world, and therefore this material world has a purpose other than sense gratification. The conception of a life of sense gratification is illusion, but the conception of service by the jīvātmā to the Paramātmā, even in this material world, is not at all illusory. A Kṛṣṇa conscious person is fully aware of this fact, and thus he does not take this material world to be false but acts in the reality of transcendental service. The devotee therefore sees everything in this material world as an opportunity to serve the Lord. He does not reject anything as material but dovetails everything in the service of the Lord. Thus a devotee is always in the transcendental position, and everything he uses becomes spiritually purified by being used in the Lord's service.</p>
</div>
</div>
<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>
</div>
<div id="RTW41_0" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="33" link="RTW 4.1" link_text="Renunciation Through Wisdom 4.1">
<div class="heading">When one develops a taste for engaging properly in the Lord's transcendental service and realizes the sublime mellows of devotion, one can see Lord Vāsudeva, Kṛṣṇa.
</div>
<span class="link">[[Vanisource:RTW 4.1|Renunciation Through Wisdom 4.1]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Those who are controlled by the modes of ignorance and passion can never chant the Gāyatrī mantra, what to speak of attaining perfection in chanting it. Only those who possess the qualities of a brāhmaṇa and are situated in the mode of goodness are eligible to chant the Gāyatrī mantra. Gradually, by constant chanting, they come to realize Parabrahman (the Supreme Brahman), or the Absolute Truth. Only then can they perceive the Supreme Personality of Godhead, along with His transcendental name, form, qualities, pastimes, and paraphernalia, as well as the Vaikuṇṭha planets and the Lord of the Vaikuṇṭha planets, Nārāyaṇa. And when one develops a taste for engaging properly in the Lord's transcendental service and realizes the sublime mellows of devotion, one can see Lord Vāsudeva, Kṛṣṇa.</p>
</div>
</div>
<div id="RTW42_1" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="34" link="RTW 4.2" link_text="Renunciation Through Wisdom 4.2">
<div class="heading">Only when one becomes spiritually situated by transcendental service to the Lord are the transcendental name, form, quality, and pastimes of the Lord revealed to him.
</div>
<span class="link">[[Vanisource:RTW 4.2|Renunciation Through Wisdom 4.2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The scriptural conclusion is that since the Supreme Lord is transcendental, His words are also transcendental, and hence the esoteric subject matter of the Bhagavad-gītā can be received only through a disciplic succession that is equally transcendental. As the Padma Purāṇa states,</p>
:atah śrī-kṛṣṇa-nāmādi
:na bhaved grāhyam indriyaiḥ
:sevonmukhe hi jihvādau
:svayam eva sphuraty adaḥ
:([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]])
<p>No one can understand the transcendental nature of the name, form, quality, and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually situated by transcendental service to the Lord are the transcendental name, form, quality, and pastimes of the Lord revealed to him.</p>
</div>
</div>
<div id="Message_of_Godhead" class="sub_section" sec_index="6" parent="Other_Books_by_Srila_Prabhupada" text="Message of Godhead"><h3>Message of Godhead</h3>
</div>
<div id="MOGIntroduction_0" class="quote" parent="Message_of_Godhead" book="OB" index="1" link="MOG Introduction" link_text="Message of Godhead Introduction">
<div class="heading">These transcendentalists appear in various places in the world at various times. They render transcendental service to the Absolute Truth and to humanity, also, by preaching the message of the transcendental world.
</div>
<span class="link">[[Vanisource:MOG Introduction|Message of Godhead Introduction]]: </span><div style="display: inline;" class="text"><p style="display: inline;">These transcendentalists (ordinarily known as saints, philosophers, reformers, messengers, and so forth) appear in various places in the world at various times. They render transcendental service to the Absolute Truth and to humanity, also, by preaching the message of the transcendental world. According to these transcendentalists, even lower animals like cats and dogs are also concerned primarily with two things, namely, themselves and the world at large. Living entities other than human beings have no capacity to understand transcendental subjects. The human being is therefore considered to be the highest of all creations, and we must understand the nature of this higher standing.</p>
</div>
</div>
<div id="MOG1_1" class="quote" parent="Message_of_Godhead" book="OB" index="2" link="MOG 1" link_text="Message of Godhead 1">
<div class="heading">The real spirit we attain through transcendental knowledge is self-negation and the determination to render transcendental service unto the Personality of Godhead.
</div>
<span class="link">[[Vanisource:MOG 1|Message of Godhead 1]]: </span><div style="display: inline;" class="text"><p style="display: inline;">After Arjuna had understood the spirit of the philosophy of Bhagavad-gītā, the Personality of Godhead, Śrī Kṛṣṇa, never advised him to give up his seemingly ordinary duties. On the contrary, Arjuna fought the battle with even greater energy and vigor after he had obtained the transcendental knowledge imparted by Śrī Kṛṣṇa. The real spirit we attain through transcendental knowledge is self-negation and the determination to render transcendental service unto the Personality of Godhead. The purport of Bhagavad-gītā is this and nothing else When Marshal Arjuna was unable to solve the problem posed to him by the impending battle of Kurukṣetra, he surrendered himself as a disciple to Śrī Kṛṣṇa in all submissiveness to hear his problem's solution. At the outset, the Personality of Godhead talked with Arjuna just as a friend talks with a friend.</p>
</div>
</div>
<div id="MOG2_2" class="quote" parent="Message_of_Godhead" book="OB" index="3" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">The medicines include hearing and chanting and remembering the glories of Godhead, worshiping the transcendental form of Godhead, offering Him transcendental service, accepting Him as one's supreme friend and, lastly, surrendering unto Him in all circumstances.
</div>
<span class="link">[[Vanisource:MOG 2|Message of Godhead 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The real remedy for this disease lies in partaking of the remnants of offerings made to Godhead; this is the ideal diet for the spiritual patient. And the medicines include hearing and chanting and remembering the glories of Godhead, worshiping the transcendental form of Godhead, offering Him transcendental service, accepting Him as one's supreme friend and, lastly, surrendering unto Him in all circumstances. The leaders should therefore arrange for this diet and these medicines—if they really want to dissipate the sufferings of humanity.</p>
</div>
</div>
<div id="MOG2_3" class="quote" parent="Message_of_Godhead" book="OB" index="3" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">It is necessary that leaders like Gandhi establish themselves on the transcendental footing of the personal feature of the Absolute Truth, known as Viṣṇu or the all-pervading Godhead, and arrange for His transcendental service by karma-yoga, so that they can do good for the people in general.
</div>
<span class="link">[[Vanisource:MOG 2|Message of Godhead 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">By the empiric process of philosophical research, one can possibly distinguish the metaphysical subjects from the physical objects; but unless such seekers of truth can reach the personal feature of the Absolute Truth, they gain only dry, impersonal knowledge of Him, without any actual transcendental profit. It is therefore necessary that leaders like Gandhi establish themselves on the transcendental footing of the personal feature of the Absolute Truth, known as Viṣṇu or the all-pervading Godhead, and arrange for His transcendental service by karma-yoga, so that they can do good for the people in general.</p>
</div>
</div>
<div id="MOG2_4" class="quote" parent="Message_of_Godhead" book="OB" index="3" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">Now there is a very good field of activities for the karma-yogīs, who can engage all the various modern institutions in the transcendental service of Viṣṇu, for the satisfaction of His transcendental senses.
</div>
<span class="link">[[Vanisource:MOG 2|Message of Godhead 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In the present age we are witnessing an enormous expansion of material activities, an endlessly variegated multiplicity of material engagements. Mills and factories, as well as hospitals and other institutions, are now in vogue. In ancient times, there was not so great an expansion of material activities. In those days the mode of living was simple, and yet the thoughts were sublime. So now there is a very good field of activities for the karma-yogīs, who can engage all the various modern institutions in the transcendental service of Viṣṇu, for the satisfaction of His transcendental senses.</p>
</div>
</div>
<div id="MOG2_5" class="quote" parent="Message_of_Godhead" book="OB" index="3" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">If people are influenced by a desire other than the transcendental service of Viṣṇu, every effort to raise them up from their degraded position will result in disaster and disturbance of the peace and tranquillity of the social order.
</div>
<span class="link">[[Vanisource:MOG 2|Message of Godhead 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">It is generally experienced that workers in big mills and factories are addicted to many abominable habits, and thus they gradually glide down to the lowest status to which a human being can descend. But if they are graciously offered the advantage of partaking of the remnants of foodstuffs offered to Viṣṇu, gradually they will develop a transcendental sense of spirituality and rise to the same status as that of spiritually advanced personalities. However, these people cannot rise to that exalted position of "Harijans" simply by being rubber-stamped as such. If they are influenced by a desire other than the transcendental service of Viṣṇu, every effort to raise them up from their degraded position will result in disaster and disturbance of the peace and tranquillity of the social order. Leaders who incite such downtrodden laborers uselessly—simply for the sake of temporary gain—can never do the laborers any good. Nor can the leaders themselves benefit by such ill-conceived actions.</p>
</div>
</div>
<div id="MOG2_6" class="quote" parent="Message_of_Godhead" book="OB" index="3" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">Forgetfulness of this transcendental relationship between the living entity and the Personality of Godhead has created a false sense of everyone's being a miniature Kṛṣṇa, who tries to enjoy the world to his best capacity, while overlooking the transcendental service of the Absolute Truth, the Personality of Godhead, the complete whole and the origin of all.
</div>
<span class="link">[[Vanisource:MOG 2|Message of Godhead 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Forgetfulness of this transcendental relationship between the living entity and the Personality of Godhead has created a false sense of everyone's being a miniature Kṛṣṇa, who tries to enjoy the world to his best capacity, while overlooking the transcendental service of the Absolute Truth, the Personality of Godhead, the complete whole and the origin of all. This kind of work is done under the spell of the modes of material nature, called māyā, or the illusory energy. Actually, the living entity has no capacity to lord it over the forces of nature. The living entity becomes subjugated by the modes of nature as soon as he tries to put himself into the position of Śrī Kṛṣṇa, the supreme enjoyer—under a false egoistic sense, since he is constitutionally unable to do so, any more than the hands, legs, eyes, and so on can individually function as a complete, whole body.</p>
</div>
</div>
<div id="MOG2_7" class="quote" parent="Message_of_Godhead" book="OB" index="3" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">When engaged in the transcendental service of Śrī Kṛṣṇa, however, such activities make the doer free from the bondage of work.
</div>
<span class="link">[[Vanisource:MOG 2|Message of Godhead 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In contrast with the ordinary living entity, those who are transcendentalists are really learned. Such transcendentalists do not perform any work in the manner of the common mundaner. They know that mundane activities done under the modes of nature are completely different from activities of transcendental service. The transcendentalist, knowing himself to be different from the material body and mind, always tries to cultivate transcendental activities. He knows that although temporarily within mundane existence, he is an eternal spirit, part and parcel of the Supreme Spirit. As such, he remains always separate from the mundaners, even though his material senses such as the hands, legs, eyes, and so on are engaged in temporary material activities. When engaged in the transcendental service of Śrī Kṛṣṇa, however, such activities make the doer free from the bondage of work. The Personality of Godhead, Śrī Kṛṣṇa, says to Arjuna, "O Arjuna! Therefore give up the spirit of enjoying all your worldly work, and through this consciousness become a transcendentalist. You may adopt your circumstantial occupation of warfare, which is a duty for you. And whoever performs his every activity with transcendental consciousness—according to My direction, without any grudge toward Me—he also becomes free from the bondage of work."</p>
</div>
</div>
<div id="MOG2_8" class="quote" parent="Message_of_Godhead" book="OB" index="3" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">The spiritual perfection which a qualified brāhmaṇa attains by the transcendental service of Śrī Kṛṣṇa can also be attained by anyone, even in a lower status than that of śūdra, by the same process of transcendental service to Śrī Kṛṣṇa.
</div>
<span class="link">[[Vanisource:MOG 2|Message of Godhead 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Those who persist in the theory that the four social orders called the caste system exist only in India are totally mistaken. In all other countries, also, there are the same orders of life, under some name or other. And thus everywhere in the world, even those who are far below the qualifications of an ordinary śūdra, the fourth social order, are eligible for the transcendental service of the Personality of Godhead, Śrī Kṛṣṇa. The spiritual perfection which a qualified brāhmaṇa attains by the transcendental service of Śrī Kṛṣṇa can also be attained by anyone, even in a lower status than that of śūdra, by the same process of transcendental service to Śrī Kṛṣṇa. For this reason, Śrī Kṛṣṇa, the all-attractive Personality of Godhead, is the Absolute Truth in all creation, and Śrīmad Bhagavad-gītā is the supreme scripture within the universe. According to other scriptures such as the Purāṇas, even a caṇḍāla, or a person of the fifth social order (lower than a śūdra), becomes more than a person of the first order (a brāhmaṇa) by dint of his transcendental devotional service. The confidential teachings of the Bhagavad-gītā are therefore meant for nothing but attaining the highest perfection of human life—the transcendental service of Śrī Kṛṣṇa.</p>
</div>
</div>
<div id="MOG2_9" class="quote" parent="Message_of_Godhead" book="OB" index="3" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">How one can attain to the supreme transcendental knowledge simply by the performance of transcendental service to the Personality of Godhead is explained in the twenty-fourth verse of the fourth chapter of Bhagavad-gītā.
</div>
<span class="link">[[Vanisource:MOG 2|Message of Godhead 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In fact, one who becomes fully spiritualized is transcendental to the modes of nature, and thus he is more than a brāhmaṇa. After all, although of the highest mundane order, the qualifications of a brāhmaṇa are not transcendental. How one can attain to the supreme transcendental knowledge simply by the performance of transcendental service to the Personality of Godhead is explained in the twenty-fourth verse of the fourth chapter of Bhagavad-gītā. It is explained there that through performance of work with transcendental results, everything becomes spiritualized. Ācārya Śaṅkara's philosophy of "pantheism," which has spread a perverted interpretation of the Vedānta maxim that the Supreme Spirit is omnipresent, nonetheless has a practical bearing on the above verse.</p>
</div>
</div>
<div id="MOG2_10" class="quote" parent="Message_of_Godhead" book="OB" index="3" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">When all of these elements become related with the Supreme Spirit, all of them become spiritualized; and at that time the whole thing becomes really a sacrifice. So when offered to the transcendental service of Śrī Kṛṣṇa, all the above-mentioned five elements become interrelated with Him, and thus they become totally spiritualized.
</div>
<span class="link">[[Vanisource:MOG 2|Message of Godhead 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When the iron is put into the fire and becomes red hot, the iron then develops the qualities of fire and stops functioning as iron. In the same way, when all our activities are done in terms of our relationship with Kṛṣṇa, then everything is surcharged with spiritualization. Because pleasing Kṛṣṇa has become our ultimate goal, all our activities have become spiritual activities. In a sacrifice there are five primary elements—namely, (1) the process of offering, (2) the offering itself, (3) the fire, (4) the sacrifice, and (5) the result of the sacrifice. When all of these elements become related with the Supreme Spirit, all of them become spiritualized; and at that time the whole thing becomes really a sacrifice. So when offered to the transcendental service of Śrī Kṛṣṇa, all the above-mentioned five elements become interrelated with Him, and thus they become totally spiritualized.</p>
</div>
</div>
<div id="MOG2_11" class="quote" parent="Message_of_Godhead" book="OB" index="3" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">Learned men perform all their activities for transcendental results and thus direct all their activities toward the transcendental service of the Personality of Godhead.
</div>
<span class="link">[[Vanisource:MOG 2|Message of Godhead 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore, learned men perform all their activities for transcendental results and thus direct all their activities toward the transcendental service of the Personality of Godhead. These genuinely purified souls actually control all their sensory activities and also master their true, spiritual self. Such spiritualized persons alone can show actual sympathy to the fallen in terms of the individual, the place, and the time. And in spite of performing apparently material activities, such spiritualized persons are free from the bondage of work. This process is explained in the seventh verse of the fifth chapter of Bhagavad-gītā: "Householders who perform their work with a view to transcendental results, out of sympathy for all others, are really eligible to become public leaders. All others who claim to be public leaders are mistaken."</p>
</div>
</div>
<div id="MOG2_12" class="quote" parent="Message_of_Godhead" book="OB" index="3" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">As a matter of fact, they are pantheist pretenders, trying to cover their extravagancy by falsely labeling it transcendental service to Godhead.
</div>
<span class="link">[[Vanisource:MOG 2|Message of Godhead 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The enemies of the karma-yogīs—who generally perform all works for self-satisfaction or sense gratification, and who are not in touch with the Supreme Spirit by the transcendental relationship of service—sometimes pose themselves as working according to the desire of the supreme will. As a matter of fact, they are pantheist pretenders, trying to cover their extravagancy by falsely labeling it transcendental service to Godhead. But those who are pure in heart—that is, those who have surrendered everything unto the lotus feet of the Personality of Godhead—remain aloof and separate from such easygoing pseudo transcendentalists, while giving them all respects that they may demand.</p>
</div>
</div>
<div id="MOG2_13" class="quote" parent="Message_of_Godhead" book="OB" index="3" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">A karma-yogī views everything in relation to the Absolute, and therefore he engages everything in the transcendental service of the Absolute. He observes all living entities as so many transcendental servitors of the absolute Godhead, Śrī Kṛṣṇa.
</div>
<span class="link">[[Vanisource:MOG 2|Message of Godhead 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">However, instead of focusing on the various external tabernacles of these living entities (their embodiments under various modes of nature), with his absolute vision the karma-yogī penetrates to the spirit which is embodied therein. And because this infinitesimal spirit emanates from the infinite Supreme Spirit, the karma-yogī in the highest state can observe everyone and everything with equanimity. Such a karma-yogī views everything in relation to the Absolute, and therefore he engages everything in the transcendental service of the Absolute. He observes all living entities as so many transcendental servitors of the absolute Godhead, Śrī Kṛṣṇa. His perfect spiritual vision cannot but penetrate the encagement of every material body, just as a red-hot iron cannot but burn everything that it contacts. Thus, the karma-yogī sets an example of transcendental character, by engaging everyone and everything in the transcendental service of the Personality of Godhead.</p>
</div>
</div>
<div id="MOG2_14" class="quote" parent="Message_of_Godhead" book="OB" index="3" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">Those who do everything for the transcendental service of the Personality of Godhead, Śrī Kṛṣṇa, have no need to perform any sacrifice, penance, or meditation that is unrelated to the service of Godhead.
</div>
<span class="link">[[Vanisource:MOG 2|Message of Godhead 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Those who do everything for the transcendental service of the Personality of Godhead, Śrī Kṛṣṇa, have no need to perform any sacrifice, penance, or meditation that is unrelated to the service of Godhead. We have already discussed hereinbefore that the mundane qualities of goodness that are the signs of the brahmaṇa are included and coexisting within the qualities of the transcendentalist. In the same manner, the dexterity and sacrifice of the devoted worker, the knowledge of the sannyāsī (renunciant), the stillness and profound love for Godhead of the mystic—all these qualities are included and coexisting within the qualities of the transcendental worker, the karma-yogī.</p>
</div>
</div>
<div id="MOG2_15" class="quote" parent="Message_of_Godhead" book="OB" index="3" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">The transcendentalist does not desire to achieve any profit, adoration, or distinction. He desires no gain whatever, except to be engaged in the transcendental service of Godhead—because simply by such service, he gains all.
</div>
<span class="link">[[Vanisource:MOG 2|Message of Godhead 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The spiritual knowledge acquired by the sannyāsīs and the eightfold perfections achieved by the mystics are all within easy reach of the transcendentalist. Therefore, the transcendentalist does not desire to achieve any profit, adoration, or distinction. He desires no gain whatever, except to be engaged in the transcendental service of Godhead—because simply by such service, he gains all. Once one achieves the supreme gain, which encompasses all other gains, what is there still to be achieved? The mystic, who virtually ceases his various bodily functions according to Patañjali's system of mysticism, tries to attain trance by these systematic modes of meditation and so forth.</p>
</div>
</div>
<div id="MOG2_16" class="quote" parent="Message_of_Godhead" book="OB" index="3" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">The transcendental worker, or karma-yogī, has no such fear of falling down, for his attention is already fixed in the transcendental service of the Personality of Godhead. Thus, he does not need to enter separately into trance.
</div>
<span class="link">[[Vanisource:MOG 2|Message of Godhead 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">After attainment of one or two of the above perfections, many mystics fall into the trap of mental oscillation. In such a state, the mystic fails to attain to the highest perfection, namely, pure devotion to the Supreme Personality of Godhead. But the transcendental worker, or karma-yogī, has no such fear of falling down, for his attention is already fixed in the transcendental service of the Personality of Godhead. Thus, he does not need to enter separately into trance. For the karma-yogī, the mystic perfections manifest automatically due to the ever-increasing freshness of their object of attention, the Personality of Godhead. A mundaner is surely unable to realize how there can be so much transcendental happiness in the service of the Personality of Godhead.</p>
</div>
</div>
<div id="MOG2_17" class="quote" parent="Message_of_Godhead" book="OB" index="3" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">By this process of karma-yoga, one gradually attains self-purification, then transcendental knowledge, next perfect meditation, and ultimately transcendental service to the Personality of Godhead.
</div>
<span class="link">[[Vanisource:MOG 2|Message of Godhead 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When ordinary work aims at such a transcendental objective, this work is called karma-yoga. By this process of karma-yoga, one gradually attains self-purification, then transcendental knowledge, next perfect meditation, and ultimately transcendental service to the Personality of Godhead. Sometimes a mundane worker is misunderstood to be a tapasvī (renunciant) or a mahātmā (great soul) because of the many austerities he performs to attain his mundane goals. But these austerities accepted by such rigid mundaners are, after all, aimed merely at material sense gratification, and therefore these austerities are useless in the transcendental sense. Some of the asuras, or demons, such as Rāvaṇa and Hiraṇyakaśipu, also underwent a severe process of austerity and penance, but they obtained nothing except some temporary objects of sensory pleasure.</p>
</div>
</div>
<div id="Light_of_the_Bhagavata" class="sub_section" sec_index="7" parent="Other_Books_by_Srila_Prabhupada" text="Light of the Bhagavata"><h3>Light of the Bhagavata</h3>
</div>
<div id="LOB31_0" class="quote" parent="Light_of_the_Bhagavata" book="OB" index="32" link="LOB 31" link_text="Light of the Bhagavata 31">
<div class="heading">The mendicants who take a vow to refrain from sex life no longer feel sexual urges when fixed in the transcendental service of the Lord.
</div>
<span class="link">[[Vanisource:LOB 31|Light of the Bhagavata 31, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The vānaprasthas, who voluntarily avoid cleaning themselves and who allow their beards and nails to grow, no longer feel the discomforts of these burdens when they engage in the service of the Lord. And above all, the mendicants who take a vow to refrain from sex life no longer feel sexual urges when fixed in the transcendental service of the Lord.</p>
</div>
</div>
<div id="Mukunda-mala-stotra_mantras_1_to_6_only" class="sub_section" sec_index="9" parent="Other_Books_by_Srila_Prabhupada" text="Mukunda-mala-stotra (mantras 1 to 6 only)"><h3>Mukunda-mala-stotra (mantras 1 to 6 only)</h3>
</div>
<div id="MM4_0" class="quote" parent="Mukunda-mala-stotra_(mantras_1_to_6_only)" book="OB" index="5" link="MM 4" link_text="Mukunda-mala-stotra mantra 4">
<div class="heading">It is not possible to know the transcendental nature of the Divinity by dint of one's imperfect sense perception, but the Divinity reveals Himself to a pure devotee in proportion to the transcendental service rendered unto Him.
</div>
<span class="link">[[Vanisource:MM 4|Mukunda-mala-stotra mantra 4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A pure devotee is neither a needy man, a man fallen into difficulty, nor an empiric philosopher who tries to approach the Divinity on the strength his own imperfect knowledge. A pure devotee receives knowledge of the Divinity from the right source—the disciplic succession of realized souls who have followed strictly the disciplinary method of devotional service under the guidance of bona fide spiritual masters. It is not possible to know the transcendental nature of the Divinity by dint of one's imperfect sense perception, but the Divinity reveals Himself to a pure devotee in proportion to the transcendental service rendered unto Him.</p>
</div>
</div>
<div id="MM5_1" class="quote" parent="Mukunda-mala-stotra_(mantras_1_to_6_only)" book="OB" index="6" link="MM 5" link_text="Mukunda-mala-stotra mantra 5">
<div class="heading">This eternal, transcendental service of the Lord is misdirected under material conditions and takes the shape of, the aforementioned religiosity, economic development, sense gratification, and salvation, or the attempt to negate all material variegatedness out of frustration.
</div>
<span class="link">[[Vanisource:MM 5|Mukunda-mala-stotra mantra 5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">But genuine religion is different. In Sanskrit such genuine religion is called dharma, which means "the essential quality of the living being." The śāstras say that this essential quality is to render eternal service, and the proper object of this service is the Supreme Truth, Lord Kṛṣṇa, the Absolute Personality of Godhead. This eternal, transcendental service of the Lord is misdirected under material conditions and takes the shape of (1) the aforementioned religiosity, (2) economic development, (3) sense gratification, and (4) salvation, or the attempt to negate all material variegatedness out of frustration.</p>
</div>
</div>
<div id="MM5_2" class="quote" parent="Mukunda-mala-stotra_(mantras_1_to_6_only)" book="OB" index="6" link="MM 5" link_text="Mukunda-mala-stotra mantra 5">
<div class="heading">When the living being directs his eternal service attitude toward the eternal Supreme Being, such service can never be hampered by any sort of material hindrance. Such transcendental service is above even salvation, and therefore it certainly does not aim at any kind of material reward in the shape of name, fame, or gain.
</div>
<span class="link">[[Vanisource:MM 5|Mukunda-mala-stotra mantra 5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Genuine religion, however, does not culminate in either economic development, sense gratification, or salvation. The perfection of religion is to attain complete satisfaction of the spirit soul, and this is accomplished by rendering devotional service to the Lord, who is beyond the perception of the material senses. When the living being directs his eternal service attitude toward the eternal Supreme Being, such service can never be hampered by any sort of material hindrance. Such transcendental service is above even salvation, and therefore it certainly does not aim at any kind of material reward in the shape of name, fame, or gain.</p>
</div>
</div>
<div id="MM5_3" class="quote" parent="Mukunda-mala-stotra_(mantras_1_to_6_only)" book="OB" index="6" link="MM 5" link_text="Mukunda-mala-stotra mantra 5">
<div class="heading">The pure devotee of Lord Vāsudeva, enlightened by the transcendental service attitude, has no attraction for such false things as religiosity, economic development, sense gratification, or salvation, the last snare of Māyā.
</div>
<span class="link">[[Vanisource:MM 5|Mukunda-mala-stotra mantra 5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One who engages in the transcendental loving service of the Supreme Being automatically attains detachment from material name, fame, and gain, which are aspired for only by those who do not understand that this name, fame, and gain are merely shadows of the real thing. Material name, fame, and gain are only perverted reflections of the substance—the name, fame, and opulences of the Lord. Therefore the pure devotee of Lord Vāsudeva, enlightened by the transcendental service attitude, has no attraction for such false things as religiosity, economic development, sense gratification, or salvation, the last snare of Māyā.</p>
</div>
</div>
<div id="Narada-bhakti-sutra_sutras_1_to_8_only" class="sub_section" sec_index="10" parent="Other_Books_by_Srila_Prabhupada" text="Narada-bhakti-sutra (sutras 1 to 8 only)"><h3>Narada-bhakti-sutra (sutras 1 to 8 only)</h3>
</div>
<div id="NBS6_0" class="quote" parent="Narada-bhakti-sutra_(sutras_1_to_8_only)" book="OB" index="8" link="NBS 6" link_text="Narada Bhakti Sutra 6">
<div class="heading">"Although those who are ātmārāma, self-satisfied, are liberated from all material contamination, they are still attracted by the pastimes of the Supreme Lord, and thus they engage themselves in His transcendental service."
</div>
<span class="link">[[Vanisource:NBS 6|Narada Bhakti Sutra 6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Śrīmad-Bhāgavatam (1.7.10) states,</p>
:ātmārāmāś ca munayo nirgranthā apy urukrame
:kurvanty ahaitukīṁ bhaktiṁ itthaṁ-bhūta-guṇo hariḥ
<p>"Although those who are ātmārāma, self-satisfied, are liberated from all material contamination, they are still attracted by the pastimes of the Supreme Lord, and thus they engage themselves in His transcendental service." When Lord Caitanya explained this ātmārāma verse to Śrīla Sanātana Gosvāmī, He described sixty-one meanings, and all of them point toward the devotional service of the Lord.</p>
</div>
</div>
</div>

Transcendental service of the Lord (Lectures)

2018-06-29T10:58:27Z

LeoRP:

Transcendental service of the Lord (Conv. and Letters)

2018-06-29T10:55:17Z

LeoRP:

Transcendental service of the Lord (BG)

2018-06-29T10:54:31Z

LeoRP:

<div id="compilation">
<div id="facts">
{{terms|"transcendental love and service"|"transcendental personal service"|"transcendental service"|"transcendental voluntary service"}}
{{notes|}}
{{compiler|Labangalatika}}
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{{last|28Dec10}}
{{totals_by_section|BG=30|SB=2|CC=0|OB=0|Lec=0|Con=0|Let=0}}
{{total|32}}
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[[Category:Transcendental Service to God|1]]
[[Category:Compilations from Books]]
</div>
<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>
</div>
<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>
</div>
<div id="BG264_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="102" link="BG 2.64" link_text="BG 2.64">
<div class="heading">One may externally control the senses by some artificial process, but unless the senses are engaged in the transcendental service of the Lord, there is every chance of a fall.
</div>
<span class="link">[[Vanisource:BG 2.64 (1972)|BG 2.64, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.</p>
</div>
<div class="purport text"><p>It is already explained that one may externally control the senses by some artificial process, but unless the senses are engaged in the transcendental service of the Lord, there is every chance of a fall. Although the person in full Kṛṣṇa consciousness may apparently be on the sensual plane, because of his being Kṛṣṇa conscious he has no attachment to sensual activities. The Kṛṣṇa conscious person is concerned only with the satisfaction of Kṛṣṇa, and nothing else. Therefore he is transcendental to all attachment and detachment. If Kṛṣṇa wants, the devotee can do anything which is ordinarily undesirable; and if Kṛṣṇa does not want, he shall not do that which he would have ordinarily done for his own satisfaction. Therefore to act or not to act is within his control because he acts only under the direction of Kṛṣṇa. This consciousness is the causeless mercy of the Lord, which the devotee can achieve in spite of his being attached to the sensual platform.</p>
</div>
</div>
<div id="BG34_1" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="114" link="BG 3.4" link_text="BG 3.4">
<div class="heading">Without purification of heart, sannyāsa is simply a disturbance to the social order. On the other hand, if someone takes to the transcendental service of the Lord, even without discharging his prescribed duties, whatever he may be able to advance in the cause is accepted by the Lord.
</div>
<span class="link">[[Vanisource:BG 3.4 (1972)|BG 3.4, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.</p>
</div>
<div class="purport text"><p>The renounced order of life can be accepted when one has been purified by the discharge of the prescribed form of duties which are laid down just to purify the hearts of materialistic men. Without purification, one cannot attain success by abruptly adopting the fourth order of life (sannyāsa). According to the empirical philosophers, simply by adopting sannyāsa, or retiring from fruitive activities, one at once becomes as good as Nārāyaṇa. But Lord Kṛṣṇa does not approve this principle. Without purification of heart, sannyāsa is simply a disturbance to the social order. On the other hand, if someone takes to the transcendental service of the Lord, even without discharging his prescribed duties, whatever he may be able to advance in the cause is accepted by the Lord (buddhi-yoga). Sv-alpam apy asya dharmasya trāyate mahato bhayāt. Even a slight performance of such a principle enables one to overcome great difficulties.</p>
</div>
</div>
<div id="BG335_2" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="145" link="BG 3.35" link_text="BG 3.35">
<div class="heading">Materially, prescribed duties are duties enjoined according to one's psychophysical condition, under the spell of the modes of material nature. Spiritual duties are as ordered by the spiritual master for the transcendental service of Kṛṣṇa.
</div>
<span class="link">[[Vanisource:BG 3.35 (1972)|BG 3.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One should therefore discharge his prescribed duties in full Kṛṣṇa consciousness rather than those prescribed for others. Materially, prescribed duties are duties enjoined according to one's psychophysical condition, under the spell of the modes of material nature. Spiritual duties are as ordered by the spiritual master for the transcendental service of Kṛṣṇa. But whether material or spiritual, one should stick to his prescribed duties even up to death, rather than imitate another's prescribed duties. Duties on the spiritual platform and duties on the material platform may be different, but the principle of following the authorized direction is always good for the performer. When one is under the spell of the modes of material nature, one should follow the prescribed rules for his particular situation and should not imitate others. For example, a brāhmaṇa, who is in the mode of goodness, is nonviolent, whereas a kṣatriya, who is in the mode of passion, is allowed to be violent. As such, for a kṣatriya it is better to be vanquished following the rules of violence than to imitate a brāhmaṇa who follows the principles of nonviolence. Everyone has to cleanse his heart by a gradual process, not abruptly. However, when one transcends the modes of material nature and is fully situated in Kṛṣṇa consciousness, he can perform anything and everything under the direction of a bona fide spiritual master.</p>
</div>
</div>
<div id="BG342_3" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="152" link="BG 3.42" link_text="BG 3.42">
<div class="heading">If the mind is engaged in the transcendental service of the Lord, there is no chance of its being engaged in the lower propensities.
</div>
<span class="link">[[Vanisource:BG 3.42 (1972)|BG 3.42, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Bodily action means the functions of the senses, and stopping the senses means stopping all bodily actions. But since the mind is active, then even though the body may be silent and at rest, the mind will act—as it does during dreaming. But above the mind is the determination of the intelligence, and above the intelligence is the soul proper. If, therefore, the soul is directly engaged with the Supreme, naturally all other subordinates, namely, the intelligence, mind and senses, will be automatically engaged. In the Kaṭha Upaniṣad there is a similar passage, in which it is said that the objects of sense gratification are superior to the senses, and mind is superior to the sense objects. If, therefore, the mind is directly engaged in the service of the Lord constantly, then there is no chance that the senses will become engaged in other ways. This mental attitude has already been explained. paraṁ dṛṣṭvā nivartate. If the mind is engaged in the transcendental service of the Lord, there is no chance of its being engaged in the lower propensities. In the Kaṭha Upaniṣad the soul has been described as mahān, the great. Therefore the soul is above all-namely, the sense objects, the senses, the mind and the intelligence. Therefore, directly understanding the constitutional position of the soul is the solution of the whole problem.</p>
</div>
</div>
<div id="BG411_4" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="164" link="BG 4.11" link_text="BG 4.11">
<div class="heading">Impersonalists do not agree to accept the eternal, blissful Personality of Godhead; consequently they cannot relish the bliss of transcendental personal service to the Lord, having extinguished their individuality.
</div>
<span class="link">[[Vanisource:BG 4.11 (1972)|BG 4.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As for those who are impersonalists and who want to commit spiritual suicide by annihilating the individual existence of the living entity, Kṛṣṇa helps also by absorbing them into His effulgence. Such impersonalists do not agree to accept the eternal, blissful Personality of Godhead; consequently they cannot relish the bliss of transcendental personal service to the Lord, having extinguished their individuality. Some of them, who are not firmly situated even in the impersonal existence, return to this material field to exhibit their dormant desires for activities. They are not admitted into the spiritual planets, but they are again given a chance to act on the material planets. For those who are fruitive workers, the Lord awards the desired results of their prescribed duties, as the yajñeśvara; and those who are yogīs seeking mystic powers are awarded such powers. In other words, everyone is dependent for success upon His mercy alone, and all kinds of spiritual processes are but different degrees of success on the same path. Unless, therefore, one comes to the highest perfection of Kṛṣṇa consciousness, all attempts remain imperfect, as is stated in the Śrīmad-Bhāgavatam (2.3.10):</p>
:akāmaḥ sarva-kāmo vā
:mokṣa-kāma udāra-dhīḥ
:tīvreṇa bhakti-yogena
:yajeta puruṣaṁ param
<p>"Whether one is without desire (the condition of the devotees), or is desirous of all fruitive results, or is after liberation, one should with all efforts try to worship the Supreme Personality of Godhead for complete perfection, culminating in Kṛṣṇa consciousness."</p>
</div>
</div>
<div id="BG433_5" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="186" link="BG 4.33" link_text="BG 4.33">
<div class="heading">The purpose of all sacrifices is to arrive at the status of complete knowledge, then to gain release from material miseries, and, ultimately, to engage in loving transcendental service to the Supreme Lord (Kṛṣṇa consciousness).
</div>
<span class="link">[[Vanisource:BG 4.33 (1972)|BG 4.33, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O chastiser of the enemy, the sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O son of Pṛthā, all sacrifices of work culminate in transcendental knowledge.</p>
</div>
<div class="purport text"><p>The purpose of all sacrifices is to arrive at the status of complete knowledge, then to gain release from material miseries, and, ultimately, to engage in loving transcendental service to the Supreme Lord (Kṛṣṇa consciousness). Nonetheless, there is a mystery about all these different activities of sacrifice, and one should know this mystery. Sacrifices sometimes take different forms according to the particular faith of the performer. When one's faith reaches the stage of transcendental knowledge, the performer of sacrifices should be considered more advanced than those who simply sacrifice material possessions without such knowledge, for without attainment of knowledge, sacrifices remain on the material platform and bestow no spiritual benefit. Real knowledge culminates in Kṛṣṇa consciousness, the highest stage of transcendental knowledge. Without the elevation of knowledge, sacrifices are simply material activities. When, however, they are elevated to the level of transcendental knowledge, all such activities enter onto the spiritual platform. Depending on differences in consciousness, sacrificial activities are sometimes called karma-kāṇḍa (fruitive activities) and sometimes jñāna-kāṇḍa (knowledge in the pursuit of truth). It is better when the end is knowledge.</p>
</div>
</div>
<div id="BG435_6" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="188" link="BG 4.35" link_text="BG 4.35">
<div class="heading">Bodily differences arise from forgetfulness of the transcendental service of the Lord. But when one is engaged in transcendental service through Kṛṣṇa consciousness, one becomes at once liberated from this illusion.
</div>
<span class="link">[[Vanisource:BG 4.35 (1972)|BG 4.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">For want of sufficient knowledge in the absolute science, we are now covered with illusion, and therefore we think that we are separate from Kṛṣṇa. Although we are separated parts of Kṛṣṇa, we are nevertheless not different from Him. The bodily difference of the living entities is māyā, or not actual fact. We are all meant to satisfy Kṛṣṇa. By māyā alone Arjuna thought that the temporary bodily relationship with his kinsmen was more important than his eternal spiritual relationship with Kṛṣṇa. The whole teaching of the Gītā is targeted toward this end: that a living being, as Kṛṣṇa's eternal servitor, cannot be separated from Kṛṣṇa, and his sense of being an identity apart from Kṛṣṇa is called māyā. The living entities, as separate parts and parcels of the Supreme, have a purpose to fulfill. Having forgotten that purpose since time immemorial, they are situated in different bodies, as men, animals, demigods, etc. Such bodily differences arise from forgetfulness of the transcendental service of the Lord. But when one is engaged in transcendental service through Kṛṣṇa consciousness, one becomes at once liberated from this illusion. One can acquire such pure knowledge only from the bona fide spiritual master and thereby avoid the delusion that the living entity is equal to Kṛṣṇa.</p>
</div>
</div>
<div id="BG56_7" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="201" link="BG 5.6" link_text="BG 5.6">
<div class="heading">The Vaiṣṇava sannyāsīs have nothing to do with material activities, and yet they perform various activities in their devotional service to the Lord. But the Māyāvādī sannyāsīs, engaged in the studies of Sāṅkhya and Vedānta and speculation, cannot relish the transcendental service of the Lord.
</div>
<span class="link">[[Vanisource:BG 5.6 (1972)|BG 5.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are two classes of sannyāsīs, or persons in the renounced order of life. The Māyāvādī sannyāsīs are engaged in the study of Sāṅkhya philosophy, whereas the Vaiṣṇava sannyāsīs are engaged in the study of Bhāgavatam philosophy, which affords the proper commentary on the Vedānta-sūtras. The Māyāvādī sannyāsīs also study the Vedānta-sūtras, but use their own commentary, called Śārīraka-bhāṣya, written by Śaṅkarācārya. The students of the Bhāgavata school are engaged in the devotional service of the Lord, according to pāñcarātrikī regulations, and therefore the Vaiṣṇava sannyāsīs have multiple engagements in the transcendental service of the Lord. The Vaiṣṇava sannyāsīs have nothing to do with material activities, and yet they perform various activities in their devotional service to the Lord. But the Māyāvādī sannyāsīs, engaged in the studies of Sāṅkhya and Vedānta and speculation, cannot relish the transcendental service of the Lord. Because their studies become very tedious, they sometimes become tired of Brahman speculation, and thus they take shelter of the Bhāgavatam without proper understanding. Consequently their study of the Śrīmad-Bhāgavatam becomes troublesome. Dry speculations and impersonal interpretations by artificial means are all useless for the Māyāvādī sannyāsīs. The Vaiṣṇava sannyāsīs, who are engaged in devotional service, are happy in the discharge of their transcendental duties, and they have the guarantee of ultimate entrance into the kingdom of God. The Māyāvādī sannyāsīs sometimes fall down from the path of self-realization and again enter into material activities of a philanthropic and altruistic nature, which are nothing but material engagements. Therefore, the conclusion is that those who are engaged in Kṛṣṇa conscious activities are better situated than the sannyāsīs engaged in simple speculation about what is Brahman and what is not Brahman, although they too come to Kṛṣṇa consciousness, after many births.</p>
</div>
</div>
<div id="BG589_8" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="203" link="BG 5.8-9" link_text="BG 5.8-9">
<div class="heading">A person in Kṛṣṇa consciousness is pure in his existence, and consequently he has nothing to do with any work which depends upon five immediate and remote causes: the doer, the work, the situation, the endeavor and fortune. This is because he is engaged in the loving transcendental service of Kṛṣṇa.
</div>
<span class="link">[[Vanisource:BG 5.8-9 (1972)|BG 5.8-9, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.</p>
</div>
<div class="purport text"><p>A person in Kṛṣṇa consciousness is pure in his existence, and consequently he has nothing to do with any work which depends upon five immediate and remote causes: the doer, the work, the situation, the endeavor and fortune. This is because he is engaged in the loving transcendental service of Kṛṣṇa. Although he appears to be acting with his body and senses, he is always conscious of his actual position, which is spiritual engagement. In material consciousness, the senses are engaged in sense gratification, but in Kṛṣṇa consciousness the senses are engaged in the satisfaction of Kṛṣṇa's senses. Therefore, the Kṛṣṇa conscious person is always free, even though he appears to be engaged in affairs of the senses.</p>
</div>
</div>
<div id="BG529_9" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="222" link="BG 5.29" link_text="BG 5.29">
<div class="heading">The greatest peace formula is simply this: Lord Kṛṣṇa is the beneficiary in all human activities. Men should offer everything to the transcendental service of the Lord because He is the proprietor of all planets and the demigods thereon.
</div>
<span class="link">[[Vanisource:BG 5.29 (1972)|BG 5.29, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.</p>
</div>
<div class="purport text"><p>The conditioned souls within the clutches of the illusory energy are all anxious to attain peace in the material world. But they do not know the formula for peace, which is explained in this part of the Bhagavad-gītā. The greatest peace formula is simply this: Lord Kṛṣṇa is the beneficiary in all human activities. Men should offer everything to the transcendental service of the Lord because He is the proprietor of all planets and the demigods thereon. No one is greater than He. He is greater than the greatest of the demigods, Lord Śiva and Lord Brahmā. In the Vedas (Śvetāśvatara Upaniṣad 6.7) the Supreme Lord is described as tam īśvarāṇāṁ paramaṁ maheśvaraṁ. Under the spell of illusion, living entities are trying to be lords of all they survey, but actually they are dominated by the material energy of the Lord. The Lord is the master of material nature, and the conditioned souls are under the stringent rules of material nature. Unless one understands these bare facts, it is not possible to achieve peace in the world either individually or collectively. This is the sense of Kṛṣṇa consciousness: Lord Kṛṣṇa is the supreme predominator, and all living entities, including the great demigods, are His subordinates. One can attain perfect peace only in complete Kṛṣṇa consciousness.</p>
</div>
</div>
<div id="BG68_10" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="230" link="BG 6.8" link_text="BG 6.8">
<div class="heading">"Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him."
</div>
<span class="link">[[Vanisource:BG 6.8 (1972)|BG 6.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Book knowledge without realization of the Supreme Truth is useless. This is stated as follows:</p>
:ataḥ śrī-kṛṣṇa-nāmādi
:na bhaved grāhyam indriyaiḥ
:sevonmukhe hi jihvādau
:svayam eva sphuraty adaḥ
:([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]])
<p>"No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." (Bhakti-rasāmṛta-sindhu 1.2.234)</p>
</div>
</div>
<div id="BG627_11" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="244" link="BG 6.27" link_text="BG 6.27">
<div class="heading">Brahma-bhūta is the state of being free from material contamination and situated in the transcendental service of the Lord.
</div>
<span class="link">[[Vanisource:BG 6.27 (1972)|BG 6.27, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The yogī whose mind is fixed on Me verily attains the highest perfection of transcendental happiness. He is beyond the mode of passion, he realizes his qualitative identity with the Supreme, and thus he is freed from all reactions to past deeds.</p>
</div>
<div class="purport text"><p>Brahma-bhūta is the state of being free from material contamination and situated in the transcendental service of the Lord. Mad-bhaktiṁ labhate parām ([[Vanisource:BG 18.54 (1972)|BG 18.54]]). One cannot remain in the quality of Brahman, the Absolute, until one's mind is fixed on the lotus feet of the Lord. Sa vai manaḥ kṛṣṇa-pādāravindayoḥ ([[Vanisource:SB 9.4.18-20|SB 9.4.18]]). To be always engaged in the transcendental loving service of the Lord, or to remain in Kṛṣṇa consciousness, is to be factually liberated from the mode of passion and all material contamination.</p>
</div>
</div>
<div id="BG628_12" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="245" link="BG 6.28" link_text="BG 6.28">
<div class="heading">The individual soul is part and parcel of the Supreme, and his position is to render transcendental service to the Lord.
</div>
<span class="link">[[Vanisource:BG 6.28 (1972)|BG 6.28, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thus the self-controlled yogī, constantly engaged in yoga practice, becomes free from all material contamination and achieves the highest stage of perfect happiness in transcendental loving service to the Lord.</p>
</div>
<div class="purport text"><p>Self-realization means knowing one's constitutional position in relationship to the Supreme. The individual soul is part and parcel of the Supreme, and his position is to render transcendental service to the Lord. This transcendental contact with the Supreme is called brahma-saṁsparśa.</p>
</div>
</div>
<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>
</div>
<div id="BG716_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="16" link="BG 7.16" link_text="BG 7.16">
<div class="heading">As long as such a purified stage is not attained, devotees in transcendental service to the Lord are tainted with fruitive activities, the search for mundane knowledge, etc. So one has to transcend all this before one can come to the stage of pure devotional service.
</div>
<span class="link">[[Vanisource:BG 7.16 (1972)|BG 7.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Those who are always busy with fruitive activities come to the Lord in material distress and at that time associate with pure devotees and become, in their distress, devotees of the Lord. Those who are simply frustrated also come sometimes to associate with the pure devotees and become inquisitive to know about God. Similarly, when the dry philosophers are frustrated in every field of knowledge, they sometimes want to learn of God, and they come to the Supreme Lord to render devotional service and thus transcend knowledge of the impersonal Brahman and the localized Paramātmā and come to the personal conception of Godhead by the grace of the Supreme Lord or His pure devotee. On the whole, when the distressed, the inquisitive, the seekers of knowledge, and those who are in need of money are free from all material desires, and when they fully understand that material remuneration has nothing to do with spiritual improvement, they become pure devotees. As long as such a purified stage is not attained, devotees in transcendental service to the Lord are tainted with fruitive activities, the search for mundane knowledge, etc. So one has to transcend all this before one can come to the stage of pure devotional service.</p>
</div>
</div>
<div id="BG718_1" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="18" link="BG 7.18" link_text="BG 7.18">
<span class="link">[[Vanisource:BG 7.18 (1972)|BG 7.18, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">All these devotees are undoubtedly magnanimous souls, but he who is situated in knowledge of Me I consider to be just like My own self. Being engaged in My transcendental service, he is sure to attain Me, the highest and most perfect goal.</p>
</div>
</div>
<div id="BG729_2" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="29" link="BG 7.29" link_text="BG 7.29">
<div class="heading">Four kinds of impure devotees who engage themselves in the transcendental service of the Lord achieve their respective goals, and by the grace of the Supreme Lord, when they are fully Kṛṣṇa conscious, they actually enjoy spiritual association with the Supreme Lord.
</div>
<span class="link">[[Vanisource:BG 7.29 (1972)|BG 7.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Four kinds of impure devotees who engage themselves in the transcendental service of the Lord achieve their respective goals, and by the grace of the Supreme Lord, when they are fully Kṛṣṇa conscious, they actually enjoy spiritual association with the Supreme Lord. But those who are worshipers of demigods never reach the Supreme Lord in His supreme planet. Even the less intelligent Brahman-realized persons cannot reach the supreme planet of Kṛṣṇa known as Goloka Vṛndāvana. Only persons who perform activities in Kṛṣṇa consciousness (mām āśritya) are actually entitled to be called Brahman, because they are actually endeavoring to reach the Kṛṣṇa planet. Such persons have no misgivings about Kṛṣṇa, and thus they are factually Brahman.</p>
</div>
</div>
<div id="BG84_3" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="34" link="BG 8.4" link_text="BG 8.4">
<div class="heading">The functions of all these different manifestations of the Supreme Lord automatically become clarified for the pure Kṛṣṇa conscious devotee engaged in transcendental service to the Lord.
</div>
<span class="link">[[Vanisource:BG 8.4 (1972)|BG 8.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Material bodies generally pass through six stages: they are born, they grow, they remain for some duration, they produce some by-products, they dwindle, and then they vanish. This physical nature is called adhibhūta. It is created at a certain point and will be annihilated at a certain point. The conception of the universal form of the Supreme Lord, which includes all the demigods and their different planets, is called adhidaivata. And present in the body along with the individual soul is the Supersoul, a plenary representation of Lord Kṛṣṇa. The Supersoul is called the Paramātmā or adhiyajña and is situated in the heart. The word eva is particularly important in the context of this verse because by this word the Lord stresses that the Paramātmā is not different from Him. The Supersoul, the Supreme Personality of Godhead, seated beside the individual soul, is the witness of the individual soul's activities and is the source of the soul's various types of consciousness. The Supersoul gives the individual soul an opportunity to act freely and witnesses his activities. The functions of all these different manifestations of the Supreme Lord automatically become clarified for the pure Kṛṣṇa conscious devotee engaged in transcendental service to the Lord.</p>
</div>
</div>
<div id="BG815_4" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="45" link="BG 8.15" link_text="BG 8.15">
<div class="heading">The mahātmās receive transcendental messages from the realized devotees and thus gradually develop devotional service in Kṛṣṇa consciousness and become so absorbed in transcendental service that they no longer desire elevation to any of the material planets, nor do they even want to be transferred to any spiritual planet. They only want Kṛṣṇa and Kṛṣṇa's association, and nothing else.
</div>
<span class="link">[[Vanisource:BG 8.15 (1972)|BG 8.15, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.</p>
</div>
<div class="purport text"><p>Since this temporary material world is full of the miseries of birth, old age, disease and death, naturally he who achieves the highest perfection and attains the supreme planet, Kṛṣṇaloka, Goloka Vṛndāvana, does not wish to return. The supreme planet is described in Vedic literature as avyakta and akṣara and paramā gati; in other words, that planet is beyond our material vision, and it is inexplicable, but it is the highest goal, the destination for the mahātmās (great souls). The mahātmās receive transcendental messages from the realized devotees and thus gradually develop devotional service in Kṛṣṇa consciousness and become so absorbed in transcendental service that they no longer desire elevation to any of the material planets, nor do they even want to be transferred to any spiritual planet. They only want Kṛṣṇa and Kṛṣṇa's association, and nothing else. That is the highest perfection of life. This verse specifically mentions the personalist devotees of the Supreme Lord, Kṛṣṇa. These devotees in Kṛṣṇa consciousness achieve the highest perfection of life. In other words, they are the supreme souls.</p>
</div>
</div>
<div id="BG93_5" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="61" link="BG 9.3" link_text="BG 9.3">
<div class="heading">"By giving water to the root of a tree one satisfies its branches, twigs and leaves, and by supplying food to the stomach one satisfies all the senses of the body. Similarly, by engaging in the transcendental service of the Supreme Lord one automatically satisfies all the demigods and all other living entities."
</div>
<span class="link">[[Vanisource:BG 9.3 (1972)|BG 9.3, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Those who are not faithful in this devotional service cannot attain Me, O conqueror of enemies. Therefore they return to the path of birth and death in this material world.</p>
</div>
<div class="purport text"><p>The faithless cannot accomplish this process of devotional service; that is the purport of this verse. Faith is created by association with devotees. Unfortunate people, even after hearing all the evidence of Vedic literature from great personalities, still have no faith in God. They are hesitant and cannot stay fixed in the devotional service of the Lord. Thus faith is a most important factor for progress in Kṛṣṇa consciousness. In the Caitanya-caritāmṛta it is said that faith is the complete conviction that simply by serving the Supreme Lord, Śrī Kṛṣṇa, one can achieve all perfection. That is called real faith. As stated in the Śrīmad-Bhāgavatam,</p>
:yathā taror mūla-niṣecanena
:tṛpyanti tat-skandha-bhujopaśākhāḥ
:prāṇopahārāc ca yathendriyāṇāṁ
:tathaiva sarvārhaṇam acyutejyā
:([[Vanisource:SB 4.31.14|SB 4.31.14]])
<p>"By giving water to the root of a tree one satisfies its branches, twigs and leaves, and by supplying food to the stomach one satisfies all the senses of the body. Similarly, by engaging in the transcendental service of the Supreme Lord one automatically satisfies all the demigods and all other living entities." Therefore, after reading Bhagavad-gītā one should promptly come to the conclusion of Bhagavad-gītā: one should give up all other engagements and adopt the service of the Supreme Lord, Kṛṣṇa, the Personality of Godhead. If one is convinced of this philosophy of life, that is faith.</p>
</div>
</div>
<div id="BG929_6" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="87" link="BG 9.29" link_text="BG 9.29">
<div class="heading">One may question here that if Kṛṣṇa is equal to everyone and no one is His special friend, then why does He take a special interest in the devotees who are always engaged in His transcendental service?
</div>
<span class="link">[[Vanisource:BG 9.29 (1972)|BG 9.29, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.</p>
</div>
<div class="purport text"><p>One may question here that if Kṛṣṇa is equal to everyone and no one is His special friend, then why does He take a special interest in the devotees who are always engaged in His transcendental service? But this is not discrimination; it is natural. Any man in this material world may be very charitably disposed, yet he has a special interest in his own children. The Lord claims that every living entity—in whatever form—is His son, and so He provides everyone with a generous supply of the necessities of life. He is just like a cloud which pours rain all over, regardless of whether it falls on rock or land or water. But for His devotees, He gives specific attention. Such devotees are mentioned here: they are always in Kṛṣṇa consciousness, and therefore they are always transcendentally situated in Kṛṣṇa.</p>
</div>
</div>
<div id="BG930_7" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="88" link="BG 9.30" link_text="BG 9.30">
<div class="heading">If a person falls down but is wholeheartedly engaged in the transcendental service of the Supreme Lord, the Lord, being situated within his heart, purifies him and excuses him from that abomination.
</div>
<span class="link">[[Vanisource:BG 9.30 (1972)|BG 9.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As far as possible, a devotee is very cautious so that he does not do anything that could disrupt his wholesome condition. He knows that perfection in his activities depends on his progressive realization of Kṛṣṇa consciousness. Sometimes, however, it may be seen that a person in Kṛṣṇa consciousness commits some act which may be taken as most abominable socially or politically. But such a temporary falldown does not disqualify him. In the Śrīmad-Bhāgavatam it is stated that if a person falls down but is wholeheartedly engaged in the transcendental service of the Supreme Lord, the Lord, being situated within his heart, purifies him and excuses him from that abomination. The material contamination is so strong that even a yogī fully engaged in the service of the Lord sometimes becomes ensnared; but Kṛṣṇa consciousness is so strong that such an occasional falldown is at once rectified. Therefore the process of devotional service is always a success. No one should deride a devotee for some accidental falldown from the ideal path, for, as explained in the next verse, such occasional falldowns will be stopped in due course, as soon as a devotee is completely situated in Kṛṣṇa consciousness.</p>
</div>
</div>
<div id="BG1045_8" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="96" link="BG 10.4-5" link_text="BG 10.4-5">
<div class="heading">Those who are free from the illusory energy, those who are confident that they are not the material body, that they are spiritual parts of the Supreme Personality of Godhead, and who are therefore engaged in the transcendental service of the Supreme Godhead, have nothing to fear.
</div>
<span class="link">[[Vanisource:BG 10.4-5 (1972)|BG 10.4-5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">If we want to get free from anxiety, then the best course is to understand Kṛṣṇa and be situated always in Kṛṣṇa consciousness. In that way we will be free from all fear. In the Śrīmad-Bhāgavatam (11.2.37) it is stated, bhayaṁ dvitīyābhiniveśataḥ syāt: fear is caused by our absorption in the illusory energy. But those who are free from the illusory energy, those who are confident that they are not the material body, that they are spiritual parts of the Supreme Personality of Godhead, and who are therefore engaged in the transcendental service of the Supreme Godhead, have nothing to fear. Their future is very bright. This fear is a condition of persons who are not in Kṛṣṇa consciousness. Abhayam, fearlessness, is possible only for one in Kṛṣṇa consciousness.</p>
</div>
</div>
<div id="BG114_9" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="136" link="BG 11.4" link_text="BG 11.4">
<div class="heading">If one is engaged in loving transcendental service to the Lord from the beginning, then one can see the Lord by revelation.
</div>
<span class="link">[[Vanisource:BG 11.4 (1972)|BG 11.4, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that unlimited universal Self.</p>
</div>
<div class="purport text"><p>It is said that one can neither see, hear, understand nor perceive the Supreme Lord, Kṛṣṇa, by the material senses. But if one is engaged in loving transcendental service to the Lord from the beginning, then one can see the Lord by revelation. Every living entity is only a spiritual spark; therefore it is not possible to see or to understand the Supreme Lord. Arjuna, as a devotee, does not depend on his speculative strength; rather, he admits his limitations as a living entity and acknowledges Kṛṣṇa's inestimable position. Arjuna could understand that for a living entity it is not possible to understand the unlimited infinite. If the infinite reveals Himself, then it is possible to understand the nature of the infinite by the grace of the infinite. The word yogeśvara is also very significant here because the Lord has inconceivable power. If He likes, He can reveal Himself by His grace, although He is unlimited. Therefore Arjuna pleads for the inconceivable grace of Kṛṣṇa. He does not give Kṛṣṇa orders. Kṛṣṇa is not obliged to reveal Himself unless one surrenders fully in Kṛṣṇa consciousness and engages in devotional service. Thus it is not possible for persons who depend on the strength of their mental speculations to see Kṛṣṇa.</p>
</div>
</div>
<div id="BG1133_10" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="163" link="BG 11.33" link_text="BG 11.33">
<div class="heading">If one is in full Kṛṣṇa consciousness and his life is devoted to the Lord's transcendental service, he is perfect.
</div>
<span class="link">[[Vanisource:BG 11.33 (1972)|BG 11.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There is a specific plan being carried out in this material world. What is this plan? This cosmic manifestation is a chance for the conditioned souls to go back to Godhead, back to home. As long as they have the domineering mentality which makes them try to lord it over material nature, they are conditioned. But anyone who can understand the plan of the Supreme Lord and cultivate Kṛṣṇa consciousness is most intelligent. The creation and destruction of the cosmic manifestation are under the superior guidance of God. Thus the Battle of Kurukṣetra was fought according to the plan of God. Arjuna was refusing to fight, but he was told that he should fight in accordance with the desire of the Supreme Lord. Then he would be happy. If one is in full Kṛṣṇa consciousness and his life is devoted to the Lord's transcendental service, he is perfect.</p>
</div>
</div>
<div id="BG1220_11" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="200" link="BG 12.20" link_text="BG 12.20">
<div class="heading">Through good association one develops attachment for pure devotional service and thereby accepts a bona fide spiritual master and from him begins to hear and chant and observe the regulative principles of devotional service with faith, attachment and devotion and thus becomes engaged in the transcendental service of the Lord.
</div>
<span class="link">[[Vanisource:BG 12.20 (1972)|BG 12.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In this chapter, from verse 2 through the end—from mayy āveśya mano ye mām ("fixing the mind on Me") through ye tu dharmāmṛtam idam ("this religion of eternal engagement")—the Supreme Lord has explained the processes of transcendental service for approaching Him. Such processes are very dear to the Lord, and He accepts a person engaged in them. The question of who is better—one who is engaged in the path of impersonal Brahman or one who is engaged in the personal service of the Supreme Personality of Godhead—was raised by Arjuna, and the Lord replied to him so explicitly that there is no doubt that devotional service to the Personality of Godhead is the best of all processes of spiritual realization. In other words, in this chapter it is decided that through good association one develops attachment for pure devotional service and thereby accepts a bona fide spiritual master and from him begins to hear and chant and observe the regulative principles of devotional service with faith, attachment and devotion and thus becomes engaged in the transcendental service of the Lord. This path is recommended in this chapter; therefore there is no doubt that devotional service is the only absolute path for self-realization, for the attainment of the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="BG_Chapters_13_-_18" class="sub_section" sec_index="3" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 13 - 18"><h3>BG Chapters 13 - 18</h3>
</div>
<div id="BG13812_0" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="6" link="BG 13.8-12" link_text="BG 13.8-12">
<div class="heading">The process of knowledge terminates in unalloyed devotional service to the Lord. So if one does not approach, or is not able to approach, the transcendental service of the Lord, then the other nineteen items are of no particular value.
</div>
<span class="link">[[Vanisource:BG 13.8-12 (1972)|BG 13.8-12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This process of knowledge is sometimes misunderstood by less intelligent men as being the interaction of the field of activity. But actually this is the real process of knowledge. If one accepts this process, then the possibility of approaching the Absolute Truth exists. This is not the interaction of the twenty-four elements, as described before. This is actually the means to get out of the entanglement of those elements. The embodied soul is entrapped by the body, which is a casing made of the twenty-four elements, and the process of knowledge as described here is the means to get out of it. Of all the descriptions of the process of knowledge, the most important point is described in the first line of the eleventh verse. Mayi cānanya-yogena bhaktir avyabhicāriṇī: the process of knowledge terminates in unalloyed devotional service to the Lord. So if one does not approach, or is not able to approach, the transcendental service of the Lord, then the other nineteen items are of no particular value. But if one takes to devotional service in full Kṛṣṇa consciousness, the other nineteen items automatically develop within him.</p>
</div>
</div>
<div id="BG151_1" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="54" link="BG 15.1" link_text="BG 15.1">
<div class="heading">The basic principle of devotional service is detachment from material activities and attachment to the transcendental service of the Lord.
</div>
<span class="link">[[Vanisource:BG 15.1 (1972)|BG 15.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This process of extrication should be understood. In the previous chapters it has been explained that there are many processes by which to get out of the material entanglement. And, up to the Thirteenth Chapter, we have seen that devotional service to the Supreme Lord is the best way. Now, the basic principle of devotional service is detachment from material activities and attachment to the transcendental service of the Lord. The process of breaking attachment to the material world is discussed in the beginning of this chapter. The root of this material existence grows upward. This means that it begins from the total material substance, from the topmost planet of the universe. From there, the whole universe is expanded, with so many branches, representing the various planetary systems. The fruits represent the results of the living entities' activities, namely, religion, economic development, sense gratification and liberation.</p>
</div>
</div>
<div id="BG157_2" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="59" link="BG 15.7" link_text="BG 15.7">
<div class="heading">By misuse of that independence one becomes a conditioned soul, and by proper use of independence he is always liberated. In either case, he is qualitatively eternal, as the Supreme Lord is. In his liberated state he is freed from this material condition, and he is under the engagement of transcendental service unto the Lord.
</div>
<span class="link">[[Vanisource:BG 15.7 (1972)|BG 15.7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As fragmental parts and parcels of the Supreme Lord, the living entities also have fragmental portions of His qualities, of which independence is one. Every living entity, as an individual soul, has his personal individuality and a minute form of independence. By misuse of that independence one becomes a conditioned soul, and by proper use of independence he is always liberated. In either case, he is qualitatively eternal, as the Supreme Lord is. In his liberated state he is freed from this material condition, and he is under the engagement of transcendental service unto the Lord; in his conditioned life he is dominated by the material modes of nature, and he forgets the transcendental loving service of the Lord. As a result, he has to struggle very hard to maintain his existence in the material world.</p>
</div>
</div>
<div id="BG1520_3" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="71" link="BG 15.20" link_text="BG 15.20">
<div class="heading">By understanding this philosophy of the Supreme Personality of Godhead and engaging in His transcendental service, everyone can become freed from all contaminations of the modes of material nature.
</div>
<span class="link">[[Vanisource:BG 15.20 (1972)|BG 15.20, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">This is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection.</p>
</div>
<div class="purport text"><p>The Lord clearly explains here that this is the substance of all revealed scriptures. And one should understand this as it is given by the Supreme Personality of Godhead. Thus one will become intelligent and perfect in transcendental knowledge. In other words, by understanding this philosophy of the Supreme Personality of Godhead and engaging in His transcendental service, everyone can become freed from all contaminations of the modes of material nature. Devotional service is a process of spiritual understanding. Wherever devotional service exists, the material contamination cannot coexist. Devotional service to the Lord and the Lord Himself are one and the same because they are spiritual; devotional service takes place within the internal energy of the Supreme Lord. The Lord is said to be the sun, and ignorance is called darkness. Where the sun is present, there is no question of darkness. Therefore, whenever devotional service is present under the proper guidance of a bona fide spiritual master, there is no question of ignorance.</p>
</div>
</div>
<div id="BG1855_4" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="169" link="BG 18.55" link_text="BG 18.55">
<div class="heading">After liberation the process of bhakti, or transcendental service, continues.
</div>
<span class="link">[[Vanisource:BG 18.55 (1972)|BG 18.55, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">After attainment of the brahma-bhūta ([[Vanisource:SB 4.30.20|SB 4.30.20]]) stage of freedom from material conceptions, devotional service begins by one's hearing about the Lord. When one hears about the Supreme Lord, automatically the brahma-bhūta stage develops, and material contamination—greediness and lust for sense enjoyment—disappears. As lust and desires disappear from the heart of a devotee, he becomes more attached to the service of the Lord, and by such attachment he becomes free from material contamination. In that state of life he can understand the Supreme Lord. This is the statement of Śrīmad-Bhāgavatam also. After liberation the process of bhakti, or transcendental service, continues. The Vedānta-sūtra (4.1.12) confirms this: ā-prāyaṇāt tatrāpi hi dṛṣṭam. This means that after liberation the process of devotional service continues. In the Śrīmad-Bhāgavatam, real devotional liberation is defined as the reinstatement of the living entity in his own identity, his own constitutional position. The constitutional position is already explained: every living entity is a part-and-parcel fragmental portion of the Supreme Lord. Therefore his constitutional position is to serve. After liberation, this service is never stopped. Actual liberation is getting free from misconceptions of life.</p>
</div>
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB1217_0" class="quote" parent="SB_Canto_1" book="SB" index="40" link="SB 1.2.17" link_text="SB 1.2.17">
<div class="heading">When He sees that a devotee is completely sincere in getting admittance to the transcendental service of the Lord and has thus become eager to hear about Him, the Lord acts from within the devotee in such a way that the devotee may easily go back to Him.
</div>
<span class="link">[[Vanisource:SB 1.2.17|SB 1.2.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord is reciprocally respondent to His devotees. When He sees that a devotee is completely sincere in getting admittance to the transcendental service of the Lord and has thus become eager to hear about Him, the Lord acts from within the devotee in such a way that the devotee may easily go back to Him. The Lord is more anxious to take us back into His kingdom than we can desire. Most of us do not desire at all to go back to Godhead. Only a very few men want to go back to Godhead. But anyone who desires to go back to Godhead, Śrī Kṛṣṇa helps in all respects.</p>
</div>
</div>
<div id="SB1225_1" class="quote" parent="SB_Canto_1" book="SB" index="48" link="SB 1.2.25" link_text="SB 1.2.25">
<div class="heading">There are twelve particular agents of the Lord who know the purpose of religion, and all of them render transcendental service unto Him. Persons who desire their own good may follow these mahājanas and thus attain the supreme benefit.
</div>
<span class="link">[[Vanisource:SB 1.2.25|SB 1.2.25, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Previously all the great sages rendered service unto the Personality of Godhead due to His existence above the three modes of material nature. They worshiped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such great authorities is also eligible for liberation from the material world.</p>
</div>
<div class="purport text"><p>The purpose of performing religion is neither to profit by material gain nor to get the simple knowledge of discerning matter from spirit. The ultimate aim of religious performances is to release oneself from material bondage and regain the life of freedom in the transcendental world, where the Personality of Godhead is the Supreme Person. Laws of religion, therefore, are directly enacted by the Personality of Godhead, and except for the mahājanas, or the authorized agents of the Lord, no one knows the purpose of religion. There are twelve particular agents of the Lord who know the purpose of religion, and all of them render transcendental service unto Him. Persons who desire their own good may follow these mahājanas and thus attain the supreme benefit.</p>
</div>
</div>
</div>

Transcendental service of the Lord (CC)

2018-06-29T10:54:13Z

LeoRP:

Transcendental nature of the lord

2018-06-28T13:46:13Z

LeoRP:

<div id="compilation">
<div id="facts">
{{terms|"transcendental nature of the lord"}}
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{{compiler|Visnu Murti|Sureshwardas}}
{{complete|ALL}}
{{first|27Jun10}}
{{last|07Oct10}}
{{totals_by_section|BG=2|SB=8|CC=2|OB=0|Lec=1|Con=0|Let=0}}
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[[Category:God's Transcendental Nature|1]]
</div>
<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>
</div>
<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>
</div>
<div id="BG45_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="158" link="BG 4.5" link_text="BG 4.5">
<div class="heading">The demons cannot adjust themselves to this transcendental nature of the Lord.
</div>
<span class="link">[[Vanisource:BG 4.5 (1972)|BG 4.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although Arjuna is a devotee of the Lord, he sometimes forgets the nature of the Lord, but by the divine grace a devotee can at once understand the infallible condition of the Lord, whereas a nondevotee or a demon cannot understand this transcendental nature. Consequently these descriptions in the Gītā cannot be understood by demonic brains. Kṛṣṇa remembered acts which were performed by Him millions of years before, but Arjuna could not, despite the fact that both Kṛṣṇa and Arjuna are eternal in nature. We may also note herein that a living entity forgets everything due to his change of body, but the Lord remembers because He does not change His sac-cid-ānanda body. He is advaita, which means there is no distinction between His body and Himself. Everything in relation to Him is spirit—whereas the conditioned soul is different from his material body. And because the Lord's body and self are identical, His position is always different from that of the ordinary living entity, even when He descends to the material platform. The demons cannot adjust themselves to this transcendental nature of the Lord, which the Lord Himself explains in the following verse.</p>
</div>
</div>
<div id="BG414_1" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="167" link="BG 4.14" link_text="BG 4.14">
<div class="heading">In other words, the person who understands this transcendental nature of the Lord is an experienced man in Kṛṣṇa consciousness, and thus he is never subjected to the laws of karma.
</div>
<span class="link">[[Vanisource:BG 4.14 (1972)|BG 4.14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord is never partial to any living entity. The living entity is responsible for his own acts. The Lord only gives him facilities, through the agency of material nature, the external energy. Anyone who is fully conversant with all the intricacies of this law of karma, or fruitive activities, does not become affected by the results of his activities. In other words, the person who understands this transcendental nature of the Lord is an experienced man in Kṛṣṇa consciousness, and thus he is never subjected to the laws of karma. One who does not know the transcendental nature of the Lord and who thinks that the activities of the Lord are aimed at fruitive results, as are the activities of the ordinary living entities, certainly becomes entangled himself in fruitive reactions. But one who knows the Supreme Truth is a liberated soul fixed in Kṛṣṇa consciousness.</p>
</div>
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB1120_0" class="quote" parent="SB_Canto_1" book="SB" index="20" link="SB 1.1.20" link_text="SB 1.1.20">
<div class="heading">In the Bhāgavatam, the transcendental nature of the Lord is described in nine cantos, and in the Tenth Canto His specific pastimes are taken up.
</div>
<span class="link">[[Vanisource:SB 1.1.20|SB 1.1.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In Bhagavad-gītā, the Lord says that His birth and deeds are transcendental and that anyone who is so fortunate as to know the transcendental nature of His birth and deeds will at once become liberated and eligible to return to the kingdom of God. So knowledge of the transcendental nature of the birth and deeds of Lord Śrī Kṛṣṇa is sufficient for liberation. In the Bhāgavatam, the transcendental nature of the Lord is described in nine cantos, and in the Tenth Canto His specific pastimes are taken up.</p>
</div>
</div>
<div id="SB1817_1" class="quote" parent="SB_Canto_1" book="SB" index="282" link="SB 1.8.17" link_text="SB 1.8.17">
<div class="heading">That is the transcendental nature of the Lord. He reciprocates the dependence of the devotee.
</div>
<span class="link">[[Vanisource:SB 1.8.17|SB 1.8.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Kuntī is described herein as satī, or chaste, due to her unalloyed devotion to Lord Śrī Kṛṣṇa. Her mind will now be expressed in the following prayers for Lord Kṛṣṇa. A chaste devotee of the Lord does not look to others, namely any other living being or demigod, even for deliverance from danger. That was all along the characteristic of the whole family of the Pāṇḍavas. They knew nothing except Kṛṣṇa, and therefore the Lord was also always ready to help them in all respects and in all circumstances. That is the transcendental nature of the Lord. He reciprocates the dependence of the devotee.</p>
</div>
</div>
<div id="SB11036_2" class="quote" parent="SB_Canto_1" book="SB" index="398" link="SB 1.10.36" link_text="SB 1.10.36">
<div class="heading">But in the advanced stage, when one can understand the transcendental nature of the Lord, one does not try to imitate Him. This is not possible.
</div>
<span class="link">[[Vanisource:SB 1.10.36|SB 1.10.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Since the Lord is absolute, everything done by Him is good for everyone. But when He descends on earth, He acts for the protection of the devotees and for the annihilation of the impious nondevotees. Although He has no obligatory duty, still He does everything so that others may follow. That is the way of factual teaching; one must act properly himself and teach the same to others, otherwise no one will accept one's blind teaching. He is Himself the awarder of fruitive results. He is self-sufficient, and yet He acts according to the rulings of the revealed scripture in order to teach us the process. If He does not do so, the common man may go wrong. But in the advanced stage, when one can understand the transcendental nature of the Lord, one does not try to imitate Him. This is not possible.</p>
</div>
</div>
<div id="SB1184_3" class="quote" parent="SB_Canto_1" book="SB" index="695" link="SB 1.18.4" link_text="SB 1.18.4">
<div class="heading">The highest perfection of life is attained by remembering the transcendental nature of the Lord at the last moment of one's life.
</div>
<span class="link">[[Vanisource:SB 1.18.4|SB 1.18.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The highest perfection of life is attained by remembering the transcendental nature of the Lord at the last moment of one's life. This perfection of life is made possible by one who has learned the actual transcendental nature of the Lord from the Vedic hymns sung by a liberated soul like Śukadeva Gosvāmī or someone in that line of disciplic succession. There is no gain in hearing the Vedic hymns from some mental speculator.</p>
</div>
</div>
<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
</div>
<div id="SB215_0" class="quote" parent="SB_Canto_2" book="SB" index="6" link="SB 2.1.5" link_text="SB 2.1.5">
<div class="heading">When one has perfectly and scrutinizingly heard, one must glorify His acts and deeds, and thus it will become possible to remember constantly the transcendental nature of the Lord.
</div>
<span class="link">[[Vanisource:SB 2.1.5|SB 2.1.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One should not do anything, either good or bad, on his own account, but must execute everything on behalf of the Supreme Lord, the ultimate proprietor of everything that be. This process of doing work is recommended in the Bhagavad-gītā (9.27) also, where instruction is given for working on the Lord's account. Therefore, one should first of all hear about the Lord. When one has perfectly and scrutinizingly heard, one must glorify His acts and deeds, and thus it will become possible to remember constantly the transcendental nature of the Lord. Hearing about and glorifying the Lord are identical with the transcendental nature of the Lord, and by so doing, one will be always in the association of the Lord.</p>
</div>
</div>
<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB32118_0" class="quote" parent="SB_Canto_3" book="SB" index="834" link="SB 3.21.18" link_text="SB 3.21.18">
<div class="heading">In Bhagavad-gītā it is stated that only by understanding the transcendental nature of the Lord and His activities, His appearance and disappearance, can one stop the cycle of death and go back to Him.
</div>
<span class="link">[[Vanisource:SB 3.21.18|SB 3.21.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In Bhagavad-gītā it is stated that a little execution of devotional service saves one from the greatest danger. The greatest danger is transmigration of the soul from one body to another, and only devotional service to the Lord can stop this process. It is stated in the Vedic literatures, hariṁ vinā na mṛtim taranti: without the mercy of the Lord, one cannot stop the cycle of birth and death. In Bhagavad-gītā it is stated that only by understanding the transcendental nature of the Lord and His activities, His appearance and disappearance, can one stop the cycle of death and go back to Him.</p>
</div>
</div>
<div id="SB_Canto_101_to_1013" class="sub_section" sec_index="10" parent="Srimad-Bhagavatam" text="SB Canto 10.1 to 10.13"><h3>SB Canto 10.1 to 10.13</h3>
</div>
<div id="SB10235_0" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="97" link="SB 10.2.35" link_text="SB 10.2.35">
<div class="heading">Unless one is situated in transcendence, one cannot understand the transcendental nature of the Lord.
</div>
<span class="link">[[Vanisource:SB 10.2.35|SB 10.2.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is said, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. Unless one is situated in transcendence, one cannot understand the transcendental nature of the Lord.</p>
</div>
</div>
<div id="SB103Summary_1" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="105" link="SB 10.3 Summary" link_text="SB 10.3 Summary">
<div class="heading">Devakī followed her husband by offering prayers describing the transcendental nature of the Lord.
</div>
<span class="link">[[Vanisource:SB 10.3 Summary|SB 10.3 Summary]]: </span><div style="display: inline;" class="text"><p style="display: inline;">For the creation, maintenance and annihilation of this material world, the Lord appears as the guṇa-avatāras-Brahmā, Viṣṇu and Maheśvara. Thus Vasudeva offered prayers full of meaning to the Supreme Personality of Godhead. Devakī followed her husband by offering prayers describing the transcendental nature of the Lord. Fearing Kaṁsa and desiring that the Lord not be understood by atheistic and materialistic nondevotees, she prayed that the Lord withdraw His transcendental four-armed form and appear like an ordinary child with two hands.</p>
</div>
</div>
<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
</div>
<div id="CCAdi434_0" class="quote" parent="CC_Adi-lila" book="CC" index="370" link="CC Adi 4.34" link_text="CC Adi 4.34">
<div class="heading">The conditioned souls are naturally averse to understanding the spiritual existence of the Lord, and if they try to know the transcendental nature of the Lord's pastimes while they remain absorbed in materialism, they are sure to blunder like the sahajiyās.
</div>
<span class="link">[[Vanisource:CC Adi 4.34|CC Adi 4.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"When I shall be eager to understand the literature given by the Gosvāmīs, then I shall be able to understand the transcendental love affairs of Rādhā and Kṛṣṇa." In other words, unless one is trained under the disciplic succession of the Gosvāmīs, one cannot understand Rādhā and Kṛṣṇa. The conditioned souls are naturally averse to understanding the spiritual existence of the Lord, and if they try to know the transcendental nature of the Lord's pastimes while they remain absorbed in materialism, they are sure to blunder like the sahajiyās.</p>
</div>
</div>
<div id="CCAdi462_1" class="quote" parent="CC_Adi-lila" book="CC" index="397" link="CC Adi 4.62" link_text="CC Adi 4.62">
<div class="heading">The Bhagavad-gītā confirms that anyone who understands the transcendental nature of the Lord's appearance, activities and disappearance becomes eligible for freedom from material bondage upon quitting the present material tabernacle.
</div>
<span class="link">[[Vanisource:CC Adi 4.62|CC Adi 4.62, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The total exhibition of these potencies is called viśuddha-sattva, and this platform of spiritual variegatedness is displayed even in the material world when the Lord appears here. The pastimes and manifestations of the Lord in the material world are therefore not at all material; they belong to the pure transcendental state. The Bhagavad-gītā confirms that anyone who understands the transcendental nature of the Lord's appearance, activities and disappearance becomes eligible for freedom from material bondage upon quitting the present material tabernacle.</p>
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG416LosAngelesJanuary31969_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="135" link="Lecture on BG 4.1-6 -- Los Angeles, January 3, 1969" link_text="Lecture on BG 4.1-6 -- Los Angeles, January 3, 1969">
<div class="heading">Therefore, if we try to understand God by our limited knowledge, it will be a failure.
</div>
<span class="link">[[Vanisource:Lecture on BG 4.1-6 -- Los Angeles, January 3, 1969|Lecture on BG 4.1-6 -- Los Angeles, January 3, 1969]]: </span><div class="text"><p style="display: inline;">Madhudviṣa (reading): "He is advaita, which means there is no distinction between His body and Himself. Everything is spirit, whereas the conditioned soul is different from His material body. And because the Lord is identical in His body and self, His position is always different from the ordinary living entities, even when He descends to the material platform. The demons cannot adjust themselves to this transcendental nature of the Lord, as the Lord explains in the following verse."</p>
<p>Prabhupāda: Therefore, if we try to understand God by our limited knowledge, it will be a failure. We have to understand God from God. Then that will be perfect knowledge. So this Bhagavad-gītā is the science of God where God is speaking about Himself. And it is accepted by all great scholars, philosophers, and, I mean to say, religionists, everyone.</p>
</div>
</div>
</div>