Vaniquotes - User contributions [en]

When Krsna uprooted the two arjuna trees and Yasoda heard the sound of the trees crashing down, she became overcome with emotion and simply stared upward, being too bewildered to know what else to do

2012-11-02T19:20:44Z

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Nectar_of_Devotion" class="sub_section" sec_index="1" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Devotion"><h3>Nectar of Devotion</h3>
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<div id="NOD29_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="233" link="NOD 29" link_text="Nectar of Devotion 29">
<div class="heading">When Kṛṣṇa uprooted the two arjuna trees and Yaśodā heard the sound of the trees crashing down, she became overcome with emotion and simply stared upward, being too bewildered to know what else to do.
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<span class="link">[[Vanisource:NOD 29|Nectar of Devotion 29]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When Pūtanā, the demoniac witch, was struck down and killed by Kṛṣṇa, mother Yaśodā was struck with wonder and began to cry emotionally, "Oh, what is this? What is this?" When she saw that her dear baby Kṛṣṇa was playing on the chest of the dead demoniac woman, mother Yaśodā, at a loss what to do, began to walk this way and that. This is an instance of being emotional on account of seeing something ghastly.</p>
<p>When Kṛṣṇa uprooted the two arjuna trees and Yaśodā heard the sound of the trees crashing down, she became overcome with emotion and simply stared upward, being too bewildered to know what else to do. This is an instance of being emotional from hearing a tumultuous sound.</p>
<p>When there was a forest fire in Vṛndāvana, all the cowherd men assembled together and desperately appealed to Kṛṣṇa for protection. This is an instance of emotion caused by fire.</p>
<p>The whirlwind demon known as Tṛṇāvarta once carried Kṛṣṇa off from the ground and blew Him around, along with some very big trees. At that time, mother Yaśodā could not see her son, and she was so disturbed that she began to walk this way and that. This is an instance of emotion caused by severe wind.</p>
<p>In the Tenth Canto, Twenty-fifth Chapter, verse 11, of Śrīmad-Bhāgavatam, there is a description of Indra's causing severe torrents of rain at Vṛndāvana. All the cows and cowherd boys became so afflicted by the wind and cold that they all gathered together to take shelter under the lotus feet of Kṛṣṇa. This is an instance of emotion caused by severe rainfall.</p>
<p>There were severe torrents of hail when Kṛṣṇa was staying in the forest of Vṛndāvana, and the elderly persons bade Him, "Kṛṣṇa, don't You move now! Even persons who are stronger and older than You cannot move, and You are just a little boy. So please stay still!" This is an instance of emotion caused by heavy hailing.</p>
<p>When Kṛṣṇa was chastising Kāliya in the poisonous water of the Yamunā, mother Yaśodā began to speak emotionally: "Oh, see how the earth appears to be trembling! There appears to be an earth tremor, and in the sky tears are flying here and there! My dear son has entered into the poisonous water of the Yamunā. What shall I do now?" This is an instance of emotion resulting from a natural disturbance.</p>
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One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me (Lord Krsna)

2012-11-02T18:50:15Z

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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="BG61314_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="234" link="BG 6.13-14" link_text="BG 6.13-14">
<div class="heading">One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.
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<span class="link">[[Vanisource:BG 6.13-14|BG 6.13-14, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.</p>
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<div class="purport text"><p>The goal of life is to know Kṛṣṇa, who is situated within the heart of every living being as Paramātmā, the four-handed Viṣṇu form. The yoga process is practiced in order to discover and see this localized form of Viṣṇu, and not for any other purpose. The localized viṣṇu-mūrti is the plenary representation of Kṛṣṇa dwelling within one's heart. One who has no program to realize this viṣṇu-mūrti is uselessly engaged in mock yoga practice and is certainly wasting his time. Kṛṣṇa is the ultimate goal of life, and the viṣṇu-mūrti situated in one's heart is the object of yoga practice. To realize this viṣṇu-mūrti within the heart, one has to observe complete abstinence from sex life; therefore one has to leave home and live alone in a secluded place, remaining seated as mentioned above. One cannot enjoy sex life daily at home or elsewhere and attend a so-called yoga class and thus become a yogī. One has to practice controlling the mind and avoiding all kinds of sense gratification, of which sex life is the chief. In the rules of celibacy written by the great sage Yājñavalkya it is said:</p>
:karmaṇā manasā vācā
:sarvāvasthāsu sarvadā
:sarvatra maithuna-tyāgo
:brahmacaryaṁ pracakṣate
<p>"The vow of brahmacarya is meant to help one completely abstain from sex indulgence in work, words and mind-at all times, under all circumstances, and in all places." No one can perform correct yoga practice through sex indulgence. Brahmacarya is taught, therefore, from childhood, when one has no knowledge of sex life. Children at the age of five are sent to the guru-kula, or the place of the spiritual master, and the master trains the young boys in the strict discipline of becoming brahmacārīs. Without such practice, no one can make advancement in any yoga, whether it be dhyāna, jñāna or bhakti. One who, however, follows the rules and regulations of married life, having a sexual relationship only with his wife (and that also under regulation), is also called a brahmacārī. Such a restrained householder brahmacārī may be accepted in the bhakti school, but the jñāna and dhyāna schools do not even admit householder brahmacārīs. They require complete abstinence without compromise. In the bhakti school, a householder brahmacārī is allowed controlled sex life because the cult of bhakti-yoga is so powerful that one automatically loses sexual attraction, being engaged in the superior service of the Lord. In the Bhagavad-gītā (2.59) it is said:</p>
:viṣayā vinivartante
:nirāhārasya dehinaḥ
:rasa-varjaṁ raso 'py asya
:paraṁ dṛṣṭvā nivartate
<p>Whereas others are forced to restrain themselves from sense gratification, a devotee of the Lord automatically refrains because of superior taste. Other than the devotee, no one has any information of that superior taste.</p>
<p>Vigata-bhīḥ. One cannot be fearless unless one is fully in Kṛṣṇa consciousness. A conditioned soul is fearful due to his perverted memory, his forgetfulness of his eternal relationship with Kṛṣṇa. The Bhāgavatam (11.2.37) says, bhayaṁ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo 'smṛtiḥ. Kṛṣṇa consciousness is the only basis for fearlessness. Therefore, perfect practice is possible for a person who is Kṛṣṇa conscious. And since the ultimate goal of yoga practice is to see the Lord within, a Kṛṣṇa conscious person is already the best of all yogīs. The principles of the yoga system mentioned herein are different from those of the popular so-called yoga societies.</p>
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Bhaktisiddhanta Sarasvati Thakura tried his best to spread the cult of Sri Caitanya Mahaprabhu to countries outside India. When he was present he patronized the disciples to go outside India to preach the cult of Sri Caitanya Mahaprabhu

2012-11-02T18:34:55Z

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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="CCAdi1212_0" class="quote" parent="CC_Adi-lila" book="CC" index="1487" link="CC Adi 12.12" link_text="CC Adi 12.12">
<div class="heading">Bhaktisiddhānta Sarasvatī Ṭhākura tried his best to spread the cult of Śrī Caitanya Mahāprabhu to countries outside India. When he was present he patronized the disciples to go outside India to preach the cult of Śrī Caitanya Mahāprabhu.
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<span class="link">[[Vanisource:CC Adi 12.12|CC Adi 12.12, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Paddy is mixed with straw at first, and one must fan it to separate the paddy from the straw.</p>
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<div class="purport text"><p>This example given by Kṛṣṇadāsa Kavirāja Gosvāmī is very appropriate. In the case of the Gauḍīya Maṭha members, one can apply a similar process. There are many disciples of Bhaktisiddhānta Sarasvatī Ṭhākura, but to judge who is actually his disciple, to divide the useful from the useless, one must measure the activities of such disciples in executing the will of the spiritual master. Bhaktisiddhānta Sarasvatī Ṭhākura tried his best to spread the cult of Śrī Caitanya Mahāprabhu to countries outside India. When he was present he patronized the disciples to go outside India to preach the cult of Śrī Caitanya Mahāprabhu, but they were unsuccessful because within their minds they were not actually serious about preaching His cult in foreign countries; they simply wanted to take credit for having gone to foreign lands and utilize this recognition in India by advertising themselves as repatriated preachers. Many svāmīs have adopted this hypocritical means of preaching for the last eighty years or more, but no one could preach the real cult of Kṛṣṇa consciousness all over the world. They merely came back to India falsely advertising that they had converted all the foreigners to the ideas of Vedānta or Kṛṣṇa consciousness, and then they collected funds in India and lived satisfied lives of material comfort. As one fans paddy to separate the real paddy from useless straw, by accepting the criterion recommended by Kṛṣṇadāsa Kavirāja Gosvāmī one can very easily understand who is a genuine world-preacher and who is useless.</p>
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When the Lord heard that Bali Maharaja was performing asvamedha sacrifices under the patronage of brahmanas belonging to the Bhrgu dynasty, the Supreme Lord, who is full in every respect, proceeded there to show His mercy to Bali Maharaja

2012-11-02T18:28:12Z

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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_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
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<div id="SB81820_0" class="quote" parent="SB_Canto_8" book="SB" index="631" link="SB 8.18.20" link_text="SB 8.18.20">
<div class="heading">When the Lord heard that Bali Mahārāja was performing aśvamedha sacrifices under the patronage of brāhmaṇas belonging to the Bhṛgu dynasty, the Supreme Lord, who is full in every respect, proceeded there to show His mercy to Bali Mahārāja.
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<span class="link">[[Vanisource:SB 8.18.20|SB 8.18.20, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When the Lord heard that Bali Mahārāja was performing aśvamedha sacrifices under the patronage of brāhmaṇas belonging to the Bhṛgu dynasty, the Supreme Lord, who is full in every respect, proceeded there to show His mercy to Bali Mahārāja. By His weight, He pushed down the earth with every step.</p>
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<div class="purport text"><p>The Supreme Personality of Godhead is akhila-sāra-sambhṛta. In other words, He is the proprietor of everything essential in this material world. Thus although the Lord was going to Bali Mahārāja to beg something, He is always complete and has nothing to beg from anyone. Indeed, He is so powerful that in His full opulence He pressed down the surface of the earth at every step.</p>
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Maharaja Yudhisthira and his brothers were the sons of Kunti, the paternal aunt of Lord Krsna, and Maharaja Pariksit admits the patronage of Lord Krsna because of his being the only grandson of the great Pandavas

2012-11-02T18:15:00Z

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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="SB11935_0" class="quote" parent="SB_Canto_1" book="SB" index="774" link="SB 1.19.35" link_text="SB 1.19.35">
<div class="heading">Mahārāja Yudhiṣṭhira and his brothers were the sons of Kuntī, the paternal aunt of Lord Kṛṣṇa, and Mahārāja Parīkṣit admits the patronage of Lord Kṛṣṇa because of his being the only grandson of the great Pāṇḍavas.
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<span class="link">[[Vanisource:SB 1.19.35|SB 1.19.35, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Lord Kṛṣṇa, the Personality of Godhead, who is very dear to the sons of King Pāṇḍu, has accepted me as one of those relatives just to please His great cousins and brothers.</p>
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<div class="purport text"><p>A pure and exclusive devotee of the Lord serves his family interest more dexterously than others, who are attached to illusory family affairs. Generally people are attached to family matters, and the whole economic impetus of human society is moving under the influence of family affection. Such deluded persons have no information that one can render better service to the family by becoming a devotee of the Lord. The Lord gives special protection to the family members and descendants of a devotee, even though such members are themselves nondevotees! Mahārāja Prahlāda was a great devotee of the Lord, but his father, Hiraṇyakaśipu, was a great atheist and declared enemy of the Lord. But despite all this, Hiraṇyakaśipu was awarded salvation due to his being the father of Mahārāja Prahlāda. The Lord is so kind that he gives all protection to the family members of His devotee, and thus the devotee has no need to bother about his family members, even if one leaves such family members aside to discharge devotional service. Mahārāja Yudhiṣṭhira and his brothers were the sons of Kuntī, the paternal aunt of Lord Kṛṣṇa, and Mahārāja Parīkṣit admits the patronage of Lord Kṛṣṇa because of his being the only grandson of the great Pāṇḍavas.</p>
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In the age of Kali, the executive heads of state will be indifferent to religious principles, and therefore under their patronage the opponents of religious principles, such as greed, falsehood, cheating and pilfery, will naturally follow

2012-11-02T18:06:29Z

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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="SB11732_0" class="quote" parent="SB_Canto_1" book="SB" index="679" link="SB 1.17.32" link_text="SB 1.17.32">
<div class="heading">In the age of Kali, the executive heads of state will be indifferent to such religious principles, and therefore under their patronage the opponents of religious principles, such as greed, falsehood, cheating and pilfery, will naturally follow, and so there will be no meaning to propaganda crying to stop corruption in the state.
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<span class="link">[[Vanisource:SB 1.17.32|SB 1.17.32, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">If the personality of Kali, irreligion, is allowed to act as a man-god or an executive head, certainly irreligious principles like greed, falsehood, robbery, incivility, treachery, misfortune, cheating, quarrel and vanity will abound.</p>
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<div class="purport text"><p>The principles of religion, namely austerity, cleanliness, mercy and truthfulness, as we have already discussed, may be followed by the follower of any faith. There is no need to turn from Hindu to Mohammedan to Christian or some other faith and thus become a renegade and not follow the principles of religion. The Bhāgavatam religion urges following the principles of religion. The principles of religion are not the dogmas or regulative principles of a certain faith. Such regulative principles may be different in terms of the time and place concerned. One has to see whether the aims of religion have been achieved. Sticking to the dogmas and formulas without attaining the real principles is not good. A secular state may be impartial to any particular type of faith, but the state cannot be indifferent to the principles of religion as above-mentioned. But in the age of Kali, the executive heads of state will be indifferent to such religious principles, and therefore under their patronage the opponents of religious principles, such as greed, falsehood, cheating and pilfery, will naturally follow, and so there will be no meaning to propaganda crying to stop corruption in the state.</p>
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From the foregoing one can understand that this massive cosmic creation, with its innumerable planetary systems and heavenly bodies, has come about only through the interference of some superior and powerful consciousness

2012-11-02T17:35:38Z

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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="Renunciation_Through_Wisdom" class="sub_section" sec_index="5" parent="Other_Books_by_Srila_Prabhupada" text="Renunciation Through Wisdom"><h3>Renunciation Through Wisdom</h3>
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<div id="RTW22_0" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="14" link="RTW 2.2" link_text="Renunciation Through Wisdom 2.2">
<div class="heading">From the foregoing one can understand that this massive cosmic creation, with its innumerable planetary systems and heavenly bodies, has come about only through the interference of some superior and powerful consciousness.
</div>
<span class="link">[[Vanisource:RTW 2.2|Renunciation Through Wisdom 2.2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The above-mentioned eight ingredients make up the material nature, or the Supreme Lord's external potency. These material ingredients—earth, water, fire, air, and so on—are devoid of any free will, and so they are known as the Lord's inferior energy. By contrast, the potency that activates the inferior energy is known as the Lord's superior energy, or spiritual potency. On principle the energy cannot be the enjoyer; nor can one energy enjoy another energy. Energy is the enjoyed, and the energetic is the enjoyer.</p>
<p>The living entities are a product of the Lord's superior, spiritual energy, and so they are superior to earth, water, fire, and so on, which are always devoid of volition. But that does not mean the living entities are on the same platform as the Supreme Lord, who is the absolute controlling principle. It is easy to discern the superiority of spirit over inert matter. The jīva principle is setting into motion and sustaining everything in this material world. And if the jīvas did not try to lord it over the material nature, then there would be no variegatedness in this phenomenal world. The material elements would have remained unchanged if the jīvas had not been inclined to control and enjoy them. Only through the material energies' connection with the conscious living entity can such substances as earth, wood, stone, and iron be orchestrated so as to give rise to huge, opulent buildings, factories, and cities. Matter cannot organize itself.</p>
<p>From the foregoing one can understand that this massive cosmic creation, with its innumerable planetary systems and heavenly bodies, has come about only through the interference of some superior and powerful consciousness. It is beyond doubt that matter is inert, incapable of voluntary action, and that consciousness has activated the twenty-four material ingredients so as to exhibit variegatedness in material nature. All this goes to prove the inherent insufficiency and imperfections in material nature. Thus transcendental happiness is possible only in spiritual variegatedness. In the Bhagavad-gītā (7.5) Lord Kṛṣṇa confirms that the jīvas belong to His superior energy:</p>
:apareyam itas tv anyāṁ
:prakṛtiṁ viddhi me parāṁ
:jīva-bhūtaṁ mahā-bāho
:yayedaṁ dhāryate jagat
<p>Besides these material energies, O might-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.</p>
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It is said that the Sapta-tala trees were very old, massive palm trees. There was once a fight between Vali and his brother Sugriva, and Lord Ramacandra took the side of Sugriva and killed Vali, keeping Himself behind one of those celebrated trees

2012-11-02T17:21:52Z

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div id="CCMadhya1116_0" class="quote" parent="CC_Madhya-lila" book="CC" index="115" link="CC Madhya 1.116" link_text="CC Madhya 1.116">
<div class="heading">It is said that the Sapta-tāla trees were very old, massive palm trees. There was once a fight between Vāli and his brother Sugrīva, and Lord Rāmacandra took the side of Sugrīva and killed Vāli, keeping Himself behind one of those celebrated trees.
</div>
<span class="link">[[Vanisource:CC Madhya 1.116|CC Madhya 1.116, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">After that, Lord Caitanya Mahāprabhu delivered the celebrated Sapta-tāla trees, took His bath at Setubandha Rāmeśvara and visited the temple of Lord Śiva known as Rāmeśvara.</p>
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<div class="purport text"><p>It is said that the Sapta-tāla trees were very old, massive palm trees. There was once a fight between Vāli and his brother Sugrīva, and Lord Rāmacandra took the side of Sugrīva and killed Vāli, keeping Himself behind one of those celebrated trees. When Lord Caitanya Mahāprabhu toured south India, He embraced the trees, which were delivered and directly promoted to Vaikuṇṭha.</p>
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Sri Caitanya Mahaprabhu's body appeared like a transcendental Himalayan mountain bearing ecstatic emotional flower trees, all of them blooming

2012-11-02T16:36:40Z

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div id="CCMadhya13173_0" class="quote" parent="CC_Madhya-lila" book="CC" index="2903" link="CC Madhya 13.173" link_text="CC Madhya 13.173">
<div class="heading">Śrī Caitanya Mahāprabhu's body appeared like a transcendental Himalayan mountain bearing ecstatic emotional flower trees, all of them blooming.
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<span class="link">[[Vanisource:CC Madhya 13.173|CC Madhya 13.173, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Śrī Caitanya Mahāprabhu's body appeared like a transcendental Himalayan mountain bearing ecstatic emotional flower trees, all of them blooming.</p>
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Lotuses and lilies blossom during the day, but although Krsna appeared at twelve o'clock midnight, the lilies and lotuses were in bloom, and thus the wind blowing at that time was full of fragrance

2012-11-02T16:20:45Z

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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_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>
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<div class="heading">The atmosphere, however, was very cool, although not chilly, and the rivers and reservoirs appeared just as they would in śarat, the fall. Lotuses and lilies blossom during the day, but although Kṛṣṇa appeared at twelve o'clock midnight, the lilies and lotuses were in bloom, and thus the wind blowing at that time was full of fragrance.
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<span class="link">[[Vanisource:SB 10.3.1-5|SB 10.3.1-5, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thereafter, at the auspicious time for the appearance of the Lord, the entire universe was surcharged with all the qualities of goodness, beauty and peace. The constellation Rohiṇī appeared, as did stars like Aśvinī. The sun, the moon and the other stars and planets were very peaceful. All directions appeared extremely pleasing, and the beautiful stars twinkled in the cloudless sky. Decorated with towns, villages, mines and pasturing grounds, the earth seemed all-auspicious. The rivers flowed with clear water, and the lakes and vast reservoirs, full of lilies and lotuses, were extraordinarily beautiful. In the trees and green plants, full of flowers and leaves, pleasing to the eyes, birds like cuckoos and swarms of bees began chanting with sweet voices for the sake of the demigods. A pure breeze began to blow, pleasing the sense of touch and bearing the aroma of flowers, and when the brāhmaṇas engaging in ritualistic ceremonies ignited their fires according to Vedic principles, the fires burned steadily, undisturbed by the breeze. Thus when the birthless Lord Viṣṇu, the Supreme Personality of Godhead, was about to appear, the saints and brāhmaṇas, who had always been disturbed by demons like Kaṁsa and his men, felt peace within the core of their hearts, and kettledrums simultaneously vibrated from the upper planetary system.</p>
</div>
<div class="purport text"><p>As stated in the Bhagavad-gītā, the Lord says that His appearance, birth, and activities are all transcendental and that one who factually understands them is immediately eligible to be transferred to the spiritual world. The Lord's appearance or birth is not like that of an ordinary man, who is forced to accept a material body according to his past deeds. The Lord's appearance is explained in the previous chapter: He appears out of His own sweet pleasure.</p>
<p>When the time was mature for the appearance of the Lord, the constellations became very auspicious. The astrological influence of the constellation known as Rohiṇī was also predominant because this constellation is considered very auspicious. Rohiṇī is under the direct supervision of Brahmā, who is born of Viṣṇu, and it appears at the birth of Lord Viṣṇu, who in fact is birthless. According to the astrological conclusion, besides the proper situation of the stars, there are auspicious and inauspicious moments due to the different situations of the different planetary systems. At the time of Kṛṣṇa's birth, the planetary systems were automatically adjusted so that everything became auspicious.</p>
<p>At that time, in all directions, east, west, south, north, everywhere, there was an atmosphere of peace and prosperity. Auspicious stars were visible in the sky, and on the surface in all towns and villages or pasturing grounds and within the mind of everyone there were signs of good fortune. The rivers were flowing full of water, and the lakes were beautifully decorated with lotus flowers. The forests were full with beautiful birds and peacocks. All the birds within the forests began to sing with sweet voices, and the peacocks began to dance with their consorts. The wind blew very pleasantly, carrying the aroma of different flowers, and the sensation of bodily touch was very pleasing. At home, the brāhmaṇas, who were accustomed to offer sacrifices in the fire, found their homes very pleasant for offerings. Because of disturbances created by the demoniac kings, the sacrificial fire had been almost stopped in the houses of brāhmaṇas, but now they could find the opportunity to start the fire peacefully. Being forbidden to offer sacrifices, the brāhmaṇas were very distressed in mind, intelligence and activities. But just on the point of Kṛṣṇa's appearance, automatically their minds became full of joy because they could hear loud vibrations in the sky of transcendental sounds proclaiming the appearance of the Supreme Personality of Godhead.</p>
<p>On the occasion of Lord Kṛṣṇa's birth, seasonal changes took place throughout the entire universe. Kṛṣṇa was born during the month of September, yet it appeared like springtime. The atmosphere, however, was very cool, although not chilly, and the rivers and reservoirs appeared just as they would in śarat, the fall. Lotuses and lilies blossom during the day, but although Kṛṣṇa appeared at twelve o'clock midnight, the lilies and lotuses were in bloom, and thus the wind blowing at that time was full of fragrance. Because of Kaṁsa's disturbances, the Vedic ritualistic ceremonies had almost stopped. The brāhmaṇas and saintly persons could not execute the Vedic rituals with peaceful minds. But now the brāhmaṇas were very pleased to perform their daily ritualistic ceremonies undisturbed. The business of the asuras is to disturb the suras, the devotees and brāhmaṇas, but at the time of Kṛṣṇa's appearance these devotees and brāhmaṇas were undisturbed.</p>
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His (Lord Visnu) four hands were decorated with a conchshell, club, lotus and disc, He was dressed in yellow garments, and His eyes appeared like the petals of a blooming lotus

2012-11-02T16:09:40Z

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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_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
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<div id="SB8181_0" class="quote" parent="SB_Canto_8" book="SB" index="613" link="SB 8.18.1" link_text="SB 8.18.1">
<div class="heading">His four hands were decorated with a conchshell, club, lotus and disc, He was dressed in yellow garments, and His eyes appeared like the petals of a blooming lotus.
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<span class="link">[[Vanisource:SB 8.18.1|SB 8.18.1, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Śukadeva Gosvāmī said: After Lord Brahmā had thus spoken, glorifying the Supreme Lord's activities and prowess, the Supreme Personality of Godhead, who is never subject to death like an ordinary living being, appeared from the womb of Aditi. His four hands were decorated with a conchshell, club, lotus and disc, He was dressed in yellow garments, and His eyes appeared like the petals of a blooming lotus.</p>
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<div class="purport text"><p>The word amṛta-bhūḥ is significant in this verse. The Lord sometimes appears like an ordinary child taking birth, but this does not mean that He is subject to birth, death or old age. One must be very intelligent to understand the appearance and activities of the Supreme Lord in His incarnations. This is confirmed in Bhagavad-gītā (4.9): janma karma ca me divyam evaṁ yo vetti tattvataḥ. One should try to understand that the Lord's appearance and disappearance and His activities are all divyam, or transcendental. The Lord has nothing to do with material activities. One who understands the appearance, disappearance and activities of the Lord is immediately liberated. After giving up his body, he never again has to accept a material body, but is transferred to the spiritual world (tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna ([[Vanisource:BG 4.9|BG 4.9]])).</p>
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Women are generally known as the fair sex, and especially in youth, at the age of sixteen or seventeen, women are very attractive to men. Therefore a woman's face is compared to a blooming lotus flower in autumn

2012-11-02T15:59:22Z

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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="SB61841_0" class="quote" parent="SB_Canto_6" book="SB" index="718" link="SB 6.18.41" link_text="SB 6.18.41">
<div class="heading">Women are generally known as the fair sex, and especially in youth, at the age of sixteen or seventeen, women are very attractive to men. Therefore a woman's face is compared to a blooming lotus flower in autumn. Just as a lotus is extremely beautiful in autumn, a woman at the threshold of youthful beauty is extremely attractive.
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<span class="link">[[Vanisource:SB 6.18.41|SB 6.18.41, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">A woman's face is as attractive and beautiful as a blossoming lotus flower during autumn. Her words are very sweet, and they give pleasure to the ear, but if we study a woman's heart, we can understand it to be extremely sharp, like the blade of a razor. In these circumstances, who could understand the dealings of a woman?</p>
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<div class="purport text"><p>Woman is now depicted very well from the materialistic point of view by Kaśyapa Muni. Women are generally known as the fair sex, and especially in youth, at the age of sixteen or seventeen, women are very attractive to men. Therefore a woman's face is compared to a blooming lotus flower in autumn. Just as a lotus is extremely beautiful in autumn, a woman at the threshold of youthful beauty is extremely attractive. In Sanskrit a woman's voice is called nārī-svara because women generally sing and their singing is very attractive. At the present moment, cinema artists, especially female singers, are especially welcome. Some of them earn fabulous amounts of money simply by singing. Therefore, as taught by Śrī Caitanya Mahāprabhu, a woman's singing is dangerous because it can make a sannyāsī fall a victim to the woman. Sannyāsa means giving up the company of women, but if a sannyāsī hears the voice of a woman and sees her beautiful face, he certainly becomes attracted and is sure to fall down. There have been many examples. Even the great sage Viśvāmitra fell a victim to Menakā. Therefore a person desiring to advance in spiritual consciousness must be especially careful not to see a woman's face or hear a woman's voice. To see a woman's face and appreciate its beauty or to hear a woman's voice and appreciate her singing as very nice is a subtle falldown for a brahmacārī or sannyāsī. Thus the description of a woman's features by Kaśyapa Muni is very instructive.</p>
<p>When a woman's bodily features are attractive, when her face is beautiful and when her voice is sweet, she is naturally a trap for a man. The śāstras advise that when such a woman comes to serve a man, she should be considered to be like a dark well covered by grass. In the fields there are many such wells, and a man who does not know about them drops through the grass and falls down. Thus there are many such instructions. Since the attraction of the material world is based on attraction for women, Kaśyapa Muni thought, "Under the circumstances, who can understand the heart of a woman?" Cāṇakya Paṇḍita has also advised, viśvāso naiva kartavyaḥ strīṣu rāja-kuleṣu ca: "There are two persons one should not trust—a politician and a woman." These, of course, are authoritative śāstric injunctions, and we should therefore be very careful in our dealings with women.</p>
<p>Sometimes our Kṛṣṇa consciousness movement is criticized for mingling men and women, but Kṛṣṇa consciousness is meant for anyone. Whether one is a man or woman does not matter. Lord Kṛṣṇa personally says, striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim: whether one is a woman, śūdra or vaiśya, not to speak of being a brāhmaṇa or kṣatriya, everyone is fit to return home, back to Godhead, if he strictly follows the instructions of the spiritual master and śāstra. We therefore request all the members of the Kṛṣṇa consciousness movement—both men and women—not to be attracted by bodily features but only to be attracted by Kṛṣṇa. Then everything will be all right. Otherwise there will be danger.</p>
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The right way is the path of activities meant to satisfy the Supreme Personality of Godhead

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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="SB42127_0" class="quote" parent="SB_Canto_4" book="SB" index="857" link="SB 4.21.27" link_text="SB 4.21.27">
<div class="heading">The right way is the path of activities meant to satisfy the Supreme Personality of Godhead, as we have already discussed (svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (SB 1.2.13)). A living entity may engage in any occupational duty, but if he wants to have perfection in his duties, he must satisfy the Supreme Lord. As such, one who pleases Him gets better facilities for living, but one who displeases Him gets involved in undesirable situations.
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<span class="link">[[Vanisource:SB 4.21.27|SB 4.21.27, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear respectable ladies and gentlemen, according to the authoritative statements of śāstra, there must be a supreme authority who is able to award the respective benefits of our present activities. Otherwise, why should there be persons who are unusually beautiful and powerful both in this life and in the life after death?</p>
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<div class="purport text"><p>Pṛthu Mahārāja's sole aim in ruling his kingdom was to raise the citizens to the standard of God consciousness. Since there was a great assembly in the arena of sacrifice, there were different types of men present, but he was especially interested in speaking to those who were not atheists. It has already been explained in the previous verses that Pṛthu Mahārāja advised the citizens to become adhokṣaja-dhiyaḥ, which means God conscious, or Kṛṣṇa conscious, and in this verse he specifically presents the authority of śāstra, even though his father was a number one atheist who did not abide by the injunctions mentioned in the Vedic śāstras, who practically stopped all sacrificial performances and who so disgusted the brāhmaṇas that they not only dethroned him but cursed and killed him. Atheistic men do not believe in the existence of God, and thus they understand everything which is happening in our daily affairs to be due to physical arrangement and chance. Atheists believe in the atheistic Sāṅkhya philosophy of the combination of prakṛti and puruṣa. They believe only in matter and hold that matter under certain conditions of amalgamation gives rise to the living force, which then appears as puruṣa, the enjoyer; then, by a combination of matter and the living force, the many varieties of material manifestation come into existence. Nor do atheists believe in the injunctions of the Vedas. According to them, all the Vedic injunctions are simply theories that have no practical application in life. Taking all this into consideration, Pṛthu Mahārāja suggested that theistic men will solidly reject the views of the atheists on the grounds that there cannot be many varieties of existence without the plan of a superior intelligence. Atheists very vaguely explain that these varieties of existence occur simply by chance, but the theists who believe in the injunctions of the Vedas must reach all their conclusions under the direction of the Vedas.</p>
<p>In the Viṣṇu Purāṇa it is said that the entire varṇāśrama institution is meant to satisfy the Supreme Personality of Godhead. The rules and regulations set up for the execution of the duties of brāhmaṇas, kṣatriyas, vaiśyas and śūdras or brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs are all meant to satisfy the Supreme Lord. At the present moment, although the so-called brāhmaṇas, kṣatriyas, vaiśyas and śūdras have lost their original culture, they claim to be brāhmaṇas, kṣatriyas, vaiśyas and śūdras by birthright. Yet they have rejected the proposition that such social and spiritual orders are especially meant for worship of Lord Viṣṇu. The dangerous Māyāvāda theory set forth by Śaṅkarācārya—that God is impersonal—does not tally with the injunctions of the Vedas. Śrī Caitanya Mahāprabhu therefore described the Māyāvādī philosophers as the greatest offenders against the Personality of Godhead. According to the Vedic system, one who does not abide by the orders of the Vedas is called a nāstika, or atheist. When Lord Buddha preached his theory of nonviolence, he was obliged to deny the authority of the Vedas, and for this reason he was considered by the followers of the Vedas to be a nāstika. But although Śrī Caitanya Mahāprabhu very clearly enunciated that the followers of Lord Buddha's philosophy are nāstikas, or atheists, because of their denial of the authority of the Vedas, He considered the Śaṅkarites, who wanted to establish Vedic authority by trickery and who actually followed the Māyāvāda philosophy of Buddha's school, to be more dangerous than the Buddhists themselves. The Śaṅkarite philosophers' theory that we have to imagine a shape of God is more dangerous than denial of the existence of God. Notwithstanding all the philosophical theorizing by atheists or Māyāvādīs, the followers of Kṛṣṇa consciousness rigidly live according to the injunctions given in Bhagavad-gītā, which is accepted as the essence of all Vedic scripture. In Bhagavad-gītā (18.46) it is said:</p>
:yataḥ pravṛttir bhūtānāṁ
:yena sarvam idaṁ tatam
:sva-karmaṇā tam abhyarcya
:siddhiṁ vindati mānavaḥ
<p>"By worship of the Lord, who is the source of all beings and who is all-pervading, man can, in the performance of his own duty, attain perfection." This indicates that the Supreme Personality of Godhead is the original source of everything, as described in the Vedānta-sūtra (janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]])). The Lord Himself also confirms in Bhagavad-gītā, ahaṁ sarvasya prabhavaḥ: ([[Vanisource:BG 10.8|BG 10.8]]) "I am the origin of everything." The Supreme Personality of Godhead is the original source of all emanations, and at the same time, as Paramātmā, He is spread all over existence. The Absolute Truth is therefore the Supreme Personality of Godhead, and every living being is meant to satisfy the Supreme Godhead by performing his respective duty (sva-karmaṇā tam abhyarcya ([[Vanisource:BG 18.46|BG 18.46]])). Mahārāja Pṛthu wanted to introduce this formula amongst his citizens.</p>
<p>The most important point in human civilization is that while one engages in different occupational duties, he must try to satisfy the Supreme Lord by the execution of such duties. That is the highest perfection of life. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam: ([[Vanisource:SB 1.2.13|SB 1.2.13]]) by discharging one's prescribed duty, one can become very successful in life if he simply satisfies the Supreme Personality of Godhead. The vivid example is Arjuna. He was a kṣatriya, his duty was to fight, and by executing his prescribed duty he satisfied the Supreme Lord and therefore became perfect. Everyone should follow this principle. The atheists, who do not, are condemned in Bhagavad-gītā (16.19) by the following statement: tān ahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān. In this verse it is clearly said that persons who are envious of the Supreme Personality of Godhead are the lowest of mankind and are very mischievous. Under the regulative principles of the Supreme, such mischievous persons are thrown into the darkest region of material existence and are born of asuras, or atheists. Birth after birth, such asuras go still further down, finally to animal forms like those of tigers or similar ferocious beasts. Thus for millions of years they have to remain in darkness without knowledge of Kṛṣṇa.</p>
<p>The Supreme Personality of Godhead is known as Puruṣottama, or the best of all living entities. He is a person like all other living entities, but He is the leader or the best of all living beings. That is stated in the Vedas also. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He is the chief of all eternals, the chief of all living entities, and He is complete and full. He has no need to derive benefit by interfering with the affairs of other living entities, but because He is the maintainer of all, He has the right to bring them to the proper standard so that all living entities may become happy. A father wants all of his children to become happy under his direction. Similarly, God, or Kṛṣṇa, the Supreme Personality of Godhead, has the right to see that all living entities are happy. There is no possibility of becoming happy within this material world. The father and the sons are eternal, but if a living entity does not come to the platform of his eternal life of bliss and knowledge, there is no question of happiness. Although Puruṣottama, the best of all living entities, has no benefit to derive from the common living entities, He does have the right to discriminate between their right and wrong ways. The right way is the path of activities meant to satisfy the Supreme Personality of Godhead, as we have already discussed (svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam ([[Vanisource:SB 1.2.13|SB 1.2.13]])). A living entity may engage in any occupational duty, but if he wants to have perfection in his duties, he must satisfy the Supreme Lord. As such, one who pleases Him gets better facilities for living, but one who displeases Him gets involved in undesirable situations.</p>
<p>It is therefore concluded that there are two kinds of duties—mundane duty and duty performed for the sake of yajña, or sacrifice (yajñārthāt karma). Any karma (activity) one performs which is not for the purpose of yajña is a cause of bondage. Yajñārthāt karmaṇo'nyatra loko'yaṁ karma-bandhanaḥ: "Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world." ([[Vanisource:BG 3.9|BG 3.9]]) Karma-bandhanaḥ, or the bondage of karma, is administered under the regulations of the stringent laws of material nature. Material existence is a struggle to conquer the impediments put forth by material nature. The asuras are always fighting to overcome these impediments, and by the illusory power of material nature the foolish living entities work very hard within this material world and take this to be happiness. This is called māyā. In that hard struggle for existence, they deny the existence of the supreme authority, Puruṣottama, the Supreme Personality of Godhead.</p>
<p>In order to regulate the activities of the living entities, God has given us codes, just as a king gives codes of law in a state, and whoever breaks the law is punished. Similarly, the Lord has given the infallible knowledge of the Vedas, which are not contaminated by the four defects of human life—namely the tendency to commit mistakes, to be illusioned, to cheat and to have imperfect senses. If we do not take direction from the Vedas but act whimsically according to our own choice, we are sure to be punished by the laws of the Lord, who offers different types of bodies in the 8,400,000 species of forms. Material existence, or the sense gratification process, is conducted according to the type of body we are given by prakṛti, or material nature. As such, there must be divisions of pious and impious activities (puṇya and pāpa). In Bhagavad-gītā (7.28) it is clearly stated:</p>
:yeṣāṁ tv anta-gataṁ pāpaṁ
:janānāṁ puṇya-karmaṇām
:te dvandva-moha-nirmuktā
:bhajante māṁ dṛḍha-vratāḥ
<p>"One who has completely surpassed the resultant activities of the impious path of life (this is possible only when one engages exclusively in pious activities) can understand his eternal relationship with the Supreme Personality of Godhead. Thus one engages in the Lord's transcendental loving service." This life of engaging always in the loving service of the Lord is called adhokṣaja-dhiyaḥ, or a life of Kṛṣṇa consciousness, which King Pṛthu meant his citizens to follow.</p>
<p>The different varieties of life and of material existence do not come about by chance and necessity; they are different arrangements made by the Supreme Lord in terms of the pious and impious activities of the living entities. By performing pious activities one can take birth in a good family in a good nation, one can get a beautiful body or can become very well educated or very rich. We see, therefore, that in different places and in different planets there are different standards of life, bodily features and educational statuses, all awarded by the Supreme Personality of Godhead according to pious or impious activities. Varieties of life, therefore, develop not by chance but by prearrangement. There is a plan, which is already outlined in the Vedic knowledge. One has to take advantage of this knowledge and mold his life in such a way that at the end, especially in the human form of life, he may go back home, back to Godhead, by practicing Kṛṣṇa consciousness.</p>
<p>The theory of chance can best be explained in the Vedic literature by the words ajñāta-sukṛti, which refer to pious activities performed without the actor's knowledge. But these are also planned. For example, Kṛṣṇa comes like an ordinary human being, He comes as a devotee like Lord Caitanya, or He sends His representative, the spiritual master, or pure devotee. This is also the planned activity of the Supreme Personality of Godhead. They come to canvass and educate, and thus a person in the illusory energy of the Supreme Lord gets a chance to mix with them, talk with them and take lessons from them, and somehow or other if a conditioned soul surrenders to such personalities and by intimate association with them chances to become Kṛṣṇa conscious, he is saved from the material conditions of life. Kṛṣṇa therefore instructs:</p>
:sarva-dharmān parityajya
:mām ekaṁ śaraṇaṁ vraja
:ahaṁ tvāṁ sarva-pāpebhyo
:mokṣayiṣyāmi mā śucaḥ
<p>"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." ([[Vanisource:BG 18.66|BG 18.66]]) The word sarva-pāpebhyaḥ means "from all sinful activities." A person who surrenders unto Him by utilizing the chance to associate with the pure devotee, spiritual master or other authorized incarnations of Godhead, like Pṛthu Mahārāja, is saved by Kṛṣṇa. Then his life becomes successful.</p>
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Bhagavata recitation must not be a business. If done in the right way, not only does the reciter achieve perfect satisfaction, but the Lord also is very satisfied with the reciter and the audience, and thus both are liberated from material bondage

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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="SB4124950_0" class="quote" parent="SB_Canto_4" book="SB" index="544" link="SB 4.12.49-50" link_text="SB 4.12.49-50">
<div class="heading">Bhāgavata recitation must not be a business. If done in the right way, not only does the reciter achieve perfect satisfaction, but the Lord also is very satisfied with the reciter and the audience, and thus both are liberated from material bondage simply by the process of hearing.
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<span class="link">[[Vanisource:SB 4.12.49-50|SB 4.12.49-50, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Persons who have completely taken shelter of the lotus feet of the Lord should recite this narration of Dhruva Mahārāja without taking remuneration. Specifically, recitation is recommended on the full moon or dark moon day, on the day after Ekādaśī, on the appearance of the Śravaṇa star, at the end of a particular tithi, or the occasion of Vyatīpāta, at the end of the month, or on Sunday. Such recitation should of course be performed before a favorable audience. When recitation is performed this way, without professional motive, the reciter and audience become perfect.</p>
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<div class="purport text"><p>Professional reciters may ask money to extinguish the blazing fire within their bellies, but they cannot make any spiritual improvement or become perfect. It is therefore strictly forbidden to recite Śrīmad-Bhāgavatam as a profession to earn a livelihood. Only one who is completely surrendered at the lotus feet of the Supreme Personality of Godhead, depending fully on Him for personal maintenance or even for maintenance of his family, can attain perfection by recitation of Śrīmad-Bhāgavatam, which is full of narrations of the pastimes of the Lord and His devotees. The process can be summarized as follows: the audience must be faithfully receptive to the Bhāgavata message, and the reciter should completely depend on the Supreme Personality of Godhead. Bhāgavata recitation must not be a business. If done in the right way, not only does the reciter achieve perfect satisfaction, but the Lord also is very satisfied with the reciter and the audience, and thus both are liberated from material bondage simply by the process of hearing.</p>
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Only by the grace of the divine personalities, the pure devotees of the Lord, can one achieve pure devotion, which is the highest perfection of human life. Only a pure devotee of the Lord can show one the right way of progressive life

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
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<div id="SB2311_0" class="quote" parent="SB_Canto_2" book="SB" index="83" link="SB 2.3.11" link_text="SB 2.3.11">
<div class="heading">Only by the grace of the divine personalities, the pure devotees of the Lord, can one achieve pure devotion, which is the highest perfection of human life. Only a pure devotee of the Lord can show one the right way of progressive life.
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<span class="link">[[Vanisource:SB 2.3.11|SB 2.3.11, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">All the different kinds of worshipers of multidemigods can attain the highest perfectional benediction, which is spontaneous attraction unflinchingly fixed upon the Supreme Personality of Godhead, only by the association of the pure devotee of the Lord.</p>
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<div class="purport text"><p>All living entities in different statuses of life within the material creation, beginning from the first demigod, Brahmā, down to the small ant, are conditioned under the law of material nature, or the external energy of the Supreme Lord. The living entity in his pure state is conscious of the fact that he is a part and parcel of the Lord, but when he is thrown into the material world on account of his desire to lord it over material energy, he becomes conditioned by the three modes of material nature and thus struggles for existence for the highest benefit. This struggle for existence is something like following the will-o'-the-wisp under the spell of material enjoyment. All plans for material enjoyment, either by worship of different demigods as described in the previous verses of this chapter or by modernized advancement of scientific knowledge without the help of God or demigod, are illusory only, for despite all such plans for happiness, the conditioned living being within the compass of material creation can never solve the problems of life, namely birth, death, old age and disease. The history of the universe is full of such planmakers, and many kings and emperors come and go, leaving a planmaking story only. But the prime problems of life remain unsolved despite all endeavors by such planmakers.</p>
<p>Actually human life is meant for making a solution to the problems of life. One can never solve such problems by satisfying the different demigods, by different modes of worship, or by so-called scientific advancement in knowledge without the help of God or the demigods. Apart from the gross materialists, who care very little either for God or for the demigods, the Vedas recommend worship of different demigods for different benefits, and so the demigods are neither false nor imaginary. The demigods are as factual as we are, but they are much more powerful due to their being engaged in the direct service of the Lord in managing different departments in the universal government. The Bhagavad-gītā affirms this, and the different planets of the demigods are mentioned there, including the one of the supreme demigod, Lord Brahmā. The gross materialists do not believe in the existence of God or the demigods. Nor do they believe that different planets are dominated by different demigods. They are creating a great commotion about reaching the closest celestial body, Candraloka, or the moon, but even after much mechanical research they have only very scanty information of this moon, and in spite of much false advertisement for selling land on the moon, the puffed-up scientists or gross materialists cannot live there, and what to speak of reaching the other planets, which they are unable even to count. However, the followers of the Vedas have a different method of acquiring knowledge. They accept the statements of the Vedic literatures as authority in toto, as we have already discussed in Canto One, and therefore they have full and reasonable knowledge of God and demigods and of their different residential planets situated within the compass of the material world and beyond the limit of the material sky. The most authentic Vedic literature, accepted by the great Indian ācāryas like Śaṅkara, Rāmānuja, Madhva, Viṣṇu Svāmī, Nimbārka and Caitanya and studied by all important personalities of the world, is the Bhagavad-gītā, in which the worship of the demigods and their respective residential planets are mentioned. The Bhagavad-gītā (9.25) affirms:</p>
:yānti deva-vratā devān
:pitṟn yānti pitṛ-vratāḥ
:bhūtāni yānti bhūtejyā
:yānti mad-yājino 'pi mām
<p>"The worshipers of demigods reach the respective planets of the demigods, and the worshipers of forefathers reach the planets of the forefathers. The gross materialist remains in the different material planets, but the devotees of the Lord reach the kingdom of God."</p>
<p>We also have information from the Bhagavad-gītā that all the planets within the material world, including Brahmaloka, are but temporarily situated, and after a fixed period they are all annihilated. Therefore the demigods and their followers are all annihilated at the period of devastation, but one who reaches the kingdom of God gets a permanent share in eternal life. That is the verdict of Vedic literature. The worshipers of the demigods have one facility more than the unbelievers due to their being convinced of the Vedic version, by which they can get information of the benefit of worshiping the Supreme Lord in the association of the devotees of the Lord. The gross materialist, however, without any faith in the Vedic version, remains eternally in darkness, driven by a false conviction on the basis of imperfect experimental knowledge, or so-called material science, which can never reach into the realm of transcendental knowledge.</p>
<p>Therefore unless the gross materialists or the worshipers of the temporary demigods come in contact with a transcendentalist like the pure devotee of the Lord, their attempts are simply a waste of energy. Only by the grace of the divine personalities, the pure devotees of the Lord, can one achieve pure devotion, which is the highest perfection of human life. Only a pure devotee of the Lord can show one the right way of progressive life. Otherwise both the materialistic way of life, without any information of God or the demigods, and the life engaged in the worship of demigods, in pursuit of temporary material enjoyments, are different phases of phantasmagoria. They are nicely explained in the Bhagavad-gītā also, but the Bhagavad-gītā can be understood in the association of pure devotees only, and not by the interpretations of politicians or dry philosophical speculators.</p>
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No one can remain vacant of thought. It is said that an idle brain is a devil's workshop because a person who cannot think in the right way must think of something which may bring about disaster

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
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<div id="SB227_0" class="quote" parent="SB_Canto_2" book="SB" index="47" link="SB 2.2.7" link_text="SB 2.2.7">
<div class="heading">No one can remain vacant of thought. It is said that an idle brain is a devil's workshop because a person who cannot think in the right way must think of something which may bring about disaster.
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<span class="link">[[Vanisource:SB 2.2.7|SB 2.2.7, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Who else but the gross materialists will neglect such transcendental thought and take to the nonpermanent names only, seeing the mass of people fallen in the river of suffering as the consequence of accruing the result of their own work?</p>
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<div class="purport text"><p>In the Vedas it is said that persons who are attached to demigods to the exclusion of the Supreme Personality of Godhead are like the animals who follow the herdsman even though they are taken to the slaughterhouse. The materialists, like animals, also do not know how they are being misdirected by neglecting the transcendental thought of the Supreme person. No one can remain vacant of thought. It is said that an idle brain is a devil's workshop because a person who cannot think in the right way must think of something which may bring about disaster. The materialists are always worshiping some minor demigods, although this is condemned in the Bhagavad-gītā (7.20). As long as a person is illusioned by material gains, he petitions the respective demigods to draw some particular benefit which is, after all, illusory and nonpermanent. The enlightened transcendentalist is not captivated by such illusory things; therefore he is always absorbed in the transcendental thought of the Supreme in different stages of realization, namely Brahman, Paramātmā and Bhagavān. In the previous verse it is suggested that one should think of the Supersoul, which is one step higher than the impersonal thought of Brahman, as it was suggested in the case of contemplating the virāṭ-rūpa of the Personality of Godhead.</p>
<p>Intelligent persons who can see properly may look into the general conditions of the living entities who are wandering in the cycle of the 8,400,000 spieces of life, as well as in different classes of human beings. It is said that there is an everlasting belt of water called the River Vaitaraṇī at the entrance of the plutonic planet of Yamarāja, who punishes sinners in different manners. After being subjected to such sufferings, a sinner is awarded a particular species of life according to his deeds in the past. Such living entities as are punished by Yamarāja are seen in different varieties of conditioned life. Some of them are in heaven, and some of them are in hell. Some of them are brāhmaṇas, and some of them are misers. But no one is happy in this material world, and all of them are either class A, B or C prisoners suffering because of their own deeds. The Lord is impartial to all circumstances of the sufferings of the living entities, but to one who takes shelter at His lotus feet, the Lord gives proper protection, and He takes such a living entity back home, back to Himself.</p>
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One has to become the servant of Krsna, or the servant of the servant of Krsna. That is the right way to discharge duty in Krsna consciousness, which alone can help one to act in yoga. BG 1972 purports

2012-11-02T15:00:02Z

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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="BG248_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="86" link="BG 2.48" link_text="BG 2.48">
<div class="heading">One has to become the servant of Kṛṣṇa, or the servant of the servant of Kṛṣṇa (CC Madhya 13.80). That is the right way to discharge duty in Kṛṣṇa consciousness, which alone can help one to act in yoga.
</div>
<span class="link">[[Vanisource:BG 2.48|BG 2.48, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.</p>
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<div class="purport text"><p>Kṛṣṇa tells Arjuna that he should act in yoga. And what is that yoga? Yoga means to concentrate the mind upon the Supreme by controlling the ever-disturbing senses. And who is the Supreme? The Supreme is the Lord. And because He Himself is telling Arjuna to fight, Arjuna has nothing to do with the results of the fight. Gain or victory are Kṛṣṇa's concern; Arjuna is simply advised to act according to the dictation of Kṛṣṇa. The following of Kṛṣṇa's dictation is real yoga, and this is practiced in the process called Kṛṣṇa consciousness. By Kṛṣṇa consciousness only can one give up the sense of proprietorship. One has to become the servant of Kṛṣṇa, or the servant of the servant of Kṛṣṇa ([[Vanisource:CC Madhya 13.80|CC Madhya 13.80]]). That is the right way to discharge duty in Kṛṣṇa consciousness, which alone can help one to act in yoga.</p>
<p>Arjuna is a kṣatriya, and as such he is participating in the varṇāśrama-dharma institution. It is said in the Viṣṇu Purāṇa that in the varṇāśrama-dharma, the whole aim is to satisfy Viṣṇu. No one should satisfy himself, as is the rule in the material world, but one should satisfy Kṛṣṇa. So unless one satisfies Kṛṣṇa, one cannot correctly observe the principles of varṇāśrama-dharma. Indirectly, Arjuna was advised to act as Kṛṣṇa told him.</p>
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The exchange of spiritual happiness between Krsna and His devotee in which Krsna is controlled by His devotee is compared to an ocean of nectar into which the devotee and Krsna plunge

2012-11-02T14:44:36Z

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div id="CCMadhya19229_0" class="quote" parent="CC_Madhya-lila" book="CC" index="4464" link="CC Madhya 19.229" link_text="CC Madhya 19.229">
<div class="heading">The exchange of spiritual happiness between Kṛṣṇa and His devotee in which Kṛṣṇa is controlled by His devotee is compared to an ocean of nectar into which the devotee and Kṛṣṇa plunge.
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<span class="link">[[Vanisource:CC Madhya 19.229|CC Madhya 19.229, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The exchange of spiritual happiness between Kṛṣṇa and His devotee in which Kṛṣṇa is controlled by His devotee is compared to an ocean of nectar into which the devotee and Kṛṣṇa plunge. This is the verdict of learned scholars who appreciate Kṛṣṇa's opulence.</p>
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They (so-called scientists, philosophers and politicians) cannot do anything good for the world, and unfortunately, because of Kali-yuga, they have plunged the affairs of the world into mismanagement

2012-11-02T14:38:36Z

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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_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
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<div id="SB82220_0" class="quote" parent="SB_Canto_8" book="SB" index="768" link="SB 8.22.20" link_text="SB 8.22.20">
<div class="heading">Trying to defy the authority of the Supreme Personality of Godhead, so-called scientists, philosophers and politicians manufacture plans and schemes for the destruction of the world. They cannot do anything good for the world, and unfortunately, because of Kali-yuga, they have plunged the affairs of the world into mismanagement.
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<span class="link">[[Vanisource:SB 8.22.20|SB 8.22.20, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Śrīmatī Vindhyāvali said: O my Lord, You have created the entire universe for the enjoyment of Your personal pastimes, but foolish, unintelligent men have claimed proprietorship for material enjoyment. Certainly they are shameless agnostics. Falsely claiming proprietorship, they think they can give charity and enjoy. In such a condition, what good can they do for You, who are the independent creator, maintainer and annihilator of this universe?</p>
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<div class="purport text"><p>Bali Mahārāja's wife, who was most intelligent, supported the arrest of her husband and accused him of having no intelligence because he had claimed proprietorship of the property of the Lord. Such a claim is a sign of demoniac life. Although the demigods, who are officials appointed by the Lord for management, are attached to materialistic enjoyment, they never claim to be proprietors of the universe, for they know that the actual proprietor of everything is the Supreme Personality of Godhead. This is the qualification of the demigods. But the demons, instead of accepting the exclusive proprietorship of the Supreme Personality of Godhead, claim the property of the universe for themselves through demarcations of nationalism. "This part is mine, and that part is yours," they say. "This part I can give in charity, and this part I can keep for my enjoyment." These are all demoniac conceptions. This is described in Bhagavad-gītā (16.13): idam adya mayā labdham imaṁ prāpsye manoratham. "Thus far I have acquired so much money and land. Now I have to add more and more. In this way I shall be the greatest proprietor of everything. Who can compete with me?" These are all demoniac conceptions.</p>
<p>Bali Mahārāja's wife accused Bali Mahārāja by saying that although the Supreme Personality of Godhead had arrested him, showing him extraordinary mercy, and although Bali Mahārāja was offering his body to the Supreme Lord for the Lord's third step, he was still in the darkness of ignorance. Actually the body did not belong to him, but because of his long-standing demoniac mentality he could not understand this. He thought that since he had been defamed for his inability to fulfill his promise of charity, and since the body belonged to him, he would free himself from defamation by offering his body. Actually, however, the body does not belong to anyone but the Supreme Personality of Godhead, by whom the body is given. As stated in Bhagavad-gītā (18.61):</p>
:īśvaraḥ sarva-bhūtānāṁ
:hṛd-deśe 'rjuna tiṣṭhati
:bhrāmayan sarva-bhūtāni
:yantrārūḍhāni māyayā
<p>The Lord is situated in the core of everyone's heart, and, according to the material desires of the living entity, the Lord offers a particular type of machine—the body—through the agency of the material energy. The body actually does not belong to the living entity; it belongs to the Supreme Personality of Godhead. Under the circumstances, how could Bali Mahārāja claim that the body belonged to him?</p>
<p>Thus Vindhyāvali, Bali Mahārāja's intelligent wife, prayed that her husband be released, by the Lord's causeless mercy. Otherwise, Bali Mahārāja was nothing but a shameless demon, specifically described as tyakta-hriyas tvad-avaropita-kartṛ-vādāḥ, a foolish person claiming proprietorship over the property of the Supreme Person. In the present age, Kali-yuga, the number of such shameless men, who are agnostics disbelieving in the existence of God, has increased. Trying to defy the authority of the Supreme Personality of Godhead, so-called scientists, philosophers and politicians manufacture plans and schemes for the destruction of the world. They cannot do anything good for the world, and unfortunately, because of Kali-yuga, they have plunged the affairs of the world into mismanagement. Thus there is a great need for the Kṛṣṇa consciousness movement for the benefit of innocent people who are being carried away by propaganda of such demons. If the present status quo is allowed to continue, people will certainly suffer more and more under the leadership of these demoniac agnostics.</p>
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Instead of plunging oneself into the ocean of material activity, one should accept material activity only to maintain body and soul together

2012-11-02T13:59:41Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_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="SB42978_0" class="quote" parent="SB_Canto_4" book="SB" index="1300" link="SB 4.29.78" link_text="SB 4.29.78">
<div class="heading">Instead of plunging oneself into the ocean of material activity, one should accept material activity only to maintain body and soul together. The rest of one's time should be devoted to engaging in the transcendental loving service of the Lord. In this way one can attain relief from the reactions of material activity.
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<span class="link">[[Vanisource:SB 4.29.78|SB 4.29.78, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">As long as we desire to enjoy sense gratification, we create material activities. When the living entity acts in the material field, he enjoys the senses, and while enjoying the senses, he creates another series of material activities. In this way the living entity becomes entrapped as a conditioned soul.</p>
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<div class="purport text"><p>While in the subtle body, we create many plans to enjoy sense gratification. These plans are recorded in the spool of one's mind as bīja, the root of fruitive activities. In conditional life the living entity creates a series of bodies one after another, and this is called karma-bandhana. As explained in Bhagavad-gītā (3.9), yajñārthāt karmaṇo 'nyatra loko 'yam-karma-bandhanaḥ: if we act only for the satisfaction of Viṣṇu, there is no bondage due to material activity, but if we act otherwise, we become entrapped by one material activity after another. Under these circumstances, it is to be supposed that by thinking, feeling and willing, we are creating a series of future material bodies. In the words of Bhaktivinoda Ṭhākura, anādi karama-phale, padi' bhavārṇava jale. The living entity falls into the ocean of karma-bandhana as a result of past material activities. Instead of plunging oneself into the ocean of material activity, one should accept material activity only to maintain body and soul together. The rest of one's time should be devoted to engaging in the transcendental loving service of the Lord. In this way one can attain relief from the reactions of material activity.</p>
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Lord Siva, with his trident in hand, dances over the rulers of the different planets, and his hair is scattered, just as the clouds are scattered over all directions in order to plunge the different planets into incessant torrents of rain

2012-11-02T13:54:44Z

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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="SB4510_1" class="quote" parent="SB_Canto_4" book="SB" index="161" link="SB 4.5.10" link_text="SB 4.5.10">
<div class="heading">At the time of dissolution, Lord Śiva, with his trident in hand, dances over the rulers of the different planets, and his hair is scattered, just as the clouds are scattered over all directions in order to plunge the different planets into incessant torrents of rain.
</div>
<span class="link">[[Vanisource:SB 4.5.10|SB 4.5.10, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">At the time of dissolution, Lord Śiva's hair is scattered, and he pierces the rulers of the different directions with his trident. He laughs and dances proudly, scattering their hands like flags, as thunder scatters the clouds all over the world.</p>
</div>
<div class="purport text"><p>Prasūti, who appreciated the power and strength of her son-in-law, Lord Śiva, is describing what he does at the time of dissolution. This description indicates that the strength of Lord Śiva is so great that Dakṣa's power could not be set in comparison to it. At the time of dissolution, Lord Śiva, with his trident in hand, dances over the rulers of the different planets, and his hair is scattered, just as the clouds are scattered over all directions in order to plunge the different planets into incessant torrents of rain. In the last phase of dissolution, all the planets become inundated with water, and that inundation is caused by the dancing of Lord Śiva. This dance is called the pralaya dance, or dance of dissolution. Prasūti could understand that the dangers ahead resulted not only from Dakṣa's having neglected her daughter, but also because of his neglecting the prestige and honor of Lord Śiva.</p>
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The body is a combination of skin, bone, muscle, blood, semen, urine, stool, heat, breath and so on, which all come from earth, water, fire, air and sky

2012-11-02T13:32:49Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_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="SB71225_0" class="quote" parent="SB_Canto_7" book="SB" index="532" link="SB 7.12.25" link_text="SB 7.12.25">
<div class="heading">To be self-realized, one must understand the original sources of the various elements of the body. The body is a combination of skin, bone, muscle, blood, semen, urine, stool, heat, breath and so on, which all come from earth, water, fire, air and sky. One must be well conversant with the sources of all the bodily constituents.
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<span class="link">[[Vanisource:SB 7.12.25|SB 7.12.25, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">A sober, self-realized person who has full knowledge should merge the various parts of the body in their original sources. The holes in the body are caused by the sky, the process of breathing is caused by the air, the heat of the body is caused by fire, and semen, blood and mucus are caused by water. The hard substances, like skin, muscle and bone, are caused by earth. In this way all the constituents of the body are caused by various elements, and they should be merged again into those elements.</p>
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<div class="purport text"><p>To be self-realized, one must understand the original sources of the various elements of the body. The body is a combination of skin, bone, muscle, blood, semen, urine, stool, heat, breath and so on, which all come from earth, water, fire, air and sky. One must be well conversant with the sources of all the bodily constituents. Then one becomes a self-realized person, or ātmavān, one who knows the self.</p>
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The great saint Sankaracarya has described the breasts of women, especially young women, as nothing but a combination of muscles and blood

2012-11-02T12:37:06Z

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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="SB42524_0" class="quote" parent="SB_Canto_4" book="SB" index="1081" link="SB 4.25.24" link_text="SB 4.25.24">
<div class="heading">The great saint Śaṅkarācārya has described the breasts of women, especially young women, as nothing but a combination of muscles and blood, so one should not be attracted by the illusory energy of raised breasts with nipples. They are agents of māyā meant to victimize the opposite sex.
</div>
<span class="link">[[Vanisource:SB 4.25.24|SB 4.25.24, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">With the end of her sārī the woman was trying to cover her breasts, which were equally round and well placed side by side. She again and again tried to cover them out of shyness while she walked exactly like a great elephant.</p>
</div>
<div class="purport text"><p>The two breasts represent attachment and envy. The symptoms of rāga and dveṣa (attachment and envy) are described in Bhagavad-gītā (3.34):</p>
:indriyasyendriyasyārthe
:rāga-dveṣau vyavasthitau
:tayor na vaśam āgacchet
:tau hy asya paripanthinau
<p>"Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization."</p>
<p>These representatives of attachment and envy are very much unfavorable for advancement in spiritual life. One should not be attracted by the breasts of young women. The great saint Śaṅkarācārya has described the breasts of women, especially young women, as nothing but a combination of muscles and blood, so one should not be attracted by the illusory energy of raised breasts with nipples. They are agents of māyā meant to victimize the opposite sex. Because the breasts are equally attractive, they are described as sama-vṛttau. The sex impulse remains in an old man's heart also, even up to the point of death. To be rid of such agitation, one must be very much advanced in spiritual consciousness, like Yāmunācārya, who said:</p>
:yad-avadhi mama cetaḥ kṛṣṇa-pādāravinde
:nava-nava-rasa-dhāmany udyataṁ rantum āsīt
:tad-avadhi bata nārī-saṅgame smaryamāṇe
:bhavati mukha-vikāraḥ suṣṭhu niṣṭhīvanaṁ ca
<p>"Since I have been engaged in the transcendental loving service of Kṛṣṇa, realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit at the thought, and my lips curl with distaste." When one is spiritually advanced he can no longer be attracted by the lumps of flesh and blood which are the breasts of young women. The word nirantarau is significant because although the breasts are situated in different locations, the action is the same. We should not make any distinction between attachment and envy. As described in Bhagavad-gītā (3.37), they are both products of rajo-guṇa (kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ).</p>
<p>The word nigūhantīm ("trying to cover") indicates that even if one is tainted by kāma, lobha, krodha, etc., they can be transfigured by Kṛṣṇa consciousness. In other words, one can utilize kāma (lust) for serving Kṛṣṇa. Being impelled by lust, an ordinary worker will work hard day and night; similarly a devotee can work hard day and night to satisfy Kṛṣṇa. Just as karmīs are working hard to satisfy kāma-krodha, a devotee should work in the same way to satisfy Kṛṣṇa. Similarly, krodha (anger) can also be used in the service of Kṛṣṇa when it is applied to the nondevotee demons. Hanumānjī applied his anger in this way. He was a great devotee of Lord Rāmacandra, and he utilized his anger to set fire to the kingdom of Rāvaṇa, a nondevotee demon. Thus kāma (lust) can be utilized to satisfy Kṛṣṇa, and krodha (anger) can be utilized to punish the demons. When both are used for Kṛṣṇa's service, they lose their material significance and become spiritually important.</p>
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Since he (Brhaspati) came every day, they (the demigods) thought, they did not need to show him special respect. As it is said, familiarity breeds contempt. Being very much displeased, Brhaspati immediately left Indra's palace

2012-11-02T12:28:46Z

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

2012-11-02T12:20:33Z

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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>
</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>
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<div id="BG1144_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="173" link="BG 11.44" link_text="BG 11.44">
<div class="heading">I(Arjuna) fall down to offer You my respectful obeisances and ask Your mercy. As a father tolerates the impudence of his son, a friend the impertinence of a friend, or a husband the familiarity of his wife, please tolerate the wrongs I may have done You.
</div>
<span class="link">[[Vanisource:BG 11.44|BG 11.44, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">You are the Supreme Lord, to be worshiped by every living being. Thus I fall down to offer You my respectful obeisances and ask Your mercy. As a father tolerates the impudence of his son, a friend the impertinence of a friend, or a husband the familiarity of his wife, please tolerate the wrongs I may have done You.</p>
</div>
<div class="purport text"><p>Kṛṣṇa's devotees relate to Kṛṣṇa in various relationships; one might treat Kṛṣṇa as a son, or one might treat Kṛṣṇa as a husband, as a friend, or as a master. Kṛṣṇa and Arjuna are related in friendship. As the father tolerates, or the husband or a master tolerates, so Kṛṣṇa tolerates.</p>
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Damayanti made varieties of unparalleled food just suitable for Lord Sri Caitanya Mahaprabhu to eat. The Lord ate it continually for one year

2012-11-02T11:03:52Z

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="CC_Antya-lila" class="sub_section" sec_index="3" parent="Sri_Caitanya-caritamrta" text="CC Antya-lila"><h3>CC Antya-lila</h3>
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<div id="CCAntya1014_0" class="quote" parent="CC_Antya-lila" book="CC" index="1822" link="CC Antya 10.14" link_text="CC Antya 10.14">
<div class="heading">Damayantī made varieties of unparalleled food just suitable for Lord Śrī Caitanya Mahāprabhu to eat. The Lord ate it continually for one year.
</div>
<span class="link">[[Vanisource:CC Antya 10.14|CC Antya 10.14, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Damayantī made varieties of unparalleled food just suitable for Lord Śrī Caitanya Mahāprabhu to eat. The Lord ate it continually for one year.</p>
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Srimati Radharani is a mine filled with valuable jewels of love for Krsna. Her transcendental body is complete with unparalleled spiritual qualities

2012-11-02T10:58:50Z

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div id="CCMadhya8181_0" class="quote" parent="CC_Madhya-lila" book="CC" index="1586" link="CC Madhya 8.181" link_text="CC Madhya 8.181">
<div class="heading">Śrīmatī Rādhārāṇī is a mine filled with valuable jewels of love for Kṛṣṇa. Her transcendental body is complete with unparalleled spiritual qualities.
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<span class="link">[[Vanisource:CC Madhya 8.181|CC Madhya 8.181, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Śrīmatī Rādhārāṇī is a mine filled with valuable jewels of love for Kṛṣṇa. Her transcendental body is complete with unparalleled spiritual qualities.</p>
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When Lord Krsna sees the gopis, His joy increases, and His unparalleled sweetness increases also

2012-11-02T10:53:47Z

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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="CCAdi4190_0" class="quote" parent="CC_Adi-lila" book="CC" index="520" link="CC Adi 4.190" link_text="CC Adi 4.190">
<div class="heading">When Lord Kṛṣṇa sees the gopīs, His joy increases, and His unparalleled sweetness increases also.
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<span class="link">[[Vanisource:CC Adi 4.190|CC Adi 4.190, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When Lord Kṛṣṇa sees the gopīs, His joy increases, and His unparalleled sweetness increases also.</p>
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The Lord killed many undesirable kings in His time, and as a ksatriya He fought chivalrously. He is famous as the asamaurdhva, unparalleled. No one is equal to or greater than Him

2012-11-02T10:48:23Z

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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="SB11025_0" class="quote" parent="SB_Canto_1" book="SB" index="388" link="SB 1.10.25" link_text="SB 1.10.25">
<div class="heading">The Lord killed many undesirable kings in His time, and as a kṣatriya He fought chivalrously. He is famous as the asamaurdhva, unparalleled. No one is equal to or greater than Him.
</div>
<span class="link">[[Vanisource:SB 1.10.25|SB 1.10.25, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Whenever there are kings and administrators living like animals in the lowest modes of existence, the Lord in His transcendental form manifests His supreme power, the Truth Positive, shows special mercy to the faithful, performs wonderful activities and manifests various transcendental forms as is necessary in different periods and ages.</p>
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<div class="purport text"><p>As mentioned above, the cosmic creation is the property of the Supreme Lord. This is the basic philosophy of Īśopaniṣad: everything is the property of the Supreme Being. No one should encroach upon the property of the Supreme Lord. One should accept only what is kindly awarded by Him. Therefore, the earth or any other planet or universe is the absolute property of the Lord. The living beings are certainly His parts and parcels, or sons, and thus every one of them has a right to live at the mercy of the Lord to execute his prescribed work. No one, therefore, can encroach upon the right of another individual man or animal without being so sanctioned by the Lord. The king or the administrator is the representative of the Lord to look after the management of the Lord's will. He must therefore be a recognized person like Mahārāja Yudhiṣṭhira or Parīkṣit. Such kings have full responsibility and knowledge from authorities about the administration of the world. But at times, due to the influence of the ignorance mode of material nature (tamo-guṇa), the lowest of the material modes, kings and administrators come into power without knowledge and responsibility, and such foolish administrators live like animals for the sake of their own personal interest. The result is that the whole atmosphere becomes surcharged with anarchy and vicious elements. Nepotism, bribery, cheating, aggression and, therefore, famine, epidemic, war and similar other disturbing features become prominent in human society. And the devotees of the Lord or the faithful are persecuted by all means. All these symptoms indicate the time of an incarnation of the Lord to reestablish the principles of religion and to vanquish the maladministrators. This is also confirmed in the Bhagavad-gītā.</p>
<p>The Lord then appears in His transcendental form without any tinge of material qualities. He descends just to keep the state of His creation in a normal condition. The normal condition is that the Lord has provided each and every planet with all the needs of the native living beings. They can happily live and execute their predestined occupations to attain salvation at the end, following the rules and regulations mentioned in the revealed scriptures. The material world is created to satisfy the whims of the nitya-baddha, or everlasting conditioned souls, just as naughty boys are provided with playing cradles. Otherwise, there was no need of the material world. But when they become intoxicated with the power of material science to exploit the resources unlawfully without the sanction of the Lord, and that also only for sense gratification, there is necessity of the Lord's incarnation to chastise the rebellious and to protect the faithful.</p>
<p>When He descends, He exhibits superhuman acts just to prove His supreme right, and materialists like Rāvaṇa, Hiraṇyakaśipu and Kaṁsa are sufficiently punished. He acts in a manner which no one can imitate. For example, the Lord, when He appeared as Rāma, bridged the Indian Ocean. When He appeared as Kṛṣṇa, from His very childhood He showed superhuman activities by killing Pūtanā, Aghāsura, Śakaṭāsura, Kāliya, etc., and then His maternal uncle Kaṁsa. When He was at Dvārakā He married 16,108 queens, and all of them were blessed with a sufficient number of children. The sum total of His personal family members amounted to about ten million, popularly known as the Yadu-vaṁśa. And again, during His lifetime, He managed to vanquish them all. He is famous as the Govardhana-dhārī Hari because He lifted at the age of only seven the hill known as Govardhana. The Lord killed many undesirable kings in His time, and as a kṣatriya He fought chivalrously. He is famous as the asamaurdhva, unparalleled. No one is equal to or greater than Him.</p>
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Ravana was an aggressor against Rama because he kidnapped Rama's wife, Sita, but Lord Rama gave him sufficient lessons, unparalleled in the history of the world. BG 1972 purports

2012-11-02T10:35:34Z

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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="BG136_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="30" link="BG 1.36" link_text="BG 1.36">
<div class="heading">Rāvaṇa was an aggressor against Rāma because Rāvaṇa kidnapped Rāma's wife, Sītā, but Lord Rāma gave him sufficient lessons, unparalleled in the history of the world.
</div>
<span class="link">[[Vanisource:BG 1.36|BG 1.36, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of Dhṛtarāṣṭra and our friends. What should we gain, O Kṛṣṇa, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen?</p>
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<div class="purport text"><p>According to Vedic injunctions there are six kinds of aggressors: (1) a poison giver, (2) one who sets fire to the house, (3) one who attacks with deadly weapons, (4) one who plunders riches, (5) one who occupies another's land, and (6) one who kidnaps a wife. Such aggressors are at once to be killed, and no sin is incurred by killing such aggressors. Such killing of aggressors is quite befitting any ordinary man, but Arjuna was not an ordinary person. He was saintly by character, and therefore he wanted to deal with them in saintliness. This kind of saintliness, however, is not for a kṣatriya. Although a responsible man in the administration of a state is required to be saintly, he should not be cowardly. For example, Lord Rāma was so saintly that people even now are anxious to live in the kingdom of Lord Rāma (rāma-rājya), but Lord Rāma never showed any cowardice. Rāvaṇa was an aggressor against Rāma because Rāvaṇa kidnapped Rāma's wife, Sītā, but Lord Rāma gave him sufficient lessons, unparalleled in the history of the world. In Arjuna's case, however, one should consider the special type of aggressors, namely his own grandfather, own teacher, friends, sons, grandsons, etc. Because of them, Arjuna thought that he should not take the severe steps necessary against ordinary aggressors. Besides that, saintly persons are advised to forgive. Such injunctions for saintly persons are more important than any political emergency. Arjuna considered that rather than kill his own kinsmen for political reasons, it would be better to forgive them on grounds of religion and saintly behavior. He did not, therefore, consider such killing profitable simply for the matter of temporary bodily happiness. After all, kingdoms and the pleasures derived therefrom are not permanent, so why should he risk his life and eternal salvation by killing his own kinsmen? Arjuna's addressing of Kṛṣṇa as "Mādhava," or the husband of the goddess of fortune, is also significant in this connection. He wanted to point out to Kṛṣṇa that, as husband of the goddess of fortune, He should not induce Arjuna to take up a matter which would ultimately bring about misfortune. Kṛṣṇa, however, never brings misfortune to anyone, to say nothing of His devotees.</p>
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The four brahmana sages (Kumaras) were nevertheless extremely delighted to behold Him (Lord Visnu), and they experienced a thrill throughout their bodies

2012-11-02T10:25:24Z

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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="SB31615_0" class="quote" parent="SB_Canto_3" book="SB" index="645" link="SB 3.16.15" link_text="SB 3.16.15">
<div class="heading">The four brāhmaṇa sages were nevertheless extremely delighted to behold Him, and they experienced a thrill throughout their bodies.
</div>
<span class="link">[[Vanisource:SB 3.16.15|SB 3.16.15, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The four brāhmaṇa sages were nevertheless extremely delighted to behold Him, and they experienced a thrill throughout their bodies. They then spoke as follows to the Lord, who had revealed the multiglories of the Supreme Personality through His internal potency, yogamāyā.</p>
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<div class="purport text"><p>The sages were almost too puzzled to speak before the Supreme Personality of Godhead for the first time, and the hairs of their bodies stood erect due to their extreme joy. The highest opulence in the material world is called pārameṣṭhya, the opulence of Brahmā. But that material opulence of Brahmā, who lives on the topmost planet within this material world, cannot compare to the opulence of the Supreme Lord because the transcendental opulence in the spiritual world is caused by yogamāyā, whereas the opulence in the material world is caused by mahāmāyā.</p>
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You (Arjuna) cannot see Me with your present eyes. Therefore I (Lord Krsna) give you divine eyes. Behold My mystic opulence

2012-11-02T10:15:24Z

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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>
</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>
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<div id="BG118_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="140" link="BG 11.8" link_text="BG 11.8">
<div class="heading">You cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence.
</div>
<span class="link">[[Vanisource:BG 11.8|BG 11.8, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">But you cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence!</p>
</div>
<div class="purport text"><p>A pure devotee does not like to see Kṛṣṇa in any form except His form with two hands; a devotee must see His universal form by His grace, not with the mind but with spiritual eyes. To see the universal form of Kṛṣṇa, Arjuna is told not to change his mind but his vision. The universal form of Kṛṣṇa is not very important; that will be clear in subsequent verses. Yet because Arjuna wanted to see it, the Lord gives him the particular vision required to see that universal form.</p>
<p>Devotees who are correctly situated in a transcendental relationship with Kṛṣṇa are attracted by loving features, not by a godless display of opulences. The playmates of Kṛṣṇa, the friends of Kṛṣṇa and the parents of Kṛṣṇa never want Kṛṣṇa to show His opulences. They are so immersed in pure love that they do not even know that Kṛṣṇa is the Supreme Personality of Godhead. In their loving exchange they forget that Kṛṣṇa is the Supreme Lord. In the Śrīmad-Bhāgavatam it is stated that the boys who play with Kṛṣṇa are all highly pious souls and after many, many births they are able to play with Kṛṣṇa. Such boys do not know that Kṛṣṇa is the Supreme Personality of Godhead. They take Him as a personal friend. Therefore Śukadeva Gosvāmī recites this verse:</p>
:itthaṁ satāṁ brahma-sukhānubhūtyā
:dāsyaṁ gatānāṁ para-daivatena
:māyāśritānāṁ nara-dārakeṇa
:sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ
<p>"Here is the Supreme Person, who is considered the impersonal Brahman by great sages, the Supreme Personality of Godhead by devotees, and a product of material nature by ordinary men. Now these boys, who have performed many, many pious activities in their past lives, are playing with that Supreme Personality of Godhead." (Śrīmad-Bhāgavatam 10.12.11)</p>
<p>The fact is that the devotee is not concerned with seeing the viśva-rūpa, the universal form, but Arjuna wanted to see it to substantiate Kṛṣṇa's statements so that in the future people could understand that Kṛṣṇa not only theoretically or philosophically presented Himself as the Supreme but actually presented Himself as such to Arjuna. Arjuna must confirm this because Arjuna is the beginning of the paramparā system. Those who are actually interested in understanding the Supreme Personality of Godhead, Kṛṣṇa, and who follow in the footsteps of Arjuna should understand that Kṛṣṇa not only theoretically presented Himself as the Supreme, but actually revealed Himself as the Supreme.</p>
<p>The Lord gave Arjuna the necessary power to see His universal form because He knew that Arjuna did not particularly want to see it, as we have already explained.</p>
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O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future

2012-11-02T10:10:27Z

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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>
</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>
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<div id="BG117_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="139" link="BG 11.7" link_text="BG 11.7">
<div class="heading">O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future.
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<span class="link">[[Vanisource:BG 11.7|BG 11.7, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future. Everything—moving and nonmoving—is here completely, in one place.</p>
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<div class="purport text"><p>No one can see the entire universe while sitting in one place. Even the most advanced scientist cannot see what is going on in other parts of the universe. But a devotee like Arjuna can see everything that exists in any part of the universe. Kṛṣṇa gives him the power to see anything he wants to see, past, present and future. Thus by the mercy of Kṛṣṇa, Arjuna is able to see everything.</p>
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If You (Lord Krsna) think that I (Arjuna) am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that unlimited universal Self

2012-11-02T10:01:39Z

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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>
</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="BG114_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="136" link="BG 11.4" link_text="BG 11.4">
<div class="heading">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.
</div>
<span class="link">[[Vanisource:BG 11.4|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>
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The first symptoms of fire are distribution of light and heat, and the existence of fire is also perceived in the stomach. Without fire we cannot digest what we eat

2012-11-02T09:50:10Z

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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="SB32640_0" class="quote" parent="SB_Canto_3" book="SB" index="1085" link="SB 3.26.40" link_text="SB 3.26.40">
<div class="heading">The first symptoms of fire are distribution of light and heat, and the existence of fire is also perceived in the stomach. Without fire we cannot digest what we eat.
</div>
<span class="link">[[Vanisource:SB 3.26.40|SB 3.26.40, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Fire is appreciated by its light and by its ability to cook, to digest, to destroy cold, to evaporate, and to give rise to hunger, thirst, eating and drinking.</p>
</div>
<div class="purport text"><p>The first symptoms of fire are distribution of light and heat, and the existence of fire is also perceived in the stomach. Without fire we cannot digest what we eat. Without digestion there is no hunger and thirst or power to eat and drink. When there is insufficient hunger and thirst, it is understood that there is a shortage of fire within the stomach, and the Āyur-vedic treatment is performed in connection with the fire element, agni-māndyam. Since fire is increased by the secretion of bile, the treatment is to increase bile secretion. The Āyur-vedic treatment thus corroborates the statements in Śrīmad-Bhāgavatam. The characteristic of fire in subduing the influence of cold is known to everyone. Severe cold can always be counteracted by fire.</p>
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Devotees are related to the Supreme Personality of Godhead in any of five transcendental mellows - namely neutrality, servitorship, friendship, parenthood and conjugal love. These relationships with the Lord are eternal

2012-11-02T09:40:20Z

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Nectar_of_Devotion" class="sub_section" sec_index="1" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Devotion"><h3>Nectar of Devotion</h3>
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<div id="NOD25_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="187" link="NOD 25" link_text="Nectar of Devotion 25">
<div class="heading">Devotees are related to the Supreme Personality of Godhead in any of five transcendental mellows—namely neutrality, servitorship, friendship, parenthood and conjugal love. These relationships with the Lord are eternal, and therefore nitya-siddha devotees do not have to strive to attain the perfectional stage by executing regulative devotional principles. They are eternally qualified to serve Kṛṣṇa.
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<span class="link">[[Vanisource:NOD 25|Nectar of Devotion 25]]: </span><div style="display: inline;" class="text"><p style="display: inline;">All of the residents of Vṛndāvana and Dvārakā—namely, the cowherd men and the members of the Yadu family—are eternally perfect devotees of the Lord. As the Lord descends by His causeless mercy upon this planet, so, in order to help in the pastimes of the Lord, these devotees also come here. They are not ordinary living entities or conditioned souls; they are ever-liberated persons, associates of the Personality of Godhead. And just as Lord Kṛṣṇa behaves like an ordinary man when He descends to this planet, so the members of the Yadu dynasty and the residents of Vṛndāvana execute activities just like ordinary men. But they are not ordinary men; they are as liberated as Lord Kṛṣṇa Himself.</p>
<p>In the Padma Purāṇa, Uttara-khaṇḍa section, it is stated, "Just as Lord Rāmacandra descends along with Lakṣmaṇa (an expansion of Saṅkarṣaṇa) and Bharata (an expansion of Pradyumna), so the members of the Yadu dynasty and the cowherd men of Vṛndāvana also descend with Lord Kṛṣṇa in order to join in the transcendental pastimes of the Lord. When the Supreme Lord returns to His eternal abode, His associates return with Him to their respective places. As such, these ever-liberated Vaiṣṇavas are not bound by the material laws of birth and death."</p>
<p>As stated in Bhagavad-gītā by the Lord Himself, His birth, deeds and activities are all transcendental. Similarly, the birth, deeds and activities of the associates of the Lord are also transcendental. And as it is an offense to consider oneself to be Kṛṣṇa, so it is offensive to consider oneself to be Yaśodā, Nanda or any other associate of the Lord. We should always remember that they are transcendental; they are never conditioned souls.</p>
<p>It is described that Kṛṣṇa, the enemy of Kaṁsa, has sixty-four transcendental qualities, and all of the ever-liberated souls who accompany the Lord have the first fifty-five of the qualities, without any doubt. Such devotees are related to the Supreme Personality of Godhead in any of five transcendental mellows—namely neutrality, servitorship, friendship, parenthood and conjugal love. These relationships with the Lord are eternal, and therefore nitya-siddha devotees do not have to strive to attain the perfectional stage by executing regulative devotional principles. They are eternally qualified to serve Kṛṣṇa.</p>
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Self-realization with a sense of servitude for the Lord is certainly transcendental, but when a sense of fraternity is added the relationship develops, and as affection increases, this relationship develops into parenthood and conjugal love

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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>
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<div id="TLC29_0" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="35" link="TLC 29" link_text="Teachings of Lord Caitanya, Chapter 29">
<div class="heading">Self-realization with a sense of servitude for the Lord is certainly transcendental, but when a sense of fraternity is added the relationship develops, and as affection increases, this relationship develops into parenthood and conjugal love.
</div>
<span class="link">[[Vanisource:TLC 29|Teachings of Lord Caitanya, Chapter 29]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Rāmānanda Rāya then explained the gradual process by which pure love for Kṛṣṇa is developed. He pointed out that the relationship a living entity has with the Supreme Personality of Godhead in any of the modes of affection is just suitable for him. Still, there are higher and lower relationships. A relationship with the Supreme Lord begins with the master-and-servant relationship and further develops into friendship, parental love and conjugal love. One who is situated in his particular relationship with the Supreme Personality of Godhead is in the best relationship for him. But when we study these different flavors of transcendental taste in relationship with the Supreme Lord, we can see that the neutral stage of realization (brahma-bhūta) is the first stage, that the stage of accepting the Lord as master and oneself as His servant is better, that the conception of oneself as the Lord's friend is even more developed, that a parental relationship with the Lord is of a still superior quality, and that conjugal love is the supreme relationship with the Lord.</p>
<p>In other words, self-realization with a sense of servitude for the Lord is certainly transcendental, but when a sense of fraternity is added the relationship develops, and as affection increases, this relationship develops into parenthood and conjugal love. Rāmānanda Rāya then quoted a verse from the Bhakti-rasāmṛta-sindhu (2.5.38) stating that spiritual affection for the Supreme Lord is transcendental in all cases, but that the individual devotee has a specific aptitude for a particular relationship, and that relationship is more relishable for him than the others.</p>
<p>Such transcendental relationships with the Supreme Lord cannot be manufactured by the mental concoctions of pseudo-devotees. In this connection, Rūpa Gosvāmī has stated in his Bhakti-rasāmṛta-sindhu (1.2.101) that devotional service which makes no reference to the Vedic scriptures and which does not follow the principles set forth therein can never be approved. Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja has also remarked that professional spiritual masters, professional Bhāgavatam reciters, professional kīrtana performers and those engaged in devotional service according to their own mental concoctions cannot be accepted. In India there are various professional communities known as āula, bāula, kartābhajā, neḍā, daraveśa, sāṅi, ativāḍī, cūḍādhārī and gaurāṅga-nāgarī. A member of the Ventor Gosvāmī Society, or the caste called gosvāmī, cannot be accepted as a descendant of the six original gosvāmīs. Nor can so-called devotees who manufacture songs about Lord Caitanya, nor those who are professional priests or paid reciters, be accepted. One who does not follow the principles of the Pañcarātra, or one who is an impersonalist or addicted to sex life, cannot be compared with those who have dedicated their lives to the service of Kṛṣṇa. A pure devotee who is always engaged in Kṛṣṇa consciousness can sacrifice everything for the service of the Lord. One who has dedicated his life to the service of Lord Caitanya, Kṛṣṇa and the spiritual master, or a person who is following the principles of householder life, as well as one following the principles of the renounced life in the line of Caitanya Mahāprabhu, is a devotee and cannot be compared with professional men.</p>
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The different rasas are also divided into two kinds of ecstasy, called yoga and viyoga, or meeting and separation. In friendship and parenthood, the feelings of meeting and separation are various

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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="TLC14_0" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="20" link="TLC 14" link_text="Teachings of Lord Caitanya, Chapter 14">
<div class="heading">The different rasas are also divided into two kinds of ecstasy, called yoga and viyoga, or meeting and separation. In the rasas of friendship and parenthood, the feelings of meeting and separation are various.
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<span class="link">[[Vanisource:TLC 14|Teachings of Lord Caitanya, Chapter 14]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The external features exhibited on the bodies of devotees are called udbhāsvara. The vyabhicārī symptoms are thirty-three in number, and they primarily involve words uttered by the devotee and various bodily features. Different bodily features—such as dancing, trembling and laughing—sometimes mix with the vyabhicārī symptoms, which are also called sañcārī. When bhāva, anubhāva and vyabhicārī symptoms are combined, they make the devotee dive into the ocean of immortality. That ocean is called the bhakti-rasāmṛta-sindhu, the ocean of the pure nectar of devotional service, and one who is merged in that ocean is always rapt in transcendental pleasure on the waves and sounds of that ocean. </p>
<p>The particular rasas (flavors or tastes) of the devotees who merge into that ocean of bhakti-rasāmṛta are known as neutrality, servitorship, friendship, parenthood and conjugal love. Conjugal love is very prominent, and it is symptomized by the devotee's decorating his body to attract Kṛṣṇa. The flavor of servitorship increases to include affection, anger, fraternity and attachment. The flavor of friendship increases to include affection, anger, fraternity, attachment and devotion, and in parenthood the attachment also increases to include affection, anger, fraternity, attachment, and devotion. There are also special flavors experienced in friendship with the Supreme Lord, and these are manifested by friends such as Subala, whose devotion increases up to the point of bhāva. The different rasas are also divided into two kinds of ecstasy, called yoga and viyoga, or meeting and separation. In the rasas of friendship and parenthood, the feelings of meeting and separation are various.</p>
<p>The situations known as rūḍha (advanced) and adhirūḍha (highly advanced) are possible only in the rasa of conjugal love. Conjugal love exhibited by the queens at Dvārakā is called rūḍha, and conjugal love exhibited at Vṛndāvana by the damsels of Vraja is called adhirūḍha. The highest perfections of adhirūḍha affection in conjugal love involve meeting (mādana) and separation (mohana). In the ecstasy of mādana there is kissing, and in the ecstasy of mohana there are udghūrṇā (unsteadiness) and citra-jalpa (varieties of mad emotional talks). There are ten varieties of citra-jalpa, examples of which are given in Śrīmad-Bhāgavatam (10.47.12–21), in a portion known as the Bhramara-gītā. Udghūrṇā, a symptom of separationis also a symptom of transcendental insanity. In that transcendental insanity one thinks that he himself has become the Supreme Personality of Godhead. In such an ecstasy, he imitates the symptoms of Kṛṣṇa in different ways.</p>
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The mellow of parenthood puts the devotee in the position of a maintainer. Indeed, without formality the devotee takes the position of maintainer and regards the Lord as the object of maintenance

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div id="CCMadhya19228_0" class="quote" parent="CC_Madhya-lila" book="CC" index="4463" link="CC Madhya 19.228" link_text="CC Madhya 19.228">
<div class="heading">The mellow of parenthood puts the devotee in the position of a maintainer. Indeed, without formality the devotee takes the position of maintainer and regards the Lord as the object of maintenance. Thus on the platform of parental love the qualities of four transcendental mellows of love of Kṛṣṇa are present.
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<span class="link">[[Vanisource:CC Madhya 19.228|CC Madhya 19.228, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">On the platform of parental love, the devotee considers himself the Lord's maintainer. Thus the Lord is the object of maintenance, like a son, and therefore this mellow is full of the qualities of four rasas—śānta-rasa, dāsya-rasa, fraternity and parental love. This is more transcendental nectar.</p>
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<div class="purport text"><p>In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura gives us a short summary of this complicated description of the different rasas. He states that by becoming firmly fixed in the Lord's service, one is devoid of all material desires. These are the two transcendental qualities on the śānta-rasa platform. Just as sound vibration is found in all the material elements, these two qualities of śānta-rasa are spread throughout all the other transcendental mellows, which are known as dāsya-rasa, sakhya-rasa, vātsalya-rasa and madhura-rasa. Although in śānta-rasa there is attachment for Kṛṣṇa in awe and veneration—since the two valuable transcendental qualities of this rasa are attachment for Kṛṣṇa and detachment from material desires—nonetheless the sense of intimacy is lacking. The reason for this is that in śānta-rasa attachment for impersonal Brahman and localized Paramātmā is prominent. In other words, the sense of intimacy by which one thinks of Kṛṣṇa as one's only shelter and friend is absent in śānta-rasa because one accepts Kṛṣṇa as the impersonal Parambrahma or localized Paramātmā. This understanding is based on the speculative knowledge of the jñānī. However, when this knowledge is further developed, one is convinced that the Paramātmā, the Supreme Lord, is the master and that the living entity is His eternal servant. One then attains the platform of dāsya-rasa. In dāsya-rasa the Lord is accepted with awe and veneration. Thus the active service that is absent in śānta-rasa becomes prominent in dāsya-rasa. In other words, in dāsya-rasa the qualities of śānta-rasa are present, and service also becomes predominantly visible. Similarly, when this same rasa is developed into fraternity (sakhya-rasa), a friendly intimacy is added. There is no awe or veneration in sakhya-rasa. Therefore sakhya-rasa is invested with the qualities of three rasas—śānta, dāsya and sakhya. Similarly, on the platform of parental love, the qualities of śānta-rasa, dāsya-rasa and sakhya-rasa are fully developed in another form—the sense of maintaining the Lord. Therefore on the platform of parental love there exists a combination of the qualities of four transcendental mellows—śānta, dāsya, sakhya and parenthood. The mellow of parenthood puts the devotee in the position of a maintainer. Indeed, without formality the devotee takes the position of maintainer and regards the Lord as the object of maintenance. Thus on the platform of parental love the qualities of four transcendental mellows of love of Kṛṣṇa are present.</p>
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There are also different types of bhaktas, or devotees, on the platforms of neutrality, servitude, friendship, parenthood and conjugal love

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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="CCAdi76_0" class="quote" parent="CC_Adi-lila" book="CC" index="956" link="CC Adi 7.6" link_text="CC Adi 7.6">
<div class="heading">There are also different types of bhaktas, or devotees, on the platforms of neutrality, servitude, friendship, parenthood and conjugal love.
</div>
<span class="link">[[Vanisource:CC Adi 7.6|CC Adi 7.6, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Let me offer my obeisances unto Lord Śrī Kṛṣṇa, who has manifested Himself in five as a devotee, expansion of a devotee, incarnation of a devotee, pure devotee and devotional energy.</p>
</div>
<div class="purport text"><p>Śrī Nityānanda Prabhu is the immediate expansion of Śrī Caitanya Mahāprabhu as His brother. He is the personified spiritual bliss of sac-cid-ānanda-vigraha (Bs. 5.1). His body is transcendental and full of ecstasy in devotional service. Śrī Caitanya Mahāprabhu is therefore called bhakta-rūpa (the form of a devotee), and Śrī Nityānanda Prabhu is called bhakta-svarūpa (the expansion of a devotee). Śrī Advaita Prabhu, the incarnation of a devotee, is viṣṇu-tattva and belongs to the same category. There are also different types of bhaktas, or devotees, on the platforms of neutrality, servitude, friendship, parenthood and conjugal love. Devotees like Śrī Dāmodara, Śrī Gadādhara and Śrī Rāmānanda are different energies. This confirms the Vedic sūtra parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). All these bhakta subjects taken together constitute Śrī Caitanya Mahāprabhu, who is Kṛṣṇa Himself.</p>
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One should not lament over the artificial relationship of parenthood, which is ultimately controlled by the Supreme 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_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="SB6154_0" class="quote" parent="SB_Canto_6" book="SB" index="560" link="SB 6.15.4" link_text="SB 6.15.4">
<div class="heading">Sometimes a prospective father, being impelled by the potency of the Supreme Lord, can beget a child, but sometimes conception does not take place. Therefore one should not lament over the artificial relationship of parenthood, which is ultimately controlled by the Supreme Lord.
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<span class="link">[[Vanisource:SB 6.15.4|SB 6.15.4, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When seeds are sown in the ground, they sometimes grow into plants and sometimes do not. Sometimes the ground is not fertile, and the sowing of seeds is unproductive. Similarly, sometimes a prospective father, being impelled by the potency of the Supreme Lord, can beget a child, but sometimes conception does not take place. Therefore one should not lament over the artificial relationship of parenthood, which is ultimately controlled by the Supreme Lord.</p>
</div>
<div class="purport text"><p>Mahārāja Citraketu was actually not destined to get a son. Therefore although he married hundreds and thousands of wives, all of them proved barren, and he could not beget even one child. When Aṅgirā Ṛṣi came to see the King, the King requested the great sage to enable him to have at least one son. Because of the blessing of Aṅgirā Ṛṣi, a child was sent by the grace of māyā, but the child was not to live for long. Therefore in the beginning Aṅgirā Ṛṣi told the King that he would beget a child who would cause jubilation and lamentation.</p>
<p>King Citraketu was not destined to get a child by providence, or the will of the Supreme. Just as sterile grain cannot produce more grain, a sterile person, by the will of the Supreme Lord, cannot beget a child. Sometimes a child is born even to an impotent father and sterile mother, and sometimes a potent father and fertile mother are childless. Indeed, sometimes a child is born despite contraceptive methods, and therefore the parents kill the child in the womb. In the present age, killing children in the womb has become a common practice. Why? When contraceptive methods are taken, why don't they act? Why is a child sometimes produced so that the father and mother have to kill it in the womb? We must conclude that our arrangement of so-called scientific knowledge cannot determine what will take place; what is enacted actually depends on the supreme will. It is by the supreme will that we are situated in certain conditions in terms of family, community and personality. These are all arrangements of the Supreme Lord according to our desires under the spell of māyā, illusion. In devotional life, therefore, one should not desire anything, since everything depends on the Supreme Personality of Godhead. As stated in Bhakti-rasāmṛta-sindhu (1.1.11):</p>
:anyābhilāṣitā-śūnyaṁ
:jñāna-karmādy-anāvṛtam
:ānukūlyena kṛṣṇānu-
:śīlanaṁ bhaktir uttamā
:([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]])
<p>"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." One should act only to develop Kṛṣṇa consciousness. For everything else, one should fully depend upon the Supreme Person. We should not create plans that will ultimately make us frustrated.</p>
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Sex life, intoxication and meat eating are general tendencies of human society, but a regulated householder does not indulge in unrestricted sex life and other sense gratifications. BG 1972 purports

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_1_-_6" class="sub_section" sec_index="1" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 1 - 6"><h3>BG Chapters 1 - 6</h3>
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<div id="BG426_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="179" link="BG 4.26" link_text="BG 4.26">
<div class="heading">Sex life, intoxication and meat-eating are general tendencies of human society, but a regulated householder does not indulge in unrestricted sex life and other sense gratification. Marriage on the principles of religious life is therefore current in all civilized human society because that is the way for restricted sex life.
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<span class="link">[[Vanisource:BG 4.26|BG 4.26, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Some (the unadulterated brahmacārīs) sacrifice the hearing process and the senses in the fire of mental control, and others (the regulated householders) sacrifice the objects of the senses in the fire of the senses.</p>
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<div class="purport text"><p>The members of the four divisions of human life, namely the brahmacārī, the gṛhastha, the vānaprastha and the sannyāsī, are all meant to become perfect yogīs or transcendentalists. Since human life is not meant for our enjoying sense gratification like the animals, the four orders of human life are so arranged that one may become perfect in spiritual life. The brahmacārīs, or students under the care of a bona fide spiritual master, control the mind by abstaining from sense gratification. A brahmacārī hears only words concerning Kṛṣṇa consciousness; hearing is the basic principle for understanding, and therefore the pure brahmacārī engages fully in harer nāmānukīrtanam—chanting and hearing the glories of the Lord. He restrains himself from the vibrations of material sounds, and his hearing is engaged in the transcendental sound vibration of Hare Kṛṣṇa, Hare Kṛṣṇa. Similarly, the householders, who have some license for sense gratification, perform such acts with great restraint. Sex life, intoxication and meat-eating are general tendencies of human society, but a regulated householder does not indulge in unrestricted sex life and other sense gratification. Marriage on the principles of religious life is therefore current in all civilized human society because that is the way for restricted sex life. This restricted, unattached sex life is also a kind of yajña because the restricted householder sacrifices his general tendency toward sense gratification for higher, transcendental life.</p>
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Association with devotees is made possible by hearing them attentively, by asking them relevant questions, by supplying them food and by accepting food from them, and by giving them charity and by accepting from them whatever they offer

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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="Easy_Journey_to_Other_Planets" class="sub_section" sec_index="3" parent="Other_Books_by_Srila_Prabhupada" text="Easy Journey to Other Planets"><h3>Easy Journey to Other Planets</h3>
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<div id="EJ1_0" class="quote" parent="Easy_Journey_to_Other_Planets" book="OB" index="2" link="EJ 1" link_text="Easy Journey to Other Planets 1">
<div class="heading">One should associate with the devotees. Association with devotees is made possible by hearing them attentively, by asking them relevant questions, by supplying them food and by accepting food from them, and by giving them charity and by accepting from them whatever they offer.
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<span class="link">[[Vanisource:EJ 1|Easy Journey to Other Planets 1]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There are forty-four other items to be followed by the serious candidate, but Lord Caitanya has selected five as the most important. These were selected owing to the present conditions of civic life. They are as follows:</p>
<p>1. One should associate with the devotees. Association with devotees is made possible by hearing them attentively, by asking them relevant questions, by supplying them food and by accepting food from them, and by giving them charity and by accepting from them whatever they offer.</p>
<p>2. One should chant the holy name of the Lord in all circumstances. The chanting of the Lord's name is an easy and inexpensive process of realization. One can chant any of the innumerable names of the Lord at any time. One should try to avoid offenses. There are ten offenses which one can commit while chanting the transcendental names, and these should be avoided as far as possible, but in any event, one should try to chant the holy names of the Lord at all times.</p>
<p>3. One should hear the transcendental topics enunciated in the Śrīmad-Bhāgavatam. This hearing is made possible through platform lectures by bona fide devotees and by authorized translations of the Bhāgavatam.</p>
<p>4. One should make his home at Mathurā, the birthplace of Lord Kṛṣṇa. Or one may make his home as good as Mathurā by installing the Deity of the Lord to be worshiped by all members of the family after proper initiation from the spiritual master.</p>
<p>5. One should worship the installed Deity with attention and devotion so that the whole atmosphere of one's home becomes the replica of the Lord's abode. This is made possible by the direction of the spiritual master who knows the transcendental art and can show the candidate the proper method.</p>
<p>The above five items can be adopted by any man in any part of the world. Thus anyone can prepare himself for returning home, back to Godhead, by the simple method recognized by authorities such as Lord Śrī Caitanya Mahāprabhu, who specifically advented Himself to deliver the fallen souls of this age.</p>
<p>For further details on this subject, one should read literatures like the Bhakti-rasāmṛta-sindhu, of which we have presented an English summary study entitled The Nectar of Devotion.</p>
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The devotee in the first or uppermost class is described as follows. He is very expert in the study of relevant scriptures, and he is also expert in putting forward arguments in terms of those scriptures

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Nectar_of_Devotion" class="sub_section" sec_index="1" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Devotion"><h3>Nectar of Devotion</h3>
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<div id="NOD3_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="12" link="NOD 3" link_text="Nectar of Devotion 3">
<div class="heading">The devotee in the first or uppermost class is described as follows. He is very expert in the study of relevant scriptures, and he is also expert in putting forward arguments in terms of those scriptures.
</div>
<span class="link">[[Vanisource:NOD 3|Nectar of Devotion 3]]: </span><div style="display: inline;" class="text"><p style="display: inline;">On account of his association with mahātmās, or great souls one hundred-percent in the devotional service of the Lord, one may attain a little bit of attraction for Śrī Kṛṣṇa. But at the same time one may remain very much attached to fruitive activities and material sense enjoyment and not be prepared to undergo the different types of renunciation. Such a person, if he has unflinching attraction to Kṛṣṇa, becomes an eligible candidate for discharging devotional service.</p>
<p>This attraction for Kṛṣṇa consciousness in association with pure devotees is the sign of great fortune. It is confirmed by Lord Caitanya that only the fortunate persons, by the mercy of both a bona fide spiritual master and Kṛṣṇa, will get the seed of devotional service. In this connection, Lord Kṛṣṇa says in Śrīmad-Bhāgavatam, Eleventh Canto, Twentieth Chapter, verse 8, "My dear Uddhava, only by exceptional fortune does someone become attracted to Me. And even if one is not completely detached from fruitive activities, or is not completely attached to devotional service, such service is quickly effective."</p>
<p>Devotees may be divided into three classes. The devotee in the first or uppermost class is described as follows. He is very expert in the study of relevant scriptures, and he is also expert in putting forward arguments in terms of those scriptures. He can very nicely present conclusions with perfect discretion and can consider the ways of devotional service in a decisive way. He understands perfectly that the ultimate goal of life is to attain to the transcendental loving service of Kṛṣṇa, and he knows that Kṛṣṇa is the only object of worship and love. This first-class devotee is one who has strictly followed the rules and regulations under the training of a bona fide spiritual master and has sincerely obeyed him in accord with revealed scriptures. Thus, being fully trained to preach and become a spiritual master himself, he is considered first class. The first-class devotee never deviates from the principles of higher authority, and he attains firm faith in the scriptures by understanding with all reason and arguments. When we speak of arguments and reason, it means arguments and reason on the basis of revealed scriptures. The first-class devotee is not interested in dry speculative methods meant for wasting time. In other words, one who has attained a mature determination in the matter of devotional service can be accepted as the first-class devotee.</p>
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One should approach a Krsna conscious person with all humility, put relevant questions to him and not challenge him. If one were to challenge him, such a highly elevated Krsna conscious person would not be available to receive any tangible service

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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="TLC30_0" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="36" link="TLC 30" link_text="Teachings of Lord Caitanya, Chapter 30">
<div class="heading">One should approach a Kṛṣṇa conscious person with all humility, put relevant questions to him and not challenge him. If one were to challenge him, such a highly elevated Kṛṣṇa conscious person would not be available to receive any tangible service. A challenging, puffed-up person cannot gain anything from a Kṛṣṇa conscious man; he simply remains in material consciousness.
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<span class="link">[[Vanisource:TLC 30|Teachings of Lord Caitanya, Chapter 30]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When this transcendental love between Rādhārāṇī and Kṛṣṇa was described by Rāmānanda Rāya, Lord Caitanya said, "I came to you to understand the transcendental loving affairs between Kṛṣṇa and Rādhā, and now I am very satisfied that you have described them so nicely. I can understand from your version that the highest loving state is that between Kṛṣṇa and Rādhā." Yet Lord Caitanya still requested Rāmānanda Rāya to explain something more: "What are the transcendental features of Kṛṣṇa and Rādhārāṇī, and what are the transcendental features of the reciprocation of Their feelings, and what is the love between Them? If you kindly describe all this to Me, I will be very much obliged. But for you, no one can describe such things."</p>
<p>"I do not know anything," Rāmānanda Rāya replied in all humility. "I am simply saying what You are causing me to say. I know that You are Kṛṣṇa Himself, yet still You are relishing hearing about Kṛṣṇa from me. Therefore please excuse me for my faulty expression. I am just trying to express whatever You are causing me to express."</p>
<p>"I am a Māyāvādī sannyāsī," Lord Caitanya protested. "I have no knowledge of the transcendental features of devotional service. By the greatness of Sārvabhauma Bhaṭṭācārya My mind has become clear, and I am now trying to understand the nature of devotional service to Lord Kṛṣṇa. The Bhaṭṭācārya recommended that I see you in order to understand Kṛṣṇa. Indeed, he said that you are the only person who knows something about love of Kṛṣṇa. Therefore I have come to you upon the recommendation of Sārvabhauma Bhaṭṭācārya. Please, then, do not hesitate to relate to Me all the confidential affairs between Rādhā and Kṛṣṇa."</p>
<p>In this way Lord Caitanya actually took the subordinate position before Rāmānanda Rāya. This has very great significance. One who is serious about understanding the transcendental nature of Kṛṣṇa should approach a person who is actually enriched with Kṛṣṇa consciousness. One should not be proud of his material birth, material opulence, material education and material beauty and with these things try to conquer the mind of an advanced student of Kṛṣṇa consciousness. One who thus goes to a Kṛṣṇa conscious person, thinking that he would be favorably induced, is under a misconception about this science. One should approach a Kṛṣṇa conscious person with all humility, put relevant questions to him and not challenge him. If one were to challenge him, such a highly elevated Kṛṣṇa conscious person would not be available to receive any tangible service. A challenging, puffed-up person cannot gain anything from a Kṛṣṇa conscious man; he simply remains in material consciousness. Although Lord Caitanya was born in a high brāhmaṇa family and was situated in the highest perfectional stage of sannyāsa, He nonetheless showed by His behavior that even an elevated person would not hesitate to take lessons from Rāmānanda Rāya, although Rāmānanda appeared as a householder situated in a social status beneath that of a brāhmaṇa.</p>
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Apart from the relevant scriptural evidence forwarded by Srila Krsnadasa Kaviraja Gosvami, there are innumerable other scriptural statements regarding Lord Caitanya’s being the Supreme Lord Himself

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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="CCAdi222_0" class="quote" parent="CC_Adi-lila" book="CC" index="127" link="CC Adi 2.22" link_text="CC Adi 2.22">
<div class="heading">The author of Śrī Caitanya-caritāmṛta most emphatically stresses that Lord Caitanya Mahāprabhu is Śrī Kṛṣṇa Himself. He is not an expansion of the prakāśa or vilāsa forms of Śrī Kṛṣṇa; He is the svayaṁ-rūpa, Govinda. Apart from the relevant scriptural evidence forwarded by Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, there are innumerable other scriptural statements regarding Lord Caitanya's being the Supreme Lord Himself.
</div>
<span class="link">[[Vanisource:CC Adi 2.22|CC Adi 2.22, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">That Govinda personally appears as Caitanya Gosāñi. No other Lord is as merciful in delivering the fallen souls.</p>
</div>
<div class="purport text"><p>Having described Govinda in terms of His Brahman and Paramātmā features, now the author of Śrī Caitanya-caritāmṛta advances his argument to prove that Lord Śrī Caitanya Mahāprabhu is the identical personality. The same Lord Śrī Kṛṣṇa, in the garb of a devotee of Śrī Kṛṣṇa, descended to this mortal world to reclaim the fallen human beings who had misunderstood the Personality of Godhead even after the explanation of the Bhagavad-gītā. In the Bhagavad-gītā the Personality of Godhead Śrī Kṛṣṇa directly instructed that the Supreme is a person, that the impersonal Brahman is His glowing effulgence, and that the Paramātmā is His partial representation. All men were therefore advised to follow the path of Śrī Kṛṣṇa, leaving aside all mundane "isms." Offenders misunderstood this instruction, however, because of their poor fund of knowledge. Thus by His causeless, unlimited mercy Śrī Kṛṣṇa came again as Śrī Caitanya Gosāñi.</p>
<p>The author of Śrī Caitanya-caritāmṛta most emphatically stresses that Lord Caitanya Mahāprabhu is Śrī Kṛṣṇa Himself. He is not an expansion of the prakāśa or vilāsa forms of Śrī Kṛṣṇa; He is the svayaṁ-rūpa, Govinda. Apart from the relevant scriptural evidence forwarded by Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, there are innumerable other scriptural statements regarding Lord Caitanya's being the Supreme Lord Himself. The following examples may be cited:</p>
<p>(1) From the Caitanya Upaniṣad (5): gauraḥ sarvātmā mahā-puruṣo mahātmā mahā-yogī tri-guṇātītaḥ sattva-rūpo bhaktiṁ loke kāśyati. "Lord Gaura, who is the all-pervading Supersoul, the Supreme Personality of Godhead, appears as a great saint and powerful mystic who is above the three modes of nature and is the emblem of transcendental activity. He disseminates the cult of devotion throughout the world."</p>
<p>(2) From the Śvetāśvatara Upaniṣad (6.7 and 3.12):</p>
:tam īśvarāṇāṁ paramaṁ maheśvaraṁ
:taṁ devatānāṁ paramaṁ ca daivatam
:patiṁ patīnāṁ paramaṁ parastād
:vidāma devaṁ bhuvaneśam īḍyam
<p>"O Supreme Lord, You are the Supreme Maheśvara, the worshipable Deity of all the demigods and the Supreme Lord of all lords. You are the controller of all controllers, the Personality of Godhead, the Lord of everything worshipable."</p>
:mahān prabhur vai puruṣaḥ
:sattvasyaiṣa pravartakaḥ
:su-nirmalām imāṁ prāptim
:īśāno jyotir avyayaḥ
<p>"The Supreme Personality of Godhead is Mahāprabhu, who disseminates transcendental enlightenment. Just to be in touch with Him is to be in contact with the indestructible brahma-jyotir." </p>
<p>(3) From the Muṇḍaka Upaniṣad (3.1.3):</p>
:yadā paśyaḥ paśyate rukma-varṇaṁ
:kartāram īśaṁ puruṣaṁ brahma-yonim
<p>"One who sees that golden-colored Personality of Godhead, the Supreme Lord, the supreme actor, who is the source of the Supreme Brahman, is liberated."</p>
<p>(4) From Śrīmad-Bhāgavatam (11.5.33–34 and 7.9.38):</p>
:dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁ
:tīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyam
:bhṛtyārti-haṁ praṇata-pāla-bhavābdhi-potaṁ
:vande mahā-puruṣa te caraṇāravindam
<p>"We offer our respectful obeisances unto the lotus feet of Him, the Lord, upon whom one should always meditate. He destroys insults to His devotees. He removes the distresses of His devotees and satisfies their desires. He, the abode of all holy places and the shelter of all sages, is worshipable by Lord Śiva and Lord Brahmā. He is the boat of the demigods for crossing the ocean of birth and death."</p>
:tyaktvā sudustyaja-surepsita-rājya-lakṣmīṁ
:dharmiṣṭha ārya-vacasā yad agād araṇyam
:māyā-mṛgaṁ dayitayepsitam anvadhāvad
:vande mahā-puruṣa te caraṇāravindam
:([[Vanisource:SB 11.5.34|SB 11.5.34]])
<p>"We offer our respectful obeisances unto the lotus feet of the Lord, upon whom one should always meditate. He left His householder life, leaving aside His eternal consort, whom even the denizens of heaven adore. He went into the forest to deliver the fallen souls, who are put into illusion by material energy."</p>
<p>Prahlāda said:</p>
:itthaṁ nṛ-tiryag-ṛṣi-deva jhaṣāvatārair
:lokān vibhāvayasi haṁsi jagat-pratīpān
:dharmaṁ mahā-puruṣa pāsi yugānuvṛttaṁ
:channaḥ kalau yad abhavas tri-yugo ’tha sa tvam
<p>"My Lord, You kill all the enemies of the world in Your multifarious incarnations in the families of men, animals, demigods, ṛṣis, aquatics and so on. Thus You illuminate the worlds with transcendental knowledge. In the Age of Kali, O Mahāpuruṣa, You sometimes appear in a covered incarnation. Therefore You are known as Tri-yuga (one who appears in only three yugas)."</p>
<p>(5) From the Kṛṣṇa-yāmala-tantra: puṇya-kṣetre navadvīpe bhaviṣyāmi śacī-sutaḥ. "I shall appear in the holy land of Navadvīpa as the son of Śacī-devī."</p>
<p>(6) From the Vāyu Purāṇa: kalau saṅkīrtanārambhe bhaviṣyāmi śacī-sutaḥ. "In the Age of Kali when the saṅkīrtana movement is inaugurated, I shall descend as the son of Śacī-devī."</p>
<p>(7) From the Brahma-yāmala-tantra:</p>
:atha vāhaṁ dharādhāme
:bhūtvā mad-bhakta-rūpa-dhṛk
:māyāyāṁ ca bhaviṣyāmi
:kalau saṅkīrtanāgame
<p>"Sometimes I personally appear on the surface of the world in the garb of a devotee. Specifically, I appear as the son of Śacī in Kali-yuga to start the saṅkīrtana movement."</p>
<p>(8) From the Ananta-saṁhitā:</p>
:ya eva bhagavān kṛṣṇo
:rādhikā-prāṇa-vallabhaḥ
:sṛṣṭy ādau sa jagan-nātho
:gaura āsīn maheśvari
<p>"The Supreme Person, Śrī Kṛṣṇa Himself, who is the life of Śrī Rādhārāṇī and is the Lord of the universe in creation, maintenance and annihilation, appears as Gaura, O Maheśvarī."</p>
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There are two kinds of instructing spiritual masters. One is the liberated person fully absorbed in meditation in devotional service, and the other is he who invokes the disciple's spiritual consciousness by means of relevant instructions

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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="CCAdi147_0" class="quote" parent="CC_Adi-lila" book="CC" index="48" link="CC Adi 1.47" link_text="CC Adi 1.47">
<div class="heading">One is the liberated person fully absorbed in meditation in devotional service, and the other is he who invokes the disciple's spiritual consciousness by means of relevant instructions. Thus the instructions in the science of devotion are differentiated in terms of the objective and subjective ways of understanding.
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<span class="link">[[Vanisource:CC Adi 1.47|CC Adi 1.47, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">One should know the instructing spiritual master to be the Personality of Kṛṣṇa. Lord Kṛṣṇa manifests Himself as the Supersoul and as the greatest devotee of the Lord.</p>
</div>
<div class="purport text"><p>Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī states that the instructing spiritual master is a bona fide representative of Śrī Kṛṣṇa. Śrī Kṛṣṇa Himself teaches us as the instructing spiritual master from within and without. From within He teaches as Paramātmā, our constant companion, and from without He teaches from the Bhagavad-gītā as the instructing spiritual master. There are two kinds of instructing spiritual masters. One is the liberated person fully absorbed in meditation in devotional service, and the other is he who invokes the disciple's spiritual consciousness by means of relevant instructions. Thus the instructions in the science of devotion are differentiated in terms of the objective and subjective ways of understanding. The ācārya in the true sense of the term, who is authorized to deliver Kṛṣṇa, enriches the disciple with full spiritual knowledge and thus awakens him to the activities of devotional service.</p>
<p>When by learning from the self-realized spiritual master one actually engages himself in the service of Lord Viṣṇu, functional devotional service begins. The procedures of this devotional service are known as abhidheya, or actions one is dutybound to perform. Our only shelter is the Supreme Lord, and one who teaches how to approach Kṛṣṇa is the functioning form of the Personality of Godhead. There is no difference between the shelter-giving Supreme Lord and the initiating and instructing spiritual masters. If one foolishly discriminates between them, he commits an offense in the discharge of devotional service.</p>
<p>Śrīla Sanātana Gosvāmī is the ideal spiritual master, for he delivers one the shelter of the lotus feet of Madana-mohana. Even though one may be unable to travel on the field of Vṛndāvana due to forgetfulness of his relationship with the Supreme Personality of Godhead, he can get an adequate opportunity to stay in Vṛndāvana and derive all spiritual benefits by the mercy of Sanātana Gosvāmī. Śrī Govindajī acts exactly like the śikṣā-guru (instructing spiritual master) by teaching Arjuna the Bhagavad-gītā. He is the original preceptor, for He gives us instructions and an opportunity to serve Him. The initiating spiritual master is a personal manifestation of Śrīla Madana-mohana vigraha, whereas the instructing spiritual master is a personal representative of Śrīla Govindadeva vigraha. Both of these Deities are worshiped at Vṛndāvana. Śrīla Gopīnātha is the ultimate attraction in spiritual realization.</p>
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Vidura asked all relevant questions of Maitreya because he knew well that Maitreya was the right person to reply to all the points of his inquiries

2012-11-01T19:29:04Z

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<div class="heading">Vidura asked all relevant questions of Maitreya because he knew well that Maitreya was the right person to reply to all the points of his inquiries.
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<span class="link">[[Vanisource:SB 3.10.2|SB 3.10.2, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O greatly learned one, kindly eradicate all my doubts, and let me know of all that I have inquired from you from the beginning to the end.</p>
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<div class="purport text"><p>Vidura asked all relevant questions of Maitreya because he knew well that Maitreya was the right person to reply to all the points of his inquiries. One must be confident about the qualifications of his teacher; one should not approach a layman for replies to specific spiritual inquiries. Such inquiries, when replied to with imaginative answers by the teacher, are a program for wasting time.</p>
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Srimad-Bhagavatam is transcendental because it has nothing to do with anything mundane

2012-11-01T19:17:44Z

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<div class="heading">Śrīmad-Bhāgavatam is transcendental to all of them because it has nothing to do with anything mundane. So the inquiries are very intelligent and relevant.
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<span class="link">[[Vanisource:SB 1.4.3|SB 1.4.3, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">In what period and at what place was this first begun, and why was this taken up? From where did Kṛṣṇa-dvaipāyana Vyāsa, the great sage, get the inspiration to compile this literature?</p>
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<div class="purport text"><p>Because Śrīmad-Bhāgavatam is the special contribution of Śrīla Vyāsadeva, there are so many inquiries by the learned Śaunaka Muni. It was known to him that Śrīla Vyāsadeva had already explained the text of the Vedas in various ways up to the Mahābhārata for the understanding of less intelligent women, śūdras and fallen members of the family of twice-born men. Śrīmad-Bhāgavatam is transcendental to all of them because it has nothing to do with anything mundane. So the inquiries are very intelligent and relevant.</p>
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To attain perfection in yoga practice or meditation, one must act in devotional service by hearing, chanting, remembering, etc

2012-11-01T19:09:29Z

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<div class="heading">Devotional service is also expressed by the word kriyā-yogena. Kardama Muni not only meditated but also engaged in devotional service; to attain perfection in yoga practice or meditation, one must act in devotional service by hearing, chanting, remembering, etc. Remembering is meditation also.
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<span class="link">[[Vanisource:SB 3.21.7|SB 3.21.7, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">During that period of penance, the sage Kardama, by worship through devotional service in trance, propitiated the Personality of Godhead, who is the quick bestower of all blessings upon those who flee to Him for protection.</p>
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<div class="purport text"><p>The significance of meditation is described here. Kardama Muni practiced mystic yoga meditation for ten thousand years just to please the Supreme Personality of Godhead, Hari. Therefore, whether one practices yoga or speculates and does research to find God, one's efforts must be mixed with the process of devotion. Without devotion, nothing can be perfect. The target of perfection and realization is the Supreme Personality of Godhead. In the Sixth Chapter of Bhagavad-gītā it is clearly said that one who constantly engages in Kṛṣṇa consciousness is the topmost yogī. The Personality of Godhead, Hari, also fulfills the desires of His surrendered devotee. One has to surrender unto the lotus feet of the Personality of Godhead, Hari, or Kṛṣṇa, in order to achieve real success. Devotional service, or engagement in Kṛṣṇa consciousness, is the direct method, and all other methods, although recommended, are indirect. In this age of Kali the direct method is especially more feasible than the indirect because people are short-living, their intelligence is poor, and they are poverty-stricken and embarrassed by so many miserable disturbances. Lord Caitanya, therefore, has given the greatest boon: in this age one simply has to chant the holy name of God to attain perfection in spiritual life.</p>
<p>The words samprapede harim mean that in various ways Kardama Muni satisfied the Supreme Personality of Godhead, Hari, by his devotional service. Devotional service is also expressed by the word kriyā-yogena. Kardama Muni not only meditated but also engaged in devotional service; to attain perfection in yoga practice or meditation, one must act in devotional service by hearing, chanting, remembering, etc. Remembering is meditation also. But who is to be remembered? One should remember the Supreme Personality of Godhead. Not only must one remember the Supreme Person; one must hear about the activities of the Lord and chant His glories. This information is in the authoritative scriptures. After engaging himself for ten thousand years in performing different types of devotional service, Kardama Muni attained the perfection of meditation, but that is not possible in this age of Kali, wherein it is very difficult to live for as much as one hundred years. At the present moment, who will be successful in the rigid performance of the many yoga rules and regulations? Moreover, perfection is attained only by those who are surrendered souls. Where there is no mention of the Personality of Godhead, where is there surrender? And where there is no meditation upon the Personality of Godhead, where is the yoga practice? Unfortunately, people in this age, especially persons who are of a demoniac nature, want to be cheated. Thus the Supreme Personality of Godhead sends great cheaters who mislead them in the name of yoga and render their lives useless and doomed. In Bhagavad-gītā, therefore, it is clearly stated, in the Sixteenth Chapter, verse 17, that rascals of self-made authority, being puffed up by illegally collected money, perform yoga without following the authoritative books. They are very proud of the money they have plundered from innocent persons who wanted to be cheated.</p>
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