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What we are doing there. Everyone can do it. Everyone can . . . that is Vedic culture. And everywhere Visnu, Narayana-sila is worshiped. At least the higher caste, brahmana, ksatriya, vaisya - not the sudras

2024-05-12T12:59:19Z

Purnamasi:

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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We are living in nice building; you also live in nice building. But see, do, see what we are doing there. Everyone can do it. Everyone can . . . that is Vedic culture. And everywhere Viṣṇu, Nārāyaṇa-śilā is worshiped. At least the higher caste, brāhmaṇa, kṣatriya, vaiśya—not the śūdras. Don't eat meat, don't have intoxication, no illicit sex, have Kṛṣṇa's picture, chant Hare Kṛṣṇa, make nice preparation. Where is the difficulty? Take this civilization.
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[[Vanisource:750519 - Morning Walk - Melbourne|750519 - Morning Walk - Melbourne]]
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Prabhupāda: It is said, Garīb manuṣ, foding khay, ghoray cepe bayye yay. ("Poor villagers eat grasshoppers, but ride on horses and wander".) A villager, very poor man, he says: "I am very poor man. I live on eating the grasshoppers."

Madhudviṣa: Grasshoppers.

Prabhupāda: Yes. "I have no money. But when I go to pass stool, I ride on a horse." They cannot pay parking fare, but they still they keep a carriage. (laughs) Garīb manuṣ, foding khay, ghoray cepe bayye yay. ("Poor villagers eat grasshoppers, but ride on horses and wander".) Because the villagers go to the field for passing stool, so this garīb man, this poor man, goes on a horse. (sound of walking through leaves) Leaves can be also utilized as fire, but they do not know that. In India they collect, poor man, and use as fuel, they cook food. All this dry twigs and this, that can be used as fuel, at the same time this ground will be cleansed.

Madhudviṣa: In India there is no problem with litter. There is no litter problem. No problem about paper and things thrown around, because everything that is thrown in the street, it is immediately taken up by some form of beggar or some form of animal.

Prabhupāda: Municipal sweeper also. That cleans. (break)

(in car) Similarly we can go to the place where there is simply pleasing atmosphere. Simply we have to become purified. That is required. But they don't want to be purified. They want to become more entangled in sinful life: illicit sex, meat-eating. That they do not know, that "I am entangling myself. Instead of being purified, I am becoming more and more entangled." This is ignorance. (break) . . . criticize us, shaven-headed. They don't criticize long hairs, but shaven-headed. Just see. If you don't criticize the long hair, why should criticize the shaven-headed? But they criticize us. So regularly they are going out?

Madhudviṣa: Saṅkīrtana?

Prabhupāda: Huh?

Madhudviṣa: Oh, yes.

Prabhupāda: That's nice. That is wanted. Live here very nicely and go back to home, back to Godhead. Why should you die like cats and dogs? Die like a human being and be freed from all these material anxieties. But their determination is that they must live in this hellish condition. They do not believe in the next life. If they believe in the next life, then it becomes horrible. They want to avoid this question. "No, no, there is no life. Enjoy to the best capacity now." Enjoy . . . we do not say that don't enjoy, but enjoy so that you may not be implicated. There is no harm having big house, comfortable life, but keep Kṛṣṇa, chant Hare Kṛṣṇa. What is the wrong there? Hmm? Madhudviṣa Mahārāja, if they chant Hare Kṛṣṇa in these big, big skyscraper building, what is their loss?

Madhudviṣa: Hmm.

Prabhupāda: Huh? There is no loss, but still they will not do it. We don't say that don't live in the . . . we are living in nice building; you also live in nice building. But see, do, see what we are doing there. Everyone can do it. Everyone can . . . that is Vedic culture. And everywhere Viṣṇu, Nārāyaṇa-śilā is worshiped. At least the higher caste, brāhmaṇa, kṣatriya, vaiśya—not the śūdras. Don't eat meat, don't have intoxication, no illicit sex, have Kṛṣṇa's picture, chant Hare Kṛṣṇa, make nice preparation. Where is the difficulty? Take this civilization.

Devotee: Many karmīs think, Śrīla Prabhupāda, that you are born and then you die, and that is the finish.

Prabhupāda: Huh?

Devotee: Many karmīs think that you are born and then you die and then finish.

Prabhupāda: No. That is not the fact. You are born a child, then you get a youthful body. Where you are finished? Does it mean that when the childish body is finished, the soul is also finished? Why he remembers, "Oh, I was a child like this." This is simple argument. Where you are finished?

Madhudviṣa: You can see the progression. When you are born you are small . . .

Prabhupāda: Yes.

Madhudviṣa: . . . when you die, you are big.

Prabhupāda: Yes.

Madhudviṣa: So that is progression. So how can they say that progression will stop?

Prabhupāda: Yes. That is another foolishness to say like that, that with the body everything is finished. Where it is finished? (break) . . . supposed to be educated, advanced in civilization, and this simple truth they cannot understand. Mūḍha. Where is finishing? Why you are trying to live for many years? Why don't you welcome death? (break) (out of car) (devotees begin kirtana) Hare Krsna.
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It is only Krsna consciousness movement trying to bring back Vedic culture so that people may be very happy. It is not a business; it is not a religious sentiment. It is a program to make everyone happy. Sarve sukhino bhavantu. This is Vedic culture

2024-05-08T12:22:20Z

Purnamasi:

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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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It is the only Kṛṣṇa consciousness movement trying to bring back Vedic culture so that people may be very happy. It is not a business; it is not a religious sentiment. It is a program to make everyone happy. Sarve sukhino bhavantu. This is Vedic culture. Not that, "I exploit you, you exploit me, I cut your throat, you cut my throat." This is not human society. And this has begun already. Because you cut throat of the animals—you are very expert, cutting throat—now you will cut throat each other. This is the . . . so a sober man, thinking all this downfall of the human civilization, he becomes very unhappy. He becomes very unhappy.
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[[Vanisource:740711 - Lecture SB 01.16.21 - Los Angeles|740711 - Lecture SB 01.16.21 - Los Angeles]]
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So many sinful activities are going on. How they expect to become happy? It is not possible.

Therefore it is being asked that "Whether you are thinking of all these things and therefore you are unhappy?" Sober man becomes unhappy. Para-duḥkha . . . especially Vaiṣṇava. Vaiṣṇava has no problem for himself, but he has many problems for others. Because a Vaiṣṇava . . . that is Vaiṣṇava, unhappy by seeing others unhappy. That is Vaiṣṇava. That is a first-class Vaiṣṇava, para-duḥkha-duḥkhī. Just like Caitanya Mahāprabhu. By His practical example . . . He was a very learned scholar, many students, very respectable. He was so respectable in Navadvīpa that in one night He collected a hundred thousand of people to challenge against the Kazi's judgment, civil disobedience. Kazi acted against saṅkīrtana, so Caitanya Mahāprabhu challenged, "Now, tonight we shall perform saṅkīrtana with one hundred thousand of people." And one hundred thousand of people gathered together and chanting and went to the house of Kazi.

So the example is . . . He was at that time hardly twenty years old, but how much influence He had that simply by His order one hundred thousand people collected and chanted Hare Kṛṣṇa mantra and challenged the Kazi that, "You are forbidding. We shall continue. Do whatever you like." So this is His popularity. And Lakṣmī-priyā, the, directly the goddess of fortune, wife, most beautiful young wife, and seventy-years-old mother. So He has got obligation. But still, Caitanya Mahāprabhu, Vaiṣṇava, para-duḥkha-duḥkhī. That is stated in the Śrīmad-Bhāgavatam. Tyaktvā su-dustyaja-surepsita-rājya-lakṣmīṁ dharmiṣṭha ārya-vacasā yad agād araṇyam ([[Vanisource:SB 11.5.34|SB 11.5.34]]). He had no business to take sannyāsa at very young age, only twenty-four years old, such nice family, good wife, mother. In a family where there is good mother and good wife, that is happy family. And one who has no good mother and good wife, then it is hell. This is Vedic culture. So Cāṇakya Paṇḍita says, mātā yasya gṛhe nāsti. If somebody has no mother at home, bhāryā cāpriya-vādinī, and the wife is very harsh, dealing with the husband not very properly, araṇyaṁ tena gantavyam, he immediately give up that house and go to the forest. This is Cāṇakya Paṇḍita. That what is the use of such nonsense house?

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:mātā yasya gṛhe nāsti
:bhāryā cāpriya-vādinī
:araṇyaṁ tena gantavyaṁ
:yathāraṇyaṁ tathā gṛham
:(Cāṇakya Paṇḍita)
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For him the home is as good as forest. Therefore there is no family system. Everything finished.

So it is the only Kṛṣṇa consciousness movement trying to bring back Vedic culture so that people may be very happy. It is not a business; it is not a religious sentiment. It is a program to make everyone happy. Sarve sukhino bhavantu. This is Vedic culture. Not that, "I exploit you, you exploit me, I cut your throat, you cut my throat." This is not human society. And this has begun already. Because you cut throat of the animals—you are very expert, cutting throat—now you will cut throat each other. This is the . . . so a sober man, thinking all this downfall of the human civilization, he becomes very unhappy. He becomes very unhappy. Oh. This human civilization, human being, human form of life, was given by God or the nature for cultivating Kṛṣṇa consciousness, spiritual. That is not possible in the lower form of life, animals, the cats and dogs. And this is an opportunity given by nature's law. Now we get this body. Now you understand your position, what you are, to understand that you are not this body. So long in the lower grade of life you were under the impression that you are body, the cats and dogs. They do not know that the body and soul is different. But it is the human form of life to understand that, "I am not this body."

That education begins in the Bhagavad-gītā in the beginning: dehino 'smin yathā dehe ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). Dehī means the possession of the Dehī is within the body, not the body is the person. But no education. Throughout the whole scientific world, university education, there is no concern that, "I am not this body; I am soul." Such a foolish, rascal civilization is going in the name of advancement. No protection for woman, no protection of children, no respect for brahminical culture. So it is the animal civilization. Polished animal, that's all.
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The examples of Brahma and Lord Siva are specifically cited here because Brahmaji, Lord Siva, Srimati Laksmiji and the four Kumaras (Sanaka, Sanatana, etc.) are leaders of the four desireless Vaisnava sampradayas. They are all freed from all pretensions

2024-05-05T14:24:29Z

Purnamasi:

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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 2</h3>
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The examples of Brahmā and Lord Śiva are specifically cited here because Brahmājī, Lord Śiva, Śrīmatī Lakṣmījī and the four Kumāras (Sanaka, Sanātana, etc.) are leaders of the four desireless Vaiṣṇava sampradāyas. They are all freed from all pretensions. Śrīla Jīva Gosvāmī interprets the word gata-vyalīkaiḥ as projjhita-kaitavaiḥ, or those who are freed from all pretensions (the unalloyed devotees only).
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[[Vanisource:SB 2.4.19|SB 2.4.19, Translation and Purport]]
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He is the Supersoul and the Supreme Lord of all self-realized souls. He is the personification of the Vedas, religious scriptures and austerities. He is worshiped by Lord Brahmā and Śiva and all those who are transcendental to all pretensions. Being so revered with awe and veneration, may that Supreme Absolute be pleased with me.
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The Supreme Lord, the Personality of Godhead, although the Lord of all followers of different paths of self-realization, is knowable only by those who are above all pretensions. Everyone is searching for eternal peace or eternal life, and with an aim to this destination everyone is either studying the Vedic scriptures or other religious scriptures or undergoing severe austerity as empiric philosophers, as mystics yogīs or as unalloyed devotees, etc. But the Supreme Lord is perfectly realized only by the devotees because they are above all pretensions. Those who are on the path of self-realization are generally classified as karmīs, jñānīs, yogīs, or devotees of the Lord. The karmīs, who are much attracted by the fruitive activities of the Vedic rituals, are called bhukti-kāmī, or those who desire material enjoyment. The jñānīs, who try to become one with the Supreme by mental speculation, are called mukti-kāmī, or those who desire liberation from material existence. The mystic yogīs, who practice different types of austerities for attainment of eight kinds of material perfection and who ultimately meet the Supersoul (Paramātmā) in trance, are called siddhi-kāmī, or those who desire the perfection of becoming finer than the finest, becoming heavier than the heaviest, getting everything desired, having control over everyone, creating everything liked, etc. All these are abilities of a powerful yogī. But the devotees of the Lord do not want anything like that for self-satisfaction. They want only to serve the Lord because the Lord is great and as living entities they are eternally subordinate parts and parcels of the Lord. This perfect realization of the self by the devotee helps him to become desireless, to desire nothing for his personal self, and thus the devotees are called niṣkāmī, without any desire. A living entity, by his constitutional position, cannot be void of all desires (the bhukti-kāmī, mukti-kāmī and siddhi-kāmī all desire something for personal satisfaction), but the niṣkāmī devotees of the Lord desire everything for the satisfaction of the Lord. They are completely dependent on the orders of the Lord and are always ready to discharge their duty for the satisfaction of the Lord.

In the beginning Arjuna placed himself as one of those who desire self-satisfaction, for he desired not to fight in the Battle of Kurukṣetra, but to make him desireless the Lord preached the Bhagavad-gītā, in which the ways of karma-yoga, jñāna-yoga, haṭha-yoga and also bhakti-yoga were explained. Because Arjuna was without any pretension, he changed his decision and satisfied the Lord by agreeing to fight (kariṣye vacanaṁ tava) ([[Vanisource:BG 18.73 (1972)|BG 18.73]]), and thus he became desireless.

The examples of Brahmā and Lord Śiva are specifically cited here because Brahmājī, Lord Śiva, Śrīmatī Lakṣmījī and the four Kumāras (Sanaka, Sanātana, etc.) are leaders of the four desireless Vaiṣṇava sampradāyas. They are all freed from all pretensions. Śrīla Jīva Gosvāmī interprets the word gata-vyalīkaiḥ as projjhita-kaitavaiḥ, or those who are freed from all pretensions (the unalloyed devotees only). In the Caitanya-caritāmṛta ([[Vanisource:CC Madhya 19.149|CC Madhya 19.149]]) it is said:

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:kṛṣṇa-bhakta—niṣkāma, ata eva 'śānta'
:bhukti-mukti-siddhi-kāmī, sakali 'aśānta'
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Those who are after fruitive results for their pious activities, those who desire salvation and identity with the Supreme, and those who desire material perfections of mystic power are all restless because they want something for themselves, but the devotee is completely peaceful because he has no demand for himself and is always ready to serve the desire of the Lord. The conclusion is, therefore, that the Lord is for everyone because no one can achieve the result of his respective desires without His sanction, but as stated by the Lord in Bhagavad-gītā ([[Vanisource:BG 8.9 (1972)|BG 8.9]]), all such results are awarded by Him only, for the Lord is adhīśvara (the original controller) of everyone, namely the Vedāntists, the great karma-kāṇḍīyas, the great religious leaders, the great performers of austerity and all who are striving for spiritual advancement. But ultimately He is realized by the pretensionless devotees only. Therefore special stress is given to the devotional service of the Lord by Śrīla Śukadeva Gosvāmī.

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There are four Vaisnava sampradayas, and the Rudra-sampradaya is one of them because Lord Siva (Rudra) is the best of the Vaisnavas (vaisnavanam yatha sambhuh). Indeed, as we shall see, Lord Siva drank all the poison for the benefit of humanity

2024-05-05T14:21:34Z

Purnamasi:

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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 8</h3>
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There are four Vaiṣṇava sampradāyas, and the Rudra-sampradāya is one of them because Lord Śiva (Rudra) is the best of the Vaiṣṇavas (vaiṣṇavānāṁ yathā śambhuḥ). Indeed, as we shall see, Lord Śiva drank all the poison for the benefit of humanity.
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[[Vanisource:SB 8.7.39|SB 8.7.39, Translation and Purport]]
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People in general, being bewildered by the illusory energy of the Supreme Personality of Godhead, are always engaged in animosity toward one another. But devotees, even at the risk of their own temporary lives, try to save them.
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This is the characteristic of a Vaiṣṇava. Para-duḥkha-duḥkhī: a Vaiṣṇava is always unhappy to see the conditioned souls unhappy. Otherwise, he would have no business teaching them how to become happy. In materialistic life, people must certainly engage in activities of animosity. Materialistic life is therefore compared to saṁsāra-dāvānala, a blazing forest fire that automatically takes place. Lord Śiva and his followers in the paramparā system try to save people from this dangerous condition of materialistic life. This is the duty of devotees following the principles of Lord Śiva and belonging to the Rudra-sampradāya. There are four Vaiṣṇava sampradāyas, and the Rudra-sampradāya is one of them because Lord Śiva (Rudra) is the best of the Vaiṣṇavas (vaiṣṇavānāṁ yathā śambhuḥ). Indeed, as we shall see, Lord Śiva drank all the poison for the benefit of humanity.
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Sometimes the Vaisnavas also observe this ceremony because they accept Lord Siva as the foremost Vaisnava. But the function of Siva-ratri is not observed very regularly by the bhaktas, or devotees of Krsna

2024-05-05T14:17:42Z

Purnamasi:

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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Krsna, The Supreme Personality of Godhead</h3>
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Sometimes the Vaiṣṇavas also observe this ceremony because they accept Lord Śiva as the foremost Vaiṣṇava. But the function of Śiva-rātri is not observed very regularly by the bhaktas, or devotees of Kṛṣṇa. Under the circumstances, Śrīmad-Bhāgavatam states that Nanda Mahārāja and the other cowherd men “once upon a time desired.” This means that they were not regularly observing the Śiva-rātri function but that once upon a time they wanted to go to Ambikāvana out of curiosity.
</div>

<div class="quote_link">
[[Vanisource:KB 34|Krsna Book, 34]]
</div>
<div class="text">
Once upon a time, the cowherd men of Vṛndāvana, headed by Nanda Mahārāja, desired to go to Ambikāvana to observe the Śiva-rātri ceremony. The rāsa-līlā was performed during the autumn, and after that the next big ceremony is Holi, or the Dolāyātrā ceremony. Between the Dolāyātrā ceremony and the rāsa-līlā ceremony there is an important ceremony called Śiva-rātri, which is especially observed by the Śaivites, or devotees of Lord Śiva. Sometimes the Vaiṣṇavas also observe this ceremony because they accept Lord Śiva as the foremost Vaiṣṇava. But the function of Śiva-rātri is not observed very regularly by the bhaktas, or devotees of Kṛṣṇa. Under the circumstances, Śrīmad-Bhāgavatam states that Nanda Mahārāja and the other cowherd men “once upon a time desired.” This means that they were not regularly observing the Śiva-rātri function but that once upon a time they wanted to go to Ambikāvana out of curiosity. Ambikāvana is somewhere in Gujarat Province, and it is said to be situated on the river Sarasvatī. Yet we do not find any Sarasvatī River in Gujarat Province, although there is a river named Savarmatī. In India, all the big places of pilgrimage are situated on nice rivers like the Ganges, Yamunā, Sarasvatī, Narmadā, Godāvarī and Kāverī. Ambikāvana was situated on the bank of the Sarasvatī, and Nanda Mahārāja and all the other cowherd men went there.

They very devotedly began to worship the deity of Lord Śiva and Ambikā. It is the general practice that wherever there is a temple of Lord Śiva, there must be another temple, of Ambikā (or Durgā), because Ambikā is the wife of Lord Śiva and is the most exalted of chaste women. She doesn’t live outside the association of her husband. After reaching Ambikāvana, the cowherd men of Vṛndāvana first bathed themselves in the river Sarasvatī. If one goes to any place of pilgrimage, his first duty is to take a bath and sometimes to shave his head. That is the first business. After taking a bath, they worshiped the deities and then distributed charity in the holy places.

According to the Vedic system, charity is given to the brāhmaṇas. It is stated in the Vedic śāstras that only the brāhmaṇas and the sannyāsīs can accept charity. The cowherd men from Vṛndāvana gave the brāhmaṇas cows decorated with golden ornaments and beautiful garlands. The brāhmaṇas are given charity because they are not engaged in any business profession. They are supposed to be engaged in brahminical occupations, as described in the Bhagavad-gītā—namely, they must be very learned and must perform austerity and penances. Not only must they themselves be learned, but they must also teach others. Brāhmaṇas are not meant to be brāhmaṇas alone: they should create other brāhmaṇas also. If a man is found who agrees to become a brāhmaṇa’s disciple, he is also given the chance to become a brāhmaṇa. The brāhmaṇa is always engaged in the worship of Lord Viṣṇu. Therefore the brāhmaṇas are eligible to accept all kinds of charity. But if the brāhmaṇas receive excess charity, they are to distribute it for the service of Viṣṇu. In the Vedic scriptures, therefore, one is recommended to give charity to the brāhmaṇas, and by so doing one pleases Lord Viṣṇu and all the demigods.

The pilgrims take a bath, worship the deity and give charity; they are also recommended to fast one day. They should go to a place of pilgrimage and stay there at least for three days. The first day is spent fasting, and at night they can drink a little water because water does not break the fast.
</div>
</div>
</div>

Siva is the greatest of all Vaisnavas

2024-05-05T14:16:09Z

Purnamasi:

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

<div class="sub_section" id="SB_Canto_4" text="SB Canto 4"><h3>SB Canto 4</h3></div>

<div class="quote" book="SB" link="SB 4.2.2" link_text="SB 4.2.2, Purport">
<div class="heading">Lord Śiva is described here as carācara-guru, the spiritual master of all animate and inanimate objects.</div>

<div class="text">'''[[Vanisource:SB 4.2.2|SB 4.2.2, Purport]]:''' Lord Śiva is described here as carācara-guru, the spiritual master of all animate and inanimate objects. He is sometimes known as Bhūtanātha, which means "the worshipable deity of the dull-headed." Bhūta is also sometimes taken to indicate the ghosts. Lord Śiva takes charge of reforming persons who are ghosts and demons, not to speak of others, who are godly; therefore he is the spiritual master of everyone, both the dull and demoniac and the highly learned Vaiṣṇavas. It is also stated, vaiṣṇavānāṁ yathā śambhuḥ: Śambhu, Lord Śiva, is the greatest of all Vaiṣṇavas. On one hand he is the worshipable object of the dull demons, and on the other he is the best of all Vaiṣṇavas, or devotees, and he has a sampradāya called the Rudra-sampradāya. Even if he is an enemy or is sometimes angry, such a personality cannot be the object of envy, so Vidura, in astonishment, asked why he was taken as such, especially by Dakṣa. Dakṣa is also not an ordinary person. He is a Prajāpati, in charge of fathering population, and all his daughters are highly elevated, especially Sati. The word satī means "the most chaste." Whenever there is consideration of chastity, Sati, this wife of Lord Śiva and daughter of Dakṣa, is considered first. Vidura, therefore, was astonished. "Dakṣa is such a great man," he thought, "and is the father of Sati. And Lord Śiva is the spiritual master of everyone. How then could there possibly be so much enmity between them that Sati, the most chaste goddess, could give up her body because of their quarrel?"</div>
</div>
</div>

Since Lord Siva is the best of the demigods, he is the best of all devotees (vaisnavanam yatha sambhuh). His exemplary character was therefore praised by the SP of Godhead, who gave His benediction by saying, "May all good fortune be upon you"

2024-05-05T14:14:44Z

Purnamasi:

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[[Category:Srimad-Bhagavatam, Canto 08 Chapter 12 Purports - The Mohini-murti Incarnation Bewilders Lord Siva]]
[[Category:Srimad Bhagavatam, Canto 08 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 8</h3>
</div>
<div class="quote">
<div class="quote_heading">
Since Lord Śiva is the best of the demigods, he is the best of all devotees (vaiṣṇavānāṁ yathā śambhuḥ). His exemplary character was therefore praised by the Supreme Personality of Godhead, who gave His benediction by saying, "May all good fortune be upon you." When a devotee becomes a little proud, the Supreme Lord sometimes exhibits His supreme power to dissipate the devotee's misunderstanding.
</div>

<div class="quote_link">
[[Vanisource:SB 8.12.38|SB 8.12.38, Translation and Purport]]
</div>
<div class="quote_translation">
The Supreme Personality of Godhead said: O best of the demigods, although you have been amply harassed because of My potency in assuming the form of a woman, you are established in your position. Therefore, may all good fortune be upon you.
</div>
<div class="text">
Since Lord Śiva is the best of the demigods, he is the best of all devotees (vaiṣṇavānāṁ yathā śambhuḥ). His exemplary character was therefore praised by the Supreme Personality of Godhead, who gave His benediction by saying, "May all good fortune be upon you." When a devotee becomes a little proud, the Supreme Lord sometimes exhibits His supreme power to dissipate the devotee's misunderstanding. After being amply harassed by Lord Viṣṇu's potency, Lord Śiva resumed his normal, unagitated condition. This is the position of a devotee. A devotee should not be agitated under any circumstances, even in the worst reverses. As confirmed in Bhagavad-gītā ([[Vanisource:BG 6.20-23 (1972)|BG 6.22]]), yasmin sthito na duḥkhena guruṇāpi vicālyate: because of his full faith in the Supreme Personality of Godhead, a devotee is never agitated, even in the greatest trials. This pridelessness is possible only for the first-class devotees, of whom Lord Śambhu is one.
</div>
</div>
</div>

Sambhu, Lord Siva, is the greatest of all Vaisnavas. On one hand he is the worshipable object of the dull demons, and on the other he is the best of all Vaisnavas, or devotees, and he has a sampradaya called the Rudra-sampradaya

2024-05-05T14:13:23Z

Purnamasi:

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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 02 Purports - Daksa Curses Lord Siva]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
It is also stated, vaiṣṇavānāṁ yathā śambhuḥ: Śambhu, Lord Śiva, is the greatest of all Vaiṣṇavas. On one hand he is the worshipable object of the dull demons, and on the other he is the best of all Vaiṣṇavas, or devotees, and he has a sampradāya called the Rudra-sampradāya. Even if he is an enemy or is sometimes angry, such a personality cannot be the object of envy, so Vidura, in astonishment, asked why he was taken as such, especially by Dakṣa.
</div>

<div class="quote_link">
[[Vanisource:SB 4.2.2|SB 4.2.2, Translation and Purport]]
</div>
<div class="quote_translation">
Lord Śiva, the spiritual master of the entire world, is free from enmity, is a peaceful personality, and is always satisfied in himself. He is the greatest among the demigods. How is it possible that Dakṣa could be inimical towards such an auspicious personality?
</div>
<div class="text">
Lord Śiva is described here as carācara-guru, the spiritual master of all animate and inanimate objects. He is sometimes known as Bhūtanātha, which means "the worshipable deity of the dull-headed." Bhūta is also sometimes taken to indicate the ghosts. Lord Śiva takes charge of reforming persons who are ghosts and demons, not to speak of others, who are godly; therefore he is the spiritual master of everyone, both the dull and demoniac and the highly learned Vaiṣṇavas. It is also stated, vaiṣṇavānāṁ yathā śambhuḥ: Śambhu, Lord Śiva, is the greatest of all Vaiṣṇavas. On one hand he is the worshipable object of the dull demons, and on the other he is the best of all Vaiṣṇavas, or devotees, and he has a sampradāya called the Rudra-sampradāya. Even if he is an enemy or is sometimes angry, such a personality cannot be the object of envy, so Vidura, in astonishment, asked why he was taken as such, especially by Dakṣa. Dakṣa is also not an ordinary person. He is a Prajāpati, in charge of fathering population, and all his daughters are highly elevated, especially Sati. The word satī means "the most chaste." Whenever there is consideration of chastity, Sati, this wife of Lord Śiva and daughter of Dakṣa, is considered first. Vidura, therefore, was astonished. "Dakṣa is such a great man," he thought, "and is the father of Sati. And Lord Śiva is the spiritual master of everyone. How then could there possibly be so much enmity between them that Sati, the most chaste goddess, could give up her body because of their quarrel?"
</div>
</div>
</div>

One who has developed love for Visnu must develop love and respect for Visnu's devotees. Lord Siva is considered the foremost personality amongst the Vaisnavas. Vaisnavanam yatha sambhuh

2024-05-05T14:10:04Z

Purnamasi:

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{{terms|"One who has developed love for Visnu must develop love and respect for Visnu's devotees. Lord Siva is considered the foremost personality amongst the Vaisnavas. Vaisnavanam yatha sambhuh"}}
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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 04 Purports - Sati Quits Her Body]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
One may prosecute the Vedic injunctions of offering sacrifices and other fruitive activities, but if by such activities one does not develop attraction for Viṣṇu, they are useless labors. One who has developed love for Viṣṇu must develop love and respect for Viṣṇu's devotees. Lord Śiva is considered the foremost personality amongst the Vaiṣṇavas. Vaiṣṇavānāṁ yathā śambhuḥ.
</div>

<div class="quote_link">
[[Vanisource:SB 4.4.10|SB 4.4.10, Translation and Purport]]
</div>
<div class="quote_translation">
The followers of Lord Śiva, the ghosts, were ready to injure or kill Dakṣa, but Satī stopped them by her order. She was very angry and sorrowful, and in that mood she began to condemn the process of sacrificial fruitive activities and persons who are very proud of such unnecessary and troublesome sacrifices. She especially condemned her father, speaking against him in the presence of all.
</div>
<div class="text">
<div class="purport">

The process of offering sacrifices is especially meant to satisfy Viṣṇu, who is called Yajñeśa because He is the enjoyer of the fruits of all sacrifice. Bhagavad-gītā ([[Vanisource:BG 5.29 (1972)|BG 5.29]]) also confirms this fact. The Lord says, bhoktāraṁ yajña-tapasām. He is the actual beneficiary of all sacrifices. Not knowing this fact, less intelligent men offer sacrifices for some material benefit. To derive personal material benefits for sense gratification is the reason persons like Dakṣa and his followers perform sacrifices. Such sacrifices are condemned here as a labor of love without actual profit. This is confirmed in Śrīmad-Bhāgavatam. One may prosecute the Vedic injunctions of offering sacrifices and other fruitive activities, but if by such activities one does not develop attraction for Viṣṇu, they are useless labors. One who has developed love for Viṣṇu must develop love and respect for Viṣṇu's devotees. Lord Śiva is considered the foremost personality amongst the Vaiṣṇavas. Vaiṣṇavānāṁ yathā śambhuḥ. Thus when Satī saw that her father was performing great sacrifices but had no respect for the greatest devotee, Lord Śiva, she was very angry. This is fitting; when Viṣṇu or a Vaiṣṇava is insulted, one should be angry. Lord Caitanya, who always preached nonviolence, meekness and humility, also became angry when Nityānanda was offended by Jagāi and Mādhāi, and He wanted to kill them. When Viṣṇu or a Vaiṣṇava is blasphemed or dishonored, one should be very angry. Narottama dāsa Ṭhākura said, krodha bhakta-dveṣi jane. We have anger, and that anger can be a great quality when directed against a person who is envious of the Supreme Personality of Godhead or His devotee. One should not be tolerant when a person is offensive towards Viṣṇu or a Vaiṣṇava. The anger of Satī towards her father was not objectionable, for although he was her father, he was trying to insult the greatest Vaiṣṇava. Thus Satī's anger against her father was quite applaudable.

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

Lord Siva is Vaisnava; he is the greatest devotee; he is the number one demigod - and everything is all right. But if you say that he is the Supreme, then he will feel insulted, that - What is this nonsense saying?

2024-05-05T14:06:29Z

Purnamasi:

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<div id="facts">
{{terms|"Lord Śiva is Vaiṣṇava; he is the greatest devotee; he is the number one demigod—and everything is all right. But if you say that he is the Supreme, then he will feel insulted, that "What is this nonsense saying"}}
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</div>
<div id="section">
<h2>Conversations and Morning Walks</h2>
</div>
<div id="sub_section">
<h3>1975 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
You are giving me respect as spiritual master, but if you give me overestimation, that "You are the king of the whole world," that is insult. That is insult. That is not prayer. If you offer me prayer as I am befitting, then it is all right. But if you give me prayer for which I am not befitting, that is insult. That is insult. So you must know what is the position of . . . Lord Śiva is Vaiṣṇava; he is the greatest devotee; he is the number one demigod—and everything is all right. But if you say that he is the Supreme, then he will feel insulted, that "What is this nonsense saying?" So don't insult him in that way. That will go against your credit. He doesn't like that.
</div>

<div class="quote_link">
[[Vanisource:751005 - Morning Walk - Mauritius|751005 - Morning Walk - Mauritius]]
</div>
<div class="text">
Prabhupāda: Lord Śiva is also called Mahādeva. Amongst the demigods, he is the chief. So if you worship Lord Śiva . . . We also worship Śiva. It is not that we disrespect Śiva. We offer our utmost respect to Lord Śiva. But that does not mean that he is the Supreme Lord.

Indian man (7): The difference that is there, Swāmījī . . .

Prabhupāda: Difference I have already explained. You cannot understand?

Indian man (7): No, no, we pray Śiva first, and then we go to pray Kṛṣṇa.

Prabhupāda: So that you do. There is no harm. There is no harm. But you should understand what is Śiva and what is Viṣṇu. If you offer first prayer to Lord Śiva, there is no harm. It is good. He is . . . Vaiṣṇavānāṁ yathā śambhuḥ ([[Vanisource:SB 12.13.16|SB 12.13.16]]). He is our spiritual master. He is Vaiṣṇava. Why not offer first respect to him? Then . . . But if you take Lord Śiva as the Supreme, that is insult. You are giving me respect as spiritual master, but if you give me overestimation, that "You are the king of the whole world," that is insult. That is insult. That is not prayer. If you offer me prayer as I am befitting, then it is all right. But if you give me prayer for which I am not befitting, that is insult. That is insult. So you must know what is the position of . . . Lord Śiva is Vaiṣṇava; he is the greatest devotee; he is the number one demigod—and everything is all right. But if you say that he is the Supreme, then he will feel insulted, that "What is this nonsense saying?" So don't insult him in that way. That will go against your credit. He doesn't like that.
</div>
</div>
</div>

Lord Siva is the topmost Vaisnava (vaisnavanam yatha sambhuh). It is therefore said, vaisnavera kriya. Even the most intelligent person cannot understand what a Vaisnava like Lord Siva is doing or how he is acting

2024-05-05T14:00:38Z

Purnamasi:

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<div id="facts">
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[[Category:Srimad-Bhagavatam, Canto 08 Chapter 07 Purports - Lord Siva Saves the Universe by Drinking Poison]]
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</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 8</h3>
</div>
<div class="quote">
<div class="quote_heading">
Lord Śiva is the topmost Vaiṣṇava (vaiṣṇavānāṁ yathā śambhuḥ). It is therefore said, vaiṣṇavera kriyā-mudrā vijñe nā bujhaya. Even the most intelligent person cannot understand what a Vaiṣṇava like Lord Śiva is doing or how he is acting.
</div>

<div class="quote_link">
[[Vanisource:SB 8.7.33|SB 8.7.33, Translation and Purport]]
</div>
<div class="quote_translation">
Exalted, self-satisfied persons who preach to the entire world think of your lotus feet constantly within their hearts. However, when persons who do not know your austerity see you moving with Umā, they misunderstand you to be lusty, or when they see you wandering in the crematorium they mistakenly think that you are ferocious and envious. Certainly they are shameless. They cannot understand your activities.
</div>
<div class="text">
Lord Śiva is the topmost Vaiṣṇava (vaiṣṇavānāṁ yathā śambhuḥ). It is therefore said, vaiṣṇavera kriyā-mudrā vijñe nā bujhaya. Even the most intelligent person cannot understand what a Vaiṣṇava like Lord Śiva is doing or how he is acting. Those who are conquered by lusty desires and anger cannot estimate the glories of Lord Śiva, whose position is always transcendental. In all the activities associated with lusty desires, Lord Śiva is an implement of ātma-rāma. Ordinary persons, therefore, should not try to understand Lord Śiva and his activities. One who tries to criticize the activities of Lord Śiva is shameless.
</div>
</div>
</div>

Lord Siva is the greatest Vaisnava

2024-05-05T13:58:45Z

Purnamasi:

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[[Category:Prabhupada Speaks - Lectures, 1966 - 1977]]
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[[Category:Prabhupada Speaks - Lectures, Bhagavad-gita As It Is]]
[[Category:Prabhupada Speaks - in Africa, Kenya - Nairobi]]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG72NairobiOctober281975_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="258" link="Lecture on BG 7.2 -- Nairobi, October 28, 1975" link_text="Lecture on BG 7.2 -- Nairobi, October 28, 1975">
<div class="heading">Yes, everyone is Vaiṣṇava. He is the greatest Vaiṣṇava. Vaiṣṇavānāṁ yathā śambhuḥ. Unless he is Vaiṣṇava, how he gets this power? The power comes from the original person.
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<mp3player>https://s3.amazonaws.com/vanipedia/clip/751028BG-NAIROBI_clip3.mp3</mp3player>
<span class="link">[[Vanisource:Lecture on BG 7.2 -- Nairobi, October 28, 1975|Lecture on BG 7.2 -- Nairobi, October 28, 1975]]: </span><div class="text"><p style="display: inline;">Indian man (5): Śrīla Prabhupāda, why do most people in this Kali-yuga worship Lord Śiva instead of worshiping Lord Kṛṣṇa? Because Kṛṣṇa known as God...</p>
<p>Prabhupāda: Because they can get immediate money from Śiva. That is the reason. Lord Śiva is the proprietor or the supreme person within this material world, and he is āśutoṣa, very easily pleased. Therefore materialistic person go to him for some material benefit, and he gives. That's all.</p>
<p>Indian man (6): But Lord Śiva is the greatest Vaiṣṇava.</p>
<p>Prabhupāda: Yes, everyone is Vaiṣṇava. He is the greatest Vaiṣṇava. Vaiṣṇavānāṁ yathā śambhuḥ. Unless he is Vaiṣṇava, how he gets this power? The power comes from the original person. Mattaḥ smṛtir jñānam apohanaṁ ca ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). So unless one is Vaiṣṇava, he has no power. All right.</p>
</div>
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</div>

Lord Siva has a Vaisnava sampradaya, which is called the Visnu Svami-sampradaya

2024-05-05T13:46:52Z

Purnamasi:

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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 23 Purports - Devahuti's Lamentation]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
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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="SB3231_0" class="quote" parent="SB_Canto_3" book="SB" index="904" link="SB 3.23.1" link_text="SB 3.23.1">
<div class="heading">Vaiṣṇavānāṁ yathā śambhuḥ: Śambhu, or Lord Śiva, is the ideal Vaiṣṇava. He constantly meditates upon Lord Rāma and chants Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Lord Śiva has a Vaiṣṇava sampradāya, which is called the Viṣṇu Svāmī-sampradāya.
</div>
<span class="link">[[Vanisource:SB 3.23.1|SB 3.23.1, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Maitreya continued: After the departure of her parents, the chaste woman Devahūti, who could understand the desires of her husband, served him constantly with great love, as Bhavānī, the wife of Lord Śiva, serves her husband.</p>
</div>
<div class="purport text"><p>The specific example of Bhavānī is very significant. Bhavānī means the wife of Bhava, or Lord Śiva. Bhavānī, or Pārvatī, the daughter of the King of the Himalayas, selected Lord Śiva, who appears to be just like a beggar, as her husband. In spite of her being a princess, she undertook all kinds of tribulations to associate with Lord Śiva, who did not even have a house, but was sitting underneath the trees and passing his time in meditation. Although Bhavānī was the daughter of a very great king, she used to serve Lord Śiva just like a poor woman. Similarly, Devahūti was the daughter of an emperor, Svāyambhuva Manu, yet she preferred to accept Kardama Muni as her husband. She served him with great love and affection, and she knew how to please him. Therefore, she is designated here as sādhvī, which means "a chaste, faithful wife." Her rare example is the ideal of Vedic civilization. Every woman is expected to be as good and chaste as Devahūti or Bhavānī. Today in Hindu society, unmarried girls are still taught to worship Lord Śiva with the idea that they may get husbands like him. Lord Śiva is the ideal husband, not in the sense of riches or sense gratification, but because he is the greatest of all devotees. Vaiṣṇavānāṁ yathā śambhuḥ: Śambhu, or Lord Śiva, is the ideal Vaiṣṇava. He constantly meditates upon Lord Rāma and chants Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Lord Śiva has a Vaiṣṇava sampradāya, which is called the Viṣṇu Svāmī-sampradāya. Unmarried girls worship Lord Śiva so that they can expect a husband who is as good a Vaiṣṇava as he. The girls are not taught to select a husband who is very rich or very opulent for material sense gratification; rather, if a girl is fortunate enough to get a husband as good as Lord Śiva in devotional service, then her life becomes perfect. The wife is dependent on the husband, and if the husband is a Vaiṣṇava, then naturally she shares the devotional service of the husband because she renders him service. This reciprocation of service and love between husband and wife is the ideal of a householder's life.</p>
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</div>

Lord Siva also has a sampradaya party, known as the Rudra-sampradaya, and they are also known as Vaisnavas

2024-05-05T13:13:36Z

Purnamasi:

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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 22 Purports - Prthu Maharaja's Meeting with the Four Kumaras]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
They wanted to remain brahmacārī throughout life and be engaged fully in the devotional service of the Lord. The Kumāras are called naiṣṭhika-brahmacārī, meaning they are never to marry. Because of their refusal to marry, Lord Brahmā became so angry that his eyes became reddish. From between his eyes, Lord Śiva, or Rudra, appeared. The mode of anger is consequently known as rudra. Lord Śiva also has a sampradāya party, known as the Rudra-sampradāya, and they are also known as Vaiṣṇavas.
</div>

<div class="quote_link">
[[Vanisource:SB 4.22.6|SB 4.22.6, Translation and Purport]]
</div>
<div class="quote_translation">
The four great sages were elder to Lord Śiva, and when they were seated on the golden throne, they appeared just like fire blazing on an altar. Mahārāja Pṛthu, out of his great gentleness and respect for them, began to speak with great restraint as follows.
</div>
<div class="text">
<div class="purport">

The Kumāras are described herein as the elder brothers of Lord Śiva. When the Kumāras were born out of the body of Lord Brahmā, they were requested to get married and increase the population. In the beginning of the creation there was a great need of population; therefore Lord Brahmā was creating one son after another and ordering them to increase. However, when the Kumāras were requested to do so, they declined. They wanted to remain brahmacārī throughout life and be engaged fully in the devotional service of the Lord. The Kumāras are called naiṣṭhika-brahmacārī, meaning they are never to marry. Because of their refusal to marry, Lord Brahmā became so angry that his eyes became reddish. From between his eyes, Lord Śiva, or Rudra, appeared. The mode of anger is consequently known as rudra. Lord Śiva also has a sampradāya party, known as the Rudra-sampradāya, and they are also known as Vaiṣṇavas.

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

Lord Rudra, or Lord Siva, is the original acarya of the Vaisnava sampradaya called the Rudra-sampradaya. Rudra-gitena indicates that under the disciplic succession of Lord Rudra, the Pracetas achieved spiritual success

2024-05-05T13:09:43Z

Purnamasi:

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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 30 Purports - The Activities of the Pracetas]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
One purañjana, the living entity, is subordinate to the supreme purañjana; therefore the duty of the subordinate purañjana is to satisfy the supreme purañjana. That is devotional service. Lord Rudra, or Lord Śiva, is the original ācārya of the Vaiṣṇava sampradāya called the Rudra-sampradāya. Rudra-gītena indicates that under the disciplic succession of Lord Rudra, the Pracetās achieved spiritual success.
</div>

<div class="quote_link">
[[Vanisource:SB 4.30.3|SB 4.30.3, Translation and Purport]]
</div>
<div class="quote_translation">
The great sage Maitreya said: The sons of King Prācīnabarhi, known as the Pracetās, underwent severe austerities within the seawater to carry out the order of their father. By chanting and repeating the mantras given by Lord Śiva, they were able to satisfy Lord Viṣṇu, the Supreme Personality of Godhead.
</div>
<div class="text">
One can offer prayers to the Supreme Personality of Godhead directly, but if one repeats the prayers offered by great devotees like Lord Śiva and Lord Brahmā, or if one follows in the footsteps of great personalities, one can please the Supreme Personality of Godhead very easily. For instance, we sometimes chant this mantra of Brahma-saṁhitā (BS 5.38):

<div class="quote_verse">
:cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
:lakṣāvṛteṣu surabhīr abhipālayantam
:lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
</div>

"I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds of thousands of lakṣmīs, or gopīs." Because this prayer was offered by Lord Brahmā, we follow him by reciting this prayer. That is the easiest way to satisfy the Supreme Personality of Godhead. The pure devotee never attempts to reach the Supreme Lord directly. The most important way to worship the Lord is to go through the disciplic succession of devotees. The prayers offered by Lord Śiva to the Supreme Personality of Godhead were thus repeated by the Pracetās, who were thus very successful in pleasing the Supreme Lord.

Here the Supreme Personality of Godhead is described as purañjana. According to Madhvācārya, the living entity is called purañjana because he has become an inhabitant of this material world, and under the influence of the three modes of material nature, he is forced to live within it. The Supreme Personality of Godhead creates this material world (pura), and He also enters within it. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (BS 5.35). The Lord enters within the heart of the living entity and within the atom; therefore both the living entity and the Lord are called purañjana. One purañjana, the living entity, is subordinate to the supreme purañjana; therefore the duty of the subordinate purañjana is to satisfy the supreme purañjana. That is devotional service. Lord Rudra, or Lord Śiva, is the original ācārya of the Vaiṣṇava sampradāya called the Rudra-sampradāya. Rudra-gītena indicates that under the disciplic succession of Lord Rudra, the Pracetās achieved spiritual success.
</div>
</div>
</div>

Lord Brahma is bhrtya, a servant of Krsna, and he is adi-kavi, the original creator of this universe (SB 1.1.1). Nonetheless, even he could not obtain such mercy as mother Yasoda. As for Lord Siva, he is the topmost Vaisnava

2024-05-05T13:07:09Z

Purnamasi:

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[[Category:Srimad-Bhagavatam, Canto 10 Chapter 09 Purports - Mother Yasoda Binds Lord Lord Krsna]]
[[Category:Srimad Bhagavatam, Canto 10 Purports - Chapters 01 to 13]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 10.1 to 10.13</h3>
</div>
<div class="quote">
<div class="quote_heading">
Kṛṣṇa has the transcendental quality of bhṛtya-vaśyatā, becoming subordinate to His bhṛtya, or servant. Now, although everyone is bhṛtya and although Kṛṣṇa has the quality of becoming subordinate to His bhṛtya, the position of mother Yaśodā is the greatest. Lord Brahmā is bhṛtya, a servant of Kṛṣṇa, and he is ādi-kavi, the original creator of this universe (tene brahma hṛdā ya ādi-kavaye (SB 1.1.1)). Nonetheless, even he could not obtain such mercy as mother Yaśodā. As for Lord Śiva, he is the topmost Vaiṣṇava (vaiṣṇavānāṁ yathā śambhuḥ). What to speak of Lord Brahmā and Lord Śiva, the goddess of fortune, Lakṣmī, is the Lord's constant companion in service, since she always associates with His body.
</div>

<div class="quote_link">
[[Vanisource:SB 10.9.20|SB 10.9.20, Translation and Purport]]
</div>
<div class="quote_translation">
Neither Lord Brahmā, nor Lord Śiva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as received by mother Yaśodā.
</div>
<div class="text">
This is a comparative study between mother Yaśodā and other devotees of the Lord. As stated in Caitanya caritāmṛta ([[Vanisource:CC Adi 5.142|CC Adi 5.142]]), ekale īśvara kṛṣṇa, āra saba bhṛtya: the only supreme master is Kṛṣṇa, and all others are His servants. Kṛṣṇa has the transcendental quality of bhṛtya-vaśyatā, becoming subordinate to His bhṛtya, or servant. Now, although everyone is bhṛtya and although Kṛṣṇa has the quality of becoming subordinate to His bhṛtya, the position of mother Yaśodā is the greatest. Lord Brahmā is bhṛtya, a servant of Kṛṣṇa, and he is ādi-kavi, the original creator of this universe (tene brahma hṛdā ya ādi-kavaye ([[Vanisource:SB 1.1.1|SB 1.1.1]])). Nonetheless, even he could not obtain such mercy as mother Yaśodā. As for Lord Śiva, he is the topmost Vaiṣṇava (vaiṣṇavānāṁ yathā śambhuḥ). What to speak of Lord Brahmā and Lord Śiva, the goddess of fortune, Lakṣmī, is the Lord's constant companion in service, since she always associates with His body. But even she could not get such mercy. Therefore Mahārāja Parīkṣit was surprised, thinking, "What did mother Yaśodā and Nanda Mahārāja do in their previous lives by which they got such a great opportunity, the opportunity to be the affectionate father and mother of Kṛṣṇa?"

In this verse there are three negative pronouncements-na, na, na. When anything is uttered three times—"do it, do it, do it"—one should understand that this is meant to indicate great stress on a fact. In this verse, we find na lebhire, na lebhire, na lebhire. Yet mother Yaśodā is in the supermost exalted position, and thus Kṛṣṇa has become completely subordinate to her.

The word vimuktidāt is also significant. There are different types of liberation, such as sāyujya, sālokya, sārūpya, sārṣṭi and sāmīpya ([[Vanisource:CC Madhya 6.266|CC Madhya 6.266]]), but vimukti means "special mukti." When after liberation one is situated on the platform of prema-bhakti, one is said to have achieved vimukti, "special mukti." Therefore the word na is mentioned. That exalted platform of premā is described by Śrī Caitanya Mahāprabhu as premā pum-artho mahān, and mother Yaśodā naturally acts in such an exalted position in loving affairs. She is therefore a nitya-siddha devotee, an expansion of Kṛṣṇa's hlādinī potency, His potency to enjoy transcendental bliss through expansions who are special devotees (ānanda-cinmaya-rasa-pratibhāvitābhiḥ (BS 5.37)). Such devotees are not sādhana-siddha.
</div>
</div>
</div>

Even though Lord Siva appeared to preach Mayavada philosophy, at the end of his pastime in the form of Sankaracarya, he preached the Vaisnava philosophy

2024-05-05T12:57:14Z

Purnamasi:

<div id="compilation">
<div id="facts">
{{terms|"Even though Lord Śiva appeared to preach Māyāvāda philosophy, at the end of his pastime in the form of Śaṅkarācārya, he preached the Vaiṣṇava philosophy: bhaja govindaṁ bhaja govindaṁ bhaja govindaṁ mūḍha-mate"}}
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[[Category:Siva Is A Vaisnava]]
[[Category:Srimad-Bhagavatam, Canto 04 Chapter 24 Purports - Chanting the Song Sung by Lord Siva]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
These are twelve great authorities in preaching God consciousness. The name Śambhu means Lord Śiva. His disciplic succession is also known as the Viṣṇu Svāmī-sampradāya, and the current Viṣṇu Svāmī-sampradāya is also known as the Vallabha-sampradāya. The current Brahma-sampradāya is known as the Madhva-Gauḍīya-sampradāya. Even though Lord Śiva appeared to preach Māyāvāda philosophy, at the end of his pastime in the form of Śaṅkarācārya, he preached the Vaiṣṇava philosophy: bhaja govindaṁ bhaja govindaṁ bhaja govindaṁ mūḍha-mate.
</div>

<div class="quote_link">
[[Vanisource:SB 4.24.18|SB 4.24.18, Translation and Purport]]
</div>
<div class="quote_translation">
Lord Śiva, the most powerful demigod, second only to Lord Viṣṇu, is self-sufficient. Although he has nothing to aspire for in the material world, for the benefit of those in the material world he is always busily engaged everywhere and is accompanied by his dangerous energies like goddess Kālī and goddess Durgā.
</div>
<div class="text">
<div class="purport">

Lord Śiva is known as the greatest devotee of the Supreme Personality of Godhead. He is known as the best of all types of Vaiṣṇavas (vaiṣṇavānāṁ yathā śambhuḥ). Consequently, Lord Śiva has a Vaiṣṇava sampradāya, the disciplic succession known as the Rudra-sampradāya. Just as there is a Brahma-sampradāya coming directly from Lord Brahmā, the Rudra-sampradāya comes directly from Lord Śiva. Lord Śiva is one of the twelve great personalities, as stated in Śrīmad-Bhāgavatam ([[Vanisource:SB 6.3.20-21|SB 6.3.20]]):

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

These are twelve great authorities in preaching God consciousness. The name Śambhu means Lord Śiva. His disciplic succession is also known as the Viṣṇu Svāmī-sampradāya, and the current Viṣṇu Svāmī-sampradāya is also known as the Vallabha-sampradāya. The current Brahma-sampradāya is known as the Madhva-Gauḍīya-sampradāya. Even though Lord Śiva appeared to preach Māyāvāda philosophy, at the end of his pastime in the form of Śaṅkarācārya, he preached the Vaiṣṇava philosophy: bhaja govindaṁ bhaja govindaṁ bhaja govindaṁ mūḍha-mate. He stressed worshiping Lord Kṛṣṇa, or Govinda, three times in this verse and especially warned his followers that they could not possibly achieve deliverance, or mukti, simply by word jugglery and grammatical puzzles. If one is actually serious to attain mukti, he must worship Lord Kṛṣṇa. That is Śrīpāda Śaṅkarācārya's last instruction.

Herein it is mentioned that Lord Śiva is always accompanied by his material energy (śaktyā ghorayā). Material energy—goddess Durgā, or goddess Kālī—is always under his control. Goddess Kālī and Durgā serve him by killing all the asuras, or demons. Sometimes Kālī becomes so infuriated that she indiscriminately kills all kinds of asuras. There is a popular picture of goddess Kālī in which she wears a garland composed of the heads of the asuras and holds in her left hand a captured head and in her right hand a great khaḍga, or chopper, for killing asuras. Great wars are symbolic representations of Kālī's devastation of the asuras and are actually conducted by the goddess Kālī.

<div class="quote_verse">
:sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā
:(BS 5.44)
</div>

Asuras try to pacify the goddess Kālī, or Durgā, by worshiping her in material opulence, but when the asuras become too intolerable, goddess Kālī does not discriminate in killing them wholesale. Asuras do not know the secret of the energy of Lord Śiva, and they prefer to worship goddess Kālī or Durgā or Lord Śiva for material benefit. Due to their demoniac character, they are reluctant to surrender to Lord Kṛṣṇa, as indicated by Bhagavad-gītā ([[Vanisource:BG 7.15 (1972)|BG 7.15]]):

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

Lord Śiva's duty is very dangerous because he has to employ the energy of goddess Kālī (or Durgā). In another popular picture the goddess Kālī is sometimes seen standing on the prostrate body of Lord Śiva, which indicates that sometimes Lord Śiva has to fall down flat in order to stop goddess Kālī from killing the asuras. Since Lord Śiva controls the great material energy (goddess Durgā), worshipers of Lord Śiva attain very opulent positions within this material world. Under Lord Śiva's direction, a worshiper of Lord Śiva gets all kinds of material facilities. In contrast, a Vaiṣṇava, or worshiper of Lord Viṣṇu, gradually becomes poorer in material possessions because Lord Viṣṇu does not trick His devotees into becoming materially entangled by possessions. Lord Viṣṇu gives His devotees intelligence from within, as stated in Bhagavad-gītā ([[Vanisource:BG 10.10 (1972)|BG 10.10]]):

<div class="quote_verse">
:teṣāṁ satata-yuktānāṁ
:bhajatāṁ prīti-pūrvakam
:dadāmi buddhi-yogaṁ taṁ
:yena mām upayānti te
</div>

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me."

Thus Lord Viṣṇu gives intelligence to His devotee so that the devotee can make progress on the path back home, back to Godhead. Since a devotee has nothing to do with any kind of material possession, he does not come under the control of goddess Kālī, or the goddess Durgā.

Lord Śiva is also in charge of the tamo-guṇa, or the mode of ignorance in this material world. His potency, the goddess Durgā, is described as keeping all living entities in the darkness of ignorance (yā devī sarva-bhūteṣu nidra-rūpaṁ saṁsthitā). Both Lord Brahmā and Lord Śiva are incarnations of Lord Viṣṇu, but Lord Brahmā is in charge of the creation whereas Lord Śiva is in charge of the destruction, which he carries out with the help of his material energy, goddess Kālī, or goddess Durgā. Thus in this verse Lord Śiva is described as being accompanied by dangerous potencies (śaktyā ghorayā), and that is the actual position of Lord Śiva.

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Brahmaji, Lord Siva, Srimati Laksmiji and the four Kumaras (Sanaka, Sanatana, etc.) are leaders of the four desireless Vaisnava sampradayas

2024-05-05T12:54:52Z

Purnamasi:

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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>
</div>
<div id="SB2419_0" class="quote" parent="SB_Canto_2" book="SB" index="115" link="SB 2.4.19" link_text="SB 2.4.19">
<div class="heading">The examples of Brahmā and Lord Śiva are specifically cited here because Brahmājī, Lord Śiva, Śrīmatī Lakṣmījī and the four Kumāras (Sanaka, Sanātana, etc.) are leaders of the four desireless Vaiṣṇava sampradāyas. They are all freed from all pretensions. Śrīla Jīva Gosvāmī interprets the word gata-vyalīkaiḥ as projjhita-kaitavaiḥ, or those who are freed from all pretensions (the unalloyed devotees only).
</div>
<span class="link">[[Vanisource:SB 2.4.19|SB 2.4.19, Translation and Purport]]: </span><div class="trans text" style="display: inline; "><p style="display: inline; ">He is the Supersoul and the Supreme Lord of all self-realized souls. He is the personification of the Vedas, religious scriptures and austerities. He is worshiped by Lord Brahmā and Śiva and all those who are transcendental to all pretensions. Being so revered with awe and veneration, may that Supreme Absolute be pleased with me.</p>
</div>
<div class="purport text"><p>The Supreme Lord, the Personality of Godhead, although the Lord of all followers of different paths of self-realization, is knowable only by those who are above all pretensions. Everyone is searching for eternal peace or eternal life, and with an aim to this destination everyone is either studying the Vedic scriptures or other religious scriptures or undergoing severe austerity as empiric philosophers, as mystics yogīs or as unalloyed devotees, etc. But the Supreme Lord is perfectly realized only by the devotees because they are above all pretensions. Those who are on the path of self-realization are generally classified as karmīs, jñānīs, yogīs, or devotees of the Lord. The karmīs, who are much attracted by the fruitive activities of the Vedic rituals, are called bhukti-kāmī, or those who desire material enjoyment. The jñānīs, who try to become one with the Supreme by mental speculation, are called mukti-kāmī, or those who desire liberation from material existence. The mystic yogīs, who practice different types of austerities for attainment of eight kinds of material perfection and who ultimately meet the Supersoul (Paramātmā) in trance, are called siddhi-kāmī, or those who desire the perfection of becoming finer than the finest, becoming heavier than the heaviest, getting everything desired, having control over everyone, creating everything liked, etc. All these are abilities of a powerful yogī. But the devotees of the Lord do not want anything like that for self-satisfaction. They want only to serve the Lord because the Lord is great and as living entities they are eternally subordinate parts and parcels of the Lord. This perfect realization of the self by the devotee helps him to become desireless, to desire nothing for his personal self, and thus the devotees are called niṣkāmī, without any desire. A living entity, by his constitutional position, cannot be void of all desires (the bhukti-kāmī, mukti-kāmī and siddhi-kāmī all desire something for personal satisfaction), but the niṣkāmī devotees of the Lord desire everything for the satisfaction of the Lord. They are completely dependent on the orders of the Lord and are always ready to discharge their duty for the satisfaction of the Lord.</p>
<p>In the beginning Arjuna placed himself as one of those who desire self-satisfaction, for he desired not to fight in the Battle of Kurukṣetra, but to make him desireless the Lord preached the Bhagavad-gītā, in which the ways of karma-yoga, jñāna-yoga, haṭha-yoga and also bhakti-yoga were explained. Because Arjuna was without any pretension, he changed his decision and satisfied the Lord by agreeing to fight (kariṣye vacanaṁ tava) ([[Vanisource:BG 18.73 (1972)|BG 18.73]]), and thus he became desireless.</p>
<p>The examples of Brahmā and Lord Śiva are specifically cited here because Brahmājī, Lord Śiva, Śrīmatī Lakṣmījī and the four Kumāras (Sanaka, Sanātana, etc.) are leaders of the four desireless Vaiṣṇava sampradāyas. They are all freed from all pretensions. Śrīla Jīva Gosvāmī interprets the word gata-vyalīkaiḥ as projjhita-kaitavaiḥ, or those who are freed from all pretensions (the unalloyed devotees only). In the Caitanya-caritāmṛta ([[Vanisource:CC Madhya 19.149|CC Madhya 19.149]]) it is said:</p>
<p>kṛṣṇa-bhakta—niṣkāma, ata eva 'śānta'</p>
<p>bhukti-mukti-siddhi-kāmī, sakali 'aśānta'</p>
<p>Those who are after fruitive results for their pious activities, those who desire salvation and identity with the Supreme, and those who desire material perfections of mystic power are all restless because they want something for themselves, but the devotee is completely peaceful because he has no demand for himself and is always ready to serve the desire of the Lord. The conclusion is, therefore, that the Lord is for everyone because no one can achieve the result of his respective desires without His sanction, but as stated by the Lord in Bhagavad-gītā (8.9), all such results are awarded by Him only, for the Lord is adhīśvara (the original controller) of everyone, namely the Vedāntists, the great karma-kāṇḍīyas, the great religious leaders, the great performers of austerity and all who are striving for spiritual advancement. But ultimately He is realized by the pretensionless devotees only. Therefore special stress is given to the devotional service of the Lord by Śrīla Śukadeva Gosvāmī.</p>
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</div>

At one of the programs, somebody raised the question that we cited that Lord Siva is worshiping Krsna, that he is a Vaisnava. So that person replied that Lord Rama also worshiped Siva. So he wanted to know the explanation

2024-05-05T12:49:18Z

Purnamasi:

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{{terms|"At one of the programs, somebody raised the question that we cited that Lord Siva is worshiping Krsna, that he is a Vaisnava. So that person replied that Lord Rama also worshiped Siva. So he wanted to know the explanation"}}
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[[Category:Questions asked to Srila Prabhupada]]
[[Category:Questions asked to SP... 1975]]
[[Category:Questions On... Krsna, His Expansions, Associates, Paraphernalia]]
[[Category:Siva Is A Vaisnava]]
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
</div>
<div id="1975_Conversations_and_Morning_Walks" class="sub_section" sec_index="8" parent="Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3>
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<div id="MorningWalkDecember231975Bombay_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="267" link="Morning Walk -- December 23, 1975, Bombay" link_text="Morning Walk -- December 23, 1975, Bombay">
<div class="heading">Sometimes Kṛṣṇa is chastised by Mother Yaśodā. So how is that? The Supreme Personality of Godhead is being chastised by Mother Yaśodā? Similarly, He likes to worship His devotee... Sometimes the father takes the child on his shoulder. Does it mean the child is more important than the father? They say the Vālmīki Rāmāyaṇa, there is no such incidence as Rāmacandra worships Śiva. It is later on, interpretation. But even if He does so, what is the wrong here?
</div>
<span class="link">[[Vanisource:Morning Walk -- December 23, 1975, Bombay|Morning Walk -- December 23, 1975, Bombay]]: </span><div class="text"><p style="display: inline;">Girirāja: A question was raised about Lord Rāma worshiping Śiva.</p>
<p>Prabhupāda: Hm?</p>
<p>Girirāja: At one of the programs, somebody raised the question that we cited that Lord Śiva is worshiping Kṛṣṇa, that he is a Vaiṣṇava. So that person replied that Lord Rāma also worshiped Śiva. So he wanted to know the explanation.</p>
<p>Lokanātha: You explained yesterday.</p>
<p>Prabhupāda: Sometimes Kṛṣṇa is chastised by Mother Yaśodā. So how is that? The Supreme Personality of Godhead is being chastised by Mother Yaśodā?</p>
<p>Girirāja: He likes to be chastised. It's part of the relationship.</p>
<p>Prabhupāda: Similarly, He likes to worship His devotee. Sometimes the father takes the child on his shoulder. Does it mean the child is more important than the father? They say the Vālmīki Rāmāyaṇa, there is no such incidence as Rāmacandra worships Śiva. It is later on, interpretation. But even if He does so, what is the wrong here?</p>
<p>Harikeśa: That later-on Rāmāyaṇa has caused some havoc.</p>
<p>Prabhupāda: Hm?</p>
<p>Harikeśa: That later-on interpretation?</p>
<p>Prabhupāda: Yes, the Śaivaites, they want to make Lord Śiva the exalted Supreme Person. In South India there is good propaganda. That is always going on.</p>
<p>Lokanātha: When Lord Śiva says in Purāṇas that mukti-pradapaḥ sarveṣāṁ viṣṇu... (sic)</p>
<p>Prabhupāda: Hm?</p>
<p>Lokanātha: Purāṇa, the same Lord Śiva says there is no other liberated besides Viṣṇu.</p>
<p>Devotee: ...engagement, one devotee commented that the reason that Lord Rāma worshiped Lord Śiva was because He wanted to kill Rāvaṇa and Rāvaṇa was a devotee of Śiva, so Lord Rāma worshiped Śiva in that respect.</p>
<p>Prabhupāda: Hm? What is that?</p>
<p>Harikeśa: He said that because Lord Śiva was, ah, excuse me, Rāvaṇa was a devotee of Lord Śiva, that in order that Lord Rāmacandra could kill Rāvaṇa, He worshiped Śiva.</p>
<p>Kīrtanānanda: He wanted to take permission of him, so they say. Rāma wanted to take permission from Śiva...</p>
<p>Prabhupāda: So Śiva is so rascal that he gave permission? That means they are trying to prove Śiva is a rascal. (devotees laugh) Because he gave permission to kill his devotee. Then what is the use of his, of one becoming Śiva's devotee? If such a rascal that one can take his permission to kill his devotee, so what is the use of becoming a devotee of such a rascal? Huh?</p>
<p>Harikeśa: He protected Bāṇāsura.</p>
<p>Prabhupāda: Huh? What is that? That means that proving that Śiva is a rascal. He gave permission to kill his devotee. Then what is the use? Then nobody should become Śiva's devotee. That is the conclusion. Because he gives permission to somebody else to kill his devotee. They are trying to prove Lord Śiva is a rascal. What do you think? Huh? If I want your permission, please give me your permission, I shall kill your son, and if you say, "Yes, I give my permission," then are you not a rascal? By this example they are making Lord Śiva a rascal, that he has no common sense even.</p>
<p>Indian man: (Hindi)</p>
<p>Prabhupāda: No, if this proposition is there, that Lord Śiva gives permission for killing his devotee, then who will become his devotee? Huh? Is it not?</p>
<p>Indian man: Yes.</p>
<p>Prabhupāda: No sane man will become his devotee. All the manufactured foolish statements, just see. Any commonsense man will immediately say, "Then Śiva is a rascal; he cannot give protection to his devotee." What do you think? Huh?</p>
<p>Kīrtanānanda: Of course, Śrīla Prabhupāda, does one have to give protection to their devotee if they break the law? Just like if you have a child, and he murders someone, isn't he supposed to be punished? So if someone goes against the Supreme Personality of Godhead, even if you are a devotee, shouldn't Śiva concur?</p>
<p>Prabhupāda: No, no. That is another thing. This proposal, that because Lord Rāmacandra approached Lord Śiva to kill Rāvaṇa, and he gave permission, although Rāvaṇa was his great devotee. Then what is the use of becoming devotee of Lord Śiva? He gives permission. Huh? Is that very reasonable proposal? If I ask your permission that I shall kill your son, will you give permission? No. Then? So Lord Śiva gives permission to Lord Rāmacandra, "Yes, You can kill Rāvaṇa," then what is the use of becoming his devotee?</p>
<p>Harikeśa: I think Dr. Patel would say that it's not fair, you have fired the opposition.</p>
<p>Prabhupāda: Eh?</p>
<p>Harikeśa: It's not fair. You have completely destroyed the opposition. (Prabhupāda laughs) There is no question of fight.</p>
<p>Prabhupāda: The actual fact is that Lord Śiva did not give permission, but he did not go to protect Rāvaṇa, because he knew that it was impossible to give him protection. That is summarized in Bengali, rākhe kṛṣṇa māre ke, māre kṛṣṇa rākhe ke. If Kṛṣṇa kills somebody, wants to kill somebody, nobody can give him protection. That is the conclusion. And if Kṛṣṇa protects somebody, nobody can kill him. Just like Prahlāda Mahārāja. Huh? He was protected by Lord Nṛsiṁha-deva. Who can kill?</p>
<p>Kīrtanānanda: Why did Lord Śiva try to protect Banasura?</p>
<p>Prabhupāda: Huh?</p>
<p>Kīrtanānanda: Didn't Lord Śiva try to protect Banasura?</p>
<p>Prabhupāda: Yes. You must try, when your son is in danger, you must try. That is natural. That is not uncommon. You can save or not save, that is a different thing. But it is you duty, if somebody is under your protection, you must try to save him, even at the risk of your life. That is real protector.</p>
<p>Lokanātha: Do you have plans, Śrīla Prabhupāda, to comment on Rāmāyaṇa in future?</p>
<p>Prabhupāda: Hm? First of all finish my Bhāgavatam, then we shall talk of other things.</p>
<p>Indian man: Lord Brahmā took away the cows and the cowherd boys that Kṛṣṇa was playing with. At that time Kṛṣṇa expanded Himself just to (indistinct) about a year or so that these cows are all Kṛṣṇa expansions, but the gopīs were so much (indistinct) to (indistinct) Kṛṣṇa's (indistinct). Now he started, he doubted that gopīs are (indistinct) with Kṛṣṇa because these cowherds and ah, they are part and parcel of Kṛṣṇa only, so he was not...</p>
<p>Prabhupāda: Hm. That is called, they were playing the role of human being. (pause)</p>
<p>Indian man: ...would be nearing the portion where that (indistinct) is there. I told Girirāja prabhu, when you were sick, that fever is there, you were having fever, so I...</p>
<p>Prabhupāda: No, I had no fever.</p>
<p>Indian man: When you went to Vṛndāvana? Some...</p>
<p>Prabhupāda: Oh, yes.</p>
<p>Indian man: So I was telling my wife, she said that you read that Bhāgavatam, where that Bāṇ(āsura) is there, that Śiva means having, producing jvārā, fever, so Viṣṇujvārā is cold only, so that Viṣṇujvārā will bring down the fever. So you were just reading more Bhāgavatam only, when you are sick. Anybody who is suffering from fever means you read such and such a portion, so it should come down.</p>
<p>Prabhupāda: No, Viṣṇu should not be utilized for curing your fever. (laughter) That is not bhakti. That is business.</p>
<p>Indian man: So you are always reaching for bhakti point. That is too high for mundane people to reach.</p>
<p>Prabhupāda: That is bhakti, high, highest. Bhaktyā mām abhijānāti ([[Vanisource:BG 18.55 (1972)|BG 18.55]]). If you have real bhakti, then you can understand Vaiṣṇava. To know Viṣṇu-avan manasā-gocara: it is very difficult.</p>
:manuṣyāṇāṁ sahareṣu
:kaścit yatati siddhaye
:yatatām api siddhānāṁ
:kaścid māṁ vetti tattvataḥ
:([[Vanisource:BG 7.3 (1972)|BG 7.3]])
<p>To understand Viṣṇu—very, very difficult. And.... If, but you can understand Viṣṇu by bhakti. So bhakti is so easy thing.</p>
<p>Kīrtanānanda: How about if a disciple wants to use the help of Viṣṇu for the spiritual master?</p>
<p>Prabhupāda: Huh?</p>
<p>Kīrtanānanda: A disciple wants to take the aid of Viṣṇu for serving the spiritual master.</p>
<p>Prabhupāda: Hah. That is nice. That is for curing Viṣṇu's representative. When we were in danger, there was so much obstruction for constructing the temple, and we prayed to Kṛṣṇa that it should stopped. We prayed to Kṛṣṇa, "Please give your protection." That is for Viṣṇu's purpose. (break) ...Bhagavad-gītā, arto 'rthārthī jijñāsur: when one is in distress, he comes to Kṛṣṇa. So that is not pure bhakti. Pure bhakti means, "I shall not take a farthing from Kṛṣṇa; I shall give everything to Kṛṣṇa." That is pure. "I shall not take any return from Kṛṣṇa." Prahlāda Mahārāja says, "I am not a merchant, that for my service I take some return for it." No. But sometimes when, since we are not pure devotees, we have no other alternative than to beg Kṛṣṇa for some material benefit. That is also good. They have said, catur-vidhā bhajante māṁ, sukṛtinaḥ, that pious. Although they are not pure devotee, but they are pious. But the duṣkṛtinaḥ, they do not approach Him. That is the difference.</p>
:catur-vidhā bhajante māṁ
:janāḥ sukṛtino'rjuna
:arto 'rthārthī jijñāsur
:jñānī ca bharatarṣabhā
:([[Vanisource:BG 7.16 (1972)|BG 7.16]])
<p>They are also good, pious. And one who does not go to Viṣṇu for any reason, they are most sinful. Here, although he goes to Viṣṇu for some material benefit, he is pious. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ ([[Vanisource:BG 7.15 (1972)|BG 7.15]]). Those who are impious, sinful, they do not go. (comes to a part of beach covered by waves) So I will have to jump like this?</p>
<p>Harikeśa: No, we made the wrong turn.</p>
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Fight on the principle of religion. That is real fight. Otherwise fight whimsically, that is animals' fight, cats' and dogs' fight

2024-05-05T12:32:24Z

Purnamasi:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB173637VrndavanaSeptember291976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="187" link="Lecture on SB 1.7.36-37 -- Vrndavana, September 29, 1976" link_text="Lecture on SB 1.7.36-37 -- Vrndavana, September 29, 1976">
<div class="heading">Sometimes in the foreign countries, they do not know. They simply know fight means cats' and dogs' fight. No. Therefore they question that why Kṛṣṇa induced Arjuna to fight? Certainly they do not know there is fight on the principle of religion. That is real fight. Otherwise fight whimsically, that is animals' fight, cats' and dogs' fight.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.7.36-37 -- Vrndavana, September 29, 1976|Lecture on SB 1.7.36-37 -- Vrndavana, September 29, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So kṣatriya's fight, it is not ordinary fight like cats and dogs. The cats and dogs also fight and the kṣatriyas in the battlefield of Kurukṣetra, under the guidance of the Supreme Personality of Godhead, they are not the same. Sometimes in the foreign countries, they do not know. They simply know fight means cats' and dogs' fight. No. Therefore they question that why Kṛṣṇa induced Arjuna to fight? Certainly they do not know there is fight on the principle of religion. That is real fight. Otherwise fight whimsically, that is animals' fight, cats' and dogs' fight.</p>
<p>So when there is fight on religious principle, there are different rules and regulations. One has to observe these rules and regulations. Just like striking the enemy, it should not come down the waist. You can strike the enemy from head to the waist, not below that. That is illegal. Similarly, when the enemy is like this, mattaṁ pramattam unmattam, one after another... Matta means careless, inattentive. So if by chance, by inattentiveness, one does something wrong, he should not be considered as enemy. He's careless. He should be chastised, but not... Even if he's enemy, he's not subjected to being killed. No. Similarly, pramatta. Pramatta means constitutionally he's not mad, but by some external influence one has become madlike. He's called pramatta.</p>
<p>Just like in this material world almost everyone, 99.9 percent, they are all pramattas. For example, pramattaḥ tasya nidhanaṁ paśyann api na paśyati. In the Bhāgavata it is said that we are depending, we are thinking, "I am sure." Why? "Now I have got very good wife. I am sure to live very peacefully or happily," or "I shall not die because I have got very good wife, faithful wife." Similarly, "I have got very good husband or very good friend," or "I am born in a very big nation." So on, so on. Security. Because security is a problem. Everyone in this material world, they have got four problems: how to eat, how to sleep, how to have sex, and how to become secure. Security. The animal is also working very hard for these four principles, and the man is also working very hard. That is common. But that is not security. "Because I have got very good means of living, very good means of sleeping, nice house, and very good wife and very good bank balance and good government, therefore I am secure." That is nonsense. Pramatta. That is called pramatta. Means he does not know that at any moment Yamarāja can come and kick him out from this position. At any moment. Mṛtyuḥ sarva-haraś ca aham. Yamarāja is the representative of Kṛṣṇa, a servant of Kṛṣṇa. He is Vaiṣṇava. Yamarāja, we are very much afraid of Yamarāja, but he Vaiṣṇava. Not only Vaiṣṇava, but he's one of the mahājanas. Mahājano yena gataḥ sa panthāḥ ([[Vanisource:CC Madhya 17.186|CC Madhya 17.186]]). He's mahājana in this sense: All the sinful living entities are brought before him, and according to the gravity of criminality, sinful action, he punishes. Just like magistrate. Magistrate, before the magistrate all criminals are brought in, and he considers the gravity of the case, and according to the case, somebody is hanged, somebody is put into the jail for three years, somebody for six years, somebody for six months. That is Yamarāja's duty. So that is... He's also dharma-vit. His name is Dharmarāja. Not that because he is punishing... Simply his only business is to punish. But still he's Dharmarāja, dharma-vit. He knows how to punish a person on religious principles.</p>
<p>So we are, in this material world, we are pramatta. We are thinking "These material conditions will save me." That is pramatta, half-mad, crazy. Pramatta. We are thinking, dehāpatya-kalatrādiṣu ([[Vanisource:SB 2.1.4|SB 2.1.4]]). I am thinking "I am very strong body..." (break) ...cannot achieve self-realization. Now some of our big sannyāsīs, he took it that unless you become very strong and stout by eating meat and exercise, gymnastics, you cannot understand spiritual life. This is their interpretation. But that is not the fact. Bala, bala means Balarāma. Do you think that because you are very strong and stout, a big wrestler with muscles, you'll live? No. For Yamarāja there is no consideration that "Here is a weak person, lean and thin, and here is a very strong person; therefore the strong person should be left over and the lean and thin will be taken to Yamarāja." No. When the time will come, the lean and thin may be spared, but the strong man may be immediately taken. So this rascaldom, that by exercise... People are very much attached to the body. We have seen everywhere, especially in European, they are very much attached to make the body stout and strong. And in the morning you'll find... Here also you'll find. They're running to make the body... As if the strong body will save him from death. This is rascaldom. Therefore pramatta. Crazy. We do not say that you remain very weak and lean and thin. No. You should maintain this body properly, but not that that is my only business, how to maintain this body. That is pramatta. These are some of the examples of pramatta. He does not know. Pramatta. Dehāpatya-kalatrādiṣu ([[Vanisource:SB 2.1.4|SB 2.1.4]]). Deha, body. One is feeling secure, "I have got very strong body. I shall live forever." Rascal. Pramatta. That is not possible. Deha and apatya. Apatya means sons. "Oh, I have got so many nice sons, very earning, very obedient; therefore Yamarāja will not touch me." No, no. That is not possible. There is a very joking story in Bengal, gaye gum akale jam care na(?). Gu means stool. So one intelligent person, he thought, "I shall be free from the touch of Yamarāja by one tactics." What is that? "Stool is very obnoxious. Nobody comes to stool. So let me smear my body, whole body with stool so that Yamarāja will not come and touch me." Gaya muk gum akale jam care na(?). This is another pramatta. That crazy fellow, that he is thinking "By keeping myself dirty and obnoxious, Yamarāja is gentleman, he'll not come and touch me." This is another pramatta.</p>
</div>
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</div>

Our fight is for this purpose, no more death. This is real fight. Your, what is your fight? You may save yourself for two years or three years or ten years, but you have to die. You have no such program not to die. But here is a program, no more death

2024-05-05T12:31:11Z

Purnamasi:

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[[Category:Questions Posed by Srila Prabhupada]]
</div>
<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
</div>
<div id="1974_Conversations_and_Morning_Walks" class="sub_section" sec_index="7" parent="Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3>
</div>
<div id="MorningWalkJune21974Geneva_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="94" link="Morning Walk -- June 2, 1974, Geneva" link_text="Morning Walk -- June 2, 1974, Geneva">
<div class="heading">Our fight is to stop death. Tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). Our fight is for this purpose, no more death. This is real fight. Your, what is your fight? You may save yourself for two years or three years or ten years, but you have to die. You have no such program not to die. But here is a program, no more death.
</div>
<span class="link">[[Vanisource:Morning Walk -- June 2, 1974, Geneva|Morning Walk -- June 2, 1974, Geneva]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Very nice park.</p>
<p>Yogeśvara: In the ancient tribal system, there was some form of religiosity. There was some form of worship of God. The so-called modern civilization doesn't even maintain that.</p>
<p>Prabhupāda: Yes. Their developed consciousness is being used for sense gratification. That's all. They have taken up, sense gratification is the highest aim of life. Hedonism. What is that hedonism?</p>
<p>Karandhara: Hedonism means to eat, sleep and be merry.</p>
<p>Prabhupāda: That's all.</p>
<p>Yogeśvara: When I was in school, I read that when the British went to Africa to colonize, the first thing they did... In the north there was a tribe called the Ashanti tribe. And the symbol of religion was an axe. Whoever possessed that axe was a leader. So the first thing they did was to import thousands and thousands of axes and they distributed them to everyone. In this way, they destroyed the religious sentiment and then introduced their own system.</p>
<p>Prabhupāda: Who first started this colonization? Britishers or the Spaniards?</p>
<p>Yogeśvara: It was a Britisher.</p>
<p>Karandhara: Spaniards were, I think Portuguese.</p>
<p>Prabhupāda: Portuguese. Because they had very small land.</p>
<p>Karandhara: They were navigators.</p>
<p>Prabhupāda: So find out some place.</p>
<p>Bhagavān: The boy didn't realize the potency of your answer last night. He was asking how to fight fascism, and you were saying by chanting and dancing. So factually, by setting the example is the greatest way to fight all these maladies.</p>
<p>Prabhupāda: Māyā. Māyā. Yes, we are fighting with this Māyic civilization.</p>
<p>Bhagavān: Because they can fight with guns, but afterwards neither one of them knows how to set an exemplary life. So they just keep fighting with guns.</p>
<p>Prabhupāda: With gun or without, gun, you will die. The fascist will die and the other party also will die. Gun or without gun, he cannot exist. But our fight is to stop death. Tyaktvā dehaṁ punar janma naiti mām eti ([[Vanisource:BG 4.9 (1972)|BG 4.9]]). Our fight is for this purpose, no more death. This is real fight. Your, what is your fight? You may save yourself for two years or three years or ten years, but you have to die. You have no such program not to die. But here is a program, no more death.</p>
<p>Yogeśvara: They have one program. They are freezing bodies.</p>
<p>Prabhupāda: (laughs) That is another nonsense.</p>
<p>Yogeśvara: Then they will defrost them in fifty or one hundred years.</p>
<p>Prabhupāda: All future programs.</p>
<p>Nitāi: They have never done that, have they?</p>
<p>Yogeśvara: Well, there are people in the refrigerator now. There are people who have voluntarily put themselves in a big block of ice. They were told before they went inside that they would be defrosted in about fifty years.</p>
<p>Prabhupāda: Then what he will do? (laughing)</p>
<p>Bhagavān: They should take a few out now and see if it worked.</p>
<p>Prabhupāda: No, that can be done. The yogic process. It is called kumbhaka. Samādhi. You stop your breathing, and you can keep yourself for thousands of years. That is the kumbhaka. But this art is known by the frogs also.</p>
</div>
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</div>

The real fighting is now. Krsna will give you all protection. So, chant Hare Krsna and fight. One movie expert has opined there are so many ideas in our movement. Try to get our ideas into movies

2024-05-05T12:29:34Z

Purnamasi:

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</div>
<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1976_Correspondence" class="sub_section" sec_index="11" parent="Correspondence" text="1976 Correspondence"><h3>1976 Correspondence</h3>
</div>
<div id="LettertoTamalaKrsnaVrindaban30October1976_0" class="quote" parent="1976_Correspondence" book="Let" index="613" link="Letter to Tamala Krsna -- Vrindaban 30 October, 1976" link_text="Letter to Tamala Krsna -- Vrindaban 30 October, 1976">
<div class="heading">They are now feeling the weight of this movement. Formerly they thought these people come and go, but now they see we are staying. Now we have set fire. It will go on, it cannot be stopped. You can bring big, big fire brigades but the fire will act. The brainwash books are already there. Even if they stop externally, internally it will go on. Our first class campaign is book distribution. Go house to house. The real fighting is now. Krsna will give you all protection. So, chant Hare Krsna and fight. One movie expert has opined there are so many ideas in our movement. Try to get our ideas into movies.
</div>
<span class="link">[[Vanisource:Letter to Tamala Krsna -- Vrindaban 30 October, 1976|Letter to Tamala Krsna -- Vrindaban 30 October, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">New York</p>
<p>My dear Tamala Krsna,</p>
<p>Please accept my blessings. I am in receipt of your letter dated 22/10/76, along with pictures, newsclippings, etc.</p>
<p>Regarding the point about whether our movement is bona fide, you can use the following arguments. Bhagavad-gita has got so many editions. Our books are older than the Bible. In India there are millions of Krsna temples. Let the judges and juries read our books and take the opinion of learned scholars and professors. Regarding the second point about the parents jurisdiction over their children here are some suggestions. Do the parents like that their children become hippies? Why don't they stop it? Do the parents like their children to become involved in prostitution and intoxication? Why don't they stop this? When the government takes the children for the draft neither the parents nor the children like it. This question should be raised.</p>
<p>There are so many men over 30. Are they brainwashed? It may be a minority in your country, but in other places it is the majority. The diamond seller caters to a minority. Why are they allowed to sell. Always when there is something valuable only a minority will be able to purchase. Our books are not commercial, they are religion and philosophy.</p>
<p>They are now feeling the weight of this movement. Formerly they thought these people come and go, but now they see we are staying. Now we have set fire. It will go on, it cannot be stopped. You can bring big, big fire brigades but the fire will act. The brainwash books are already there. Even if they stop externally, internally it will go on. Our first class campaign is book distribution. Go house to house. The real fighting is now. Krsna will give you all protection. So, chant Hare Krsna and fight. One movie expert has opined there are so many ideas in our movement. Try to get our ideas into movies.</p>
<p>Get some Indian professor's opinions. Get a list of standing orders from Indian Universities. Take this opportunity for being well advertised. They are afraid. So many young men are being affected. They have rightly said that it is an epidemic. Let all the Indians say that this is bona fide. Have profuse testimony. Collect testimony in London and Toronto. Ask SubhaVilasa to collect opinions that this is bona fide Indian culture. This same attack came in Germany. By propaganda you cannot suppress the truth. You cannot suppress fire by propaganda. Now we have to become strong to defend. The fighting has become acute, but if you stick to the regulative principles, Krsna will give all strength. Whatever is done is by Krsna's mercy. They are afraid that a different culture is conquering over their culture. param drstva nivartate ([[Vanisource:BG 2.59 (1972)|BG 2.59]]). That is natural. If someone finds something better he'll give up the old, how can he stop? It is a fight, do not be afraid.</p>
<p>I am not very enthusiastic about the Harmonist idea, but if you have to sell Back To Godhead for minimum $1.00 then do it, what can be done? Regarding SubhaVilasa as Canadian GBC, if the presidents are satisfied with things the way they are and do not want SubhaVilasa that is alright. It was just a suggestion of Hamsaduta.</p>
<p>Hoping this will meet you in good health.</p>
<p>Your ever well-wisher,</p>
<p>A.C. Bhaktivedanta Swami</p>
</div>
</div>
</div>

The brainwash books are already there. Even if they stop externally, internally it will go on. Our first class campaign is book distribution. Go house to house. The real fighting is now. Krsna will give you all protection

2024-05-05T12:27:14Z

Purnamasi:

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</div>
<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1976_Correspondence" class="sub_section" sec_index="11" parent="Correspondence" text="1976 Correspondence"><h3>1976 Correspondence</h3>
</div>
<div id="LettertoTamalaKrsnaVrindaban30October1976_0" class="quote" parent="1976_Correspondence" book="Let" index="613" link="Letter to Tamala Krsna -- Vrindaban 30 October, 1976" link_text="Letter to Tamala Krsna -- Vrindaban 30 October, 1976">
<div class="heading">Our first class campaign is book distribution. Go house to house. The real fighting is now. Krsna will give you all protection.
</div>
<span class="link">[[Vanisource:Letter to Tamala Krsna -- Vrindaban 30 October, 1976|Letter to Tamala Krsna -- Vrindaban 30 October, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">They are now feeling the weight of this movement. Formerly they thought these people come and go, but now they see we are staying. Now we have set fire. It will go on, it cannot be stopped. You can bring big, big fire brigades but the fire will act. The brainwash books are already there. Even if they stop externally, internally it will go on. Our first class campaign is book distribution. Go house to house. The real fighting is now. Krsna will give you all protection. So, chant Hare Krsna and fight. One movie expert has opined there are so many ideas in our movement. Try to get our ideas into movies.</p>
<p>Get some Indian professor's opinions. Get a list of standing orders from Indian Universities. Take this opportunity for being well advertised. They are afraid. So many young men are being affected. They have rightly said that it is an epidemic. Let all the Indians say that this is bona fide. Have profuse testimony. Collect testimony in London and Toronto. Ask SubhaVilasa to collect opinions that this is bona fide Indian culture. This same attack came in Germany. By propaganda you cannot suppress the truth. You cannot suppress fire by propaganda. Now we have to become strong to defend. The fighting has become acute, but if you stick to the regulative principles, Krsna will give all strength. Whatever is done is by Krsna's mercy. They are afraid that a different culture is conquering over their culture. param drstva nivartate ([[Vanisource:BG 2.59 (1972)|BG 2.59]]). That is natural. If someone finds something better he'll give up the old, how can he stop? It is a fight, do not be afraid.</p>
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Vedas; smrti, the Puranas and other literatures, dharma-sastra, smrti-sastra and Purana, pancarati-vidhi - without reference to all these authentic literature, any kind of devotional activities are not accepted by the Gosvamis

2024-05-04T12:24:37Z

Purnamasi:

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<div id="section">
<h2>Lectures</h2>
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<div id="sub_section">
<h3>Nectar of Devotion Lectures</h3>
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<div class="quote">
<div class="quote_heading">
Śruti, the Vedas; smṛti, the Purāṇas and other literatures, dharma-śāstra, smṛti-śāstra and Purāṇa, pañcarāti-vidhi—without reference to all these authentic literature, any kind of devotional activities are not accepted by the Gosvāmīs.
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<div class="quote_link">
[[Vanisource:721107 - Lecture NOD - Vrndavana|721107 - Lecture NOD - Vrndavana]]
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<div class="text">
If one takes shelter of mahat-padaṁ puṇya-yaśo murāreḥ . . . Murāri is Kṛṣṇa's another name. So puṇya-yaśo, His name is famous as piety. Puṇya-yaśo murāri. If anyone takes shelter of His lotus feet, then the great ocean of nescience becomes a small pit, and one can jump over it very easily.

Go on.

Pradyumna: "This tight knot of false ego is due to ignorance. As long as one is ignorant about his identification, he is sure to act wrongly and thereby become entangled in material contamination. This ignorance of factual knowledge can also be dissipated by Kṛṣṇa consciousness, as it is confirmed in the Padma Purāṇa as follows: 'Pure devotional service in Kṛṣṇa consciousness . . .' "

Prabhupāda: Śrīla Rūpa Gosvāmī is giving evidences from different Vedic literatures to support his statement. Here is a statement from Padma Purāṇa. Śrīla Jīva Gosvāmī, in his Tattva-sandarbha, has proved it, without any doubt, that the Purāṇas are supplementary to Vedas. They are . . . just like Upaniṣad is part and parcel of the Vedas, similarly, Purāṇas are also part and parcel of the Vedic literature.

There are philosophers, the Māyāvādī philosophers, they do not accept Purāṇas as Vedic literature, but Śrīla Jīva Gosvāmī has proved in his Tattva-sandarbha, in the beginning, that Purāṇas, Mahābhārata, itihāsa-purāṇa, they are part and parcel of the Vedic literature. Supplementary. Purāṇa means that which supplements.

So evidences from Purāṇa is as good as the evidence from the Vedic quotation. That is the verdict of Śrīla Jīva Gosvāmī. Śrīla Jīva Gosvāmī is not prepared to accept any statement which does not refer to the Vedic literatures: Vedas, Purāṇas, Upaniṣads, Mahābhārata, Rāmāyaṇa, like that. Śrīla Rūpa Gosvāmī also says in another place, śruti-smṛti-purāṇādi-pāñcarātriki-vidhiṁ vinā (Brs. 1.2.101). So he has taken Purāṇas also as evidences, Vedic evidences.

So śruti, the Vedas; smṛti, the Purāṇas and other literatures, dharma-śāstra, smṛti-śāstra and Purāṇa, pañcarāti-vidhi—without reference to all these authentic literature, any kind of devotional activities are not accepted by the Gosvāmīs. They say: "Without the reference to these all Vedic literatures, any kind of devotional service is simply disturbance." Pañcarātri-vidhiṁ vinā aikāntikī harer bhaktir upātāyaiva kalpate. Utpāt, disturbance.
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Category:Not Accepted By Devotees of God

2024-05-04T12:23:20Z

Purnamasi:

[[Category:Do Not Accept]]
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[[Category:Devotees of God]]
[[Category:Acceptance of a Devotee of God]]
[[Category:Not Accepted By Devotees of God]]
[[Category:Devotees of God - Umbrella Category]]
[[category:By Devotees of God - Umbrella Category]]
[[Category:Devotees of God Do Not... - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

One can have any of these five forms of liberation (sayujya-mukti, sarupya-mukti, salokya-mukti, sarsti-mukti and samipya-mukti), but of the five the sayujya-mukti, merging with the impersonal aspect, is not accepted by Vaisnava devotees

2024-05-04T12:21:39Z

Purnamasi:

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[[Category:Beyond Birth and Death Chapters 01 to 05]]

</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Beyond Birth and Death</h3>
</div>
<div class="quote">
<div class="quote_heading">
By sārṣṭi-mukti one can have opulences similar to the Supreme Lord's. Another type enables one to remain always with God as one of His associates, just like Arjuna, who is always with Kṛṣṇa as His friend. One can have any of these five forms of liberation, but of the five the sāyujya-mukti, merging with the impersonal aspect, is not accepted by Vaiṣṇava devotees. A Vaiṣṇava wishes to worship God as He is and retain his separate individuality to serve Him, whereas the Māyāvādī impersonal philosopher wishes to lose his individuality and merge into the existence of the Supreme.
</div>

<div class="quote_link">
[[Vanisource:BBD 5 Associating with Krsna|Beyond Birth and Death, 5]]
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<div class="text">
If one gets something superior, he naturally gives up all inferior things. We want enjoyment, but impersonalism and voidism have created such an atmosphere that we have become addicted to material enjoyment. There must be enjoyment in connection with the Supreme Person (puruṣaḥ sa paraḥ), whom we can see face to face. In the spiritual sky we are able to speak personally with God, play with Him, eat with Him, etc. All of this can be attained by bhaktyā - transcendental loving service. However, this service must be without adulteration, that is to say, we must love God without expecting material remuneration. Loving God to become one with Him is also a form of adulteration.

One of the major differences between the spiritual sky and the material sky is that in the spiritual sky the head or leader of the spiritual planets has no rival. In all cases, the predominating personality in the spiritual planets is a plenary expansion of Śrī Kṛṣṇa. The Supreme Lord and His multifarious manifestations preside over all the Vaikuṇṭha planets. On earth, for instance, there is rivalry for the position of president or prime minister, but in the spiritual sky everyone acknowledges the Supreme Personality of Godhead to be supreme. Those who do not acknowledge Him and attempt to rival Him are placed into the material universe, which is just like a prison house. As in any city there is a prison, and the prison forms a very insignificant part of the whole city, so the material universe is a prison for the conditioned souls. It forms an insignificant part of the spiritual sky, but it is not outside the spiritual sky, just as a prison is not outside of the city.

The inhabitants of the Vaikuṇṭha planets in the spiritual sky are all liberated souls. In Śrīmad-Bhāgavatam we are informed that their bodily features are exactly like God's. On some of these planets God is manifested with two arms, and on others He has four. The inhabitants of these planets, like the Supreme Lord, also manifest two and four arms, and it is said that one cannot distinguish between them and the Supreme Person. In the spiritual world there are five kinds of liberation. Sāyujya-mukti is a form of liberation in which one merges into the impersonal existence of the Supreme Lord, called Brahman. Another form of liberation is sārūpya-mukti, by which one receives features exactly like God's. Another is sālokya-mukti, by which one can live in the same planet with God. By sārṣṭi-mukti one can have opulences similar to the Supreme Lord's. Another type enables one to remain always with God as one of His associates, just like Arjuna, who is always with Kṛṣṇa as His friend. One can have any of these five forms of liberation, but of the five the sāyujya-mukti, merging with the impersonal aspect, is not accepted by Vaiṣṇava devotees. A Vaiṣṇava wishes to worship God as He is and retain his separate individuality to serve Him, whereas the Māyāvādī impersonal philosopher wishes to lose his individuality and merge into the existence of the Supreme. This merging is recommended neither by Śrī Kṛṣṇa in Bhagavad-gītā nor by the disciplic succession of Vaiṣṇava philosophers. Lord Caitanya Mahāprabhu wrote on this subject in His Śikṣāṣṭakam:

<div class="quote_verse">
:na dhanaṁ na janaṁ na sundarīṁ
:kavitāṁ vā jagad-īśa kāmaye
:mama janmani janmanīśvare
:bhavatād bhaktir ahaitukī tvayi
</div>

"O almighty Lord! I have no desire to accumulate wealth, nor have I any desire to enjoy beautiful women, nor do I want any number of followers. What I want only is that I may have Your causeless devotional service in my life, birth after birth."(Śikṣāṣṭakam, 4)

Here Lord Caitanya Mahāprabhu refers to "birth after birth." When there is birth after birth, there is no liberation. In liberation one either attains the spiritual planets or merges into the existence of the Supreme - in either case, there is no question of rebirth into the material world. But Caitanya Mahāprabhu doesn't care whether He is liberated or not: His only concern is to be engaged in Kṛṣṇa consciousness, to serve the Supreme Lord. The devotee doesn't care where he is, nor does he care whether he is born in the animal society, human society, demigod society, or whatever - he only prays to God that he not forget Him and that he always be able to engage in His transcendental service. These are symptoms of pure devotion. Of course a devotee, wherever he is, remains in the spiritual kingdom, even while in this material body. But he does not demand anything from God for his own personal elevation or comfort.

Although Śrī Kṛṣṇa indicates that He can be easily reached by one who is devoted to Him, there is an element of risk involved for the yogīs who practice other methods of yoga. For them, He has given directions in Bhagavad-gītā regarding the proper time to leave the gross body.

<div class="quote_verse">
:yatra kāle tv anāvṛttim
:āvṛttiṁ caiva yoginaḥ
:prayātā yānti taṁ kālaṁ
:vakṣyāmi bharatarṣabha
</div>

"O best of the Bhāratas, I shall now explain to you the different times at which, passing away from this world, one does or does not come back." ([[Vanisource:BG 8.23|8.23]])

Here Kṛṣṇa indicates that if one is able to leave his body at a particular time, he can become liberated, never to return to the material world. On the other hand, he indicates that if one dies at another time, he has to return. There is this element of chance, but there is no question of chance for a devotee always in Kṛṣṇa consciousness, for he is guaranteed entrance into the abode of Kṛṣṇa by dint of his devotion to the Lord.

<div class="quote_verse">
:agnir jyotir ahaḥ śuklaḥ
:ṣaṇ-māsā uttarāyaṇam
:tatra prayātā gacchanti
:brahma brahma-vido janāḥ
</div>

"Those who know the Supreme Brahman pass away from the world during the influence of the fiery god, in the light, at an auspicious moment, during the fortnight of the moon and the six months when the sun travels in the north." ([[Vanisource:BG 8.24|BG 8.24]])

The sun spends six months on the northern side of the equator and six months on the southern side. In Śrīmad-Bhāgavatam we have information that as the planets are moving, so also the sun is moving. If one dies when the sun is situated in the northern hemisphere, he attains liberation.

<div class="quote_verse">
:dhūmo rātris tathā kṛṣṇaḥ
:ṣaṇ-māsā dakṣiṇāyanam
:tatra cāndramasaṁ jyotir
:yogī prāpya nivartate
</div>

:śukla-kṛṣṇe gatī hy ete

<div class="quote_verse">
:jagataḥ śāśvate mate
:ekayā yāty anāvṛttim
:anyayāvartate punaḥ
</div>

"The mystic who passes away from this world during the smoke, the night, the moonless fortnight, or in the six months when the sun passes to the south, or who reaches the moon planet, again comes back. According to the Vedas, there are two ways of passing from this world - one in light and one in darkness. When one passes in light, he does not come back; but when one passes in darkness, he returns." ([[Vanisource:BG 8.25|BG 8.25-26]])

This is all by chance. We do not know when we are going to die, and we may die accidentally at any time. But for one who is a bhakti-yogī, who is established in Kṛṣṇa consciousness, there is no question of chance. He is always sure.

naite sṛtī pārtha jānan yogī muhyati kaścana tasmāt sarveṣu kāleṣu yoga-yukto bhavārjuna

"The devotees who know these two paths, O Arjuna, are never bewildered. Therefore, be always fixed in devotion." ([[Vanisource:BG 8.27|BG 8.27]])

It has already been ascertained that at the time of death, if one can think of Kṛṣṇa, he is immediately transferred to the abode of Kṛṣṇa.

anta-kāle ca mām eva smaran muktvā kalevaram yaḥ prayāti sa mad-bhāvaṁ yāti nāsty atra saṁśayaḥ'

abhyāsa-yoga-yuktena cetasā nānya-gāminā paramaṁ puruṣaṁ divyaṁ yāti pārthānucintayan

"And whoever, at the time of death, quits his body remembering Me alone, at once attains My nature. Of this there is no doubt. He who meditates on the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Pārtha (Arjuna), is sure to reach Me." ([[Vanisource:BG 8.5|BG 8.5]], [[Vanisource:BG 8.8|BG 8.8]])

Such meditation on Kṛṣṇa may seem very difficult, but it is not. If one practices Kṛṣṇa consciousness by chanting the mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, he will be quickly helped. Kṛṣṇa and His name are nondifferent, and Kṛṣṇa and His transcendental abode are also nondifferent. By sound vibration we can have Kṛṣṇa associate with us. If, for instance, we chant Hare Kṛṣṇa on the street, we will see that Kṛṣṇa is going with us, just as when we look up and see the moon overhead, we perceive that it is also going with us. If Kṛṣṇa's inferior energy may appear to go with us, is it not possible for Kṛṣṇa Himself to be with us when we are chanting His names? He will keep us company, but we have to qualify to be in His company. If, however, we are always merged in the thought of Kṛṣṇa, we should rest assured that Kṛṣṇa is always with us. Lord Caitanya Mahāprabhu prays:

<div class="quote_verse">
:nāmnām akāri bahudhā nija-sarva-śaktis
:tatrārpitā niyamitaḥ smaraṇe na kālaḥ
:etādṛśī tava kṛpā bhagavan mamāpi
:durdaivam īdṛśam ihājani nānurāgaḥ
</div>

"O my Lord! Your holy name alone can render all benediction upon the living beings, and therefore You have hundreds and millions of names, like Kṛṣṇa and Govinda. In these transcendental names You have invested all Your transcendental energies, and there is no hard and fast rule for chanting these holy names. O my Lord! You have so kindly made approach to You easy by Your holy names, but unfortunate as I am, I have no attraction for them." (Śikṣāṣṭakam, 2)

Merely by chanting we can have all the advantages of personal association with Kṛṣṇa. Lord Caitanya Mahāprabhu, who is not only considered to be a realized soul but an incarnation of Kṛṣṇa Himself, has pointed out that in this age of Kali, although men have no real facilities for self-realization, Kṛṣṇa is so kind that He has given this śabda (sound incarnation) to be utilized as the yuga-dharma, or way of realization of this age. No special qualification is necessary for this method; we need not even know Sanskrit. The vibrations of Hare Kṛṣṇa are so potent that anyone can immediately begin chanting them, without any knowledge of Sanskrit whatsoever.

vedeṣu yajñeṣu tapaḥsu caiva dāneṣu yat puṇya-phalaṁ pradiṣṭam atyeti tat sarvam idaṁ viditvā yogī paraṁ sthānam upaiti cādyam

"A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing austere sacrifices, giving charity, or pursuing philosophical and fruitive activities. At the end he reaches the supreme abode." ([[Vanisource:BG 8.28|BG 8.28]])

Here Kṛṣṇa says that the purpose of all Vedic instructions is to achieve the ultimate goal of life - to go back to Godhead. All scriptures from all countries aim at this goal. This has also been the message of all religious reformers or ācāryas. In the West, for example, Lord Jesus Christ spread this same message. Similarly, Lord Buddha and Muhammad. No one advises us to make our permanent settlement here in this material world. There may be small differences according to country, time, and circumstance, and according to scriptural injunction, but the main principle that we are not meant for this material world but for the spiritual world is accepted by all genuine transcendentalists. All indications for the satisfaction of our soul's innermost desires point to those worlds of Kṛṣṇa beyond birth and death.
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Sruti, the Vedas, smrti, the Puranas and other literatures, dharma-sastra, smrti-sastra and Purana, pancarati-vidhi - without reference to all these authentic literature, any kind of devotional activities are not accepted by the Gosvamis

2024-05-04T12:15:59Z

Purnamasi:

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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Nectar_of_Devotion_Lectures" class="sub_section" sec_index="2" parent="Lectures" text="Nectar of Devotion Lectures"><h3>Nectar of Devotion Lectures</h3>
</div>
<div id="TheNectarofDevotionVrndavanaNovember71972_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="35" link="The Nectar of Devotion -- Vrndavana, November 7, 1972" link_text="The Nectar of Devotion -- Vrndavana, November 7, 1972">
<div class="heading">śruti, the Vedas, smṛti, the Purāṇas and other literatures, dharma-śāstra, smṛti-śāstra and Purāṇa, pañcarāti-vidhi—without reference to all these authentic literature, any kind of devotional activities are not accepted by the Gosvāmīs. They say, "Without any reference to these all Vedic literatures, any kind of devotional service is simply disturbance." Pañcarātri-vidhiṁ vinā aikāntikī harer bhaktir upātāyaiva kalpate. Utpāt, disturbance.
</div>
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 7, 1972|The Nectar of Devotion -- Vrndavana, November 7, 1972]]: </span><div class="text"><p style="display: inline;">Pradyumna: "This tight knot of false ego is due to ignorance. As long as one is ignorant about his identification, he is sure to act wrongly and thereby become entangled in material contamination. This ignorance of factual knowledge can also be dissipated by Kṛṣṇa consciousness, as it is confirmed in the Padma Purāṇa as follows: 'Pure devotional service in Kṛṣṇa consciousness...' "</p>
<p>Prabhupāda: Śrīla Rūpa Gosvāmī is giving evidences from different Vedic literatures to support his statement. Here is a statement from Padma Purāṇa. Śrīla Jīva Gosvāmī, in his Tattva-sandarbha, has proved it, without any doubt, that the Purāṇas are supplementary to Vedas. They are... Just like Upaniṣads is part and parcel of the Vedas, similarly, Purāṇas are also part and parcel of the Vedic literature. There are philosophers, the Māyāvādī philosophers, they do not accept Purāṇas as Vedic literature, but Śrīla Jīva Gosvāmī has proved in his Tattva-sandarbha, in the beginning, that Purāṇas, Mahābhārata, itihāsa-purāṇa, they are part and parcel of the Vedic literature. Supplementary. Purāṇa means that which supplements. So evidences from Purāṇa is as good as the evidence from the Vedic quotation. That is the verdict of Śrīla Jīva Gosvāmī. Śrīla Jīva Gosvāmī is not prepared to accept any statement which does not refer to the Vedic literatures: Vedas, Purāṇas, Upaniṣads, Mahābhārata, Rāmāyaṇa, like that. Śrīla Rūpa Gosvāmī also says in another place, śruti-smṛti-purāṇādi-pāñcarātriki-vidhiṁ vinā (Brs. 1.2.101). So he has taken purāṇas also as evidences, Vedic evidences. So śruti, the Vedas, smṛti, the Purāṇas and other literatures, dharma-śāstra, smṛti-śāstra and Purāṇa, pañcarāti-vidhi—without reference to all these authentic literature, any kind of devotional activities are not accepted by the Gosvāmīs. They say, "Without any reference to these all Vedic literatures, any kind of devotional service is simply disturbance." Pañcarātri-vidhiṁ vinā aikāntikī harer bhaktir upātāyaiva kalpate. Utpāt, disturbance. Go on.</p>
<p>Pradyumna: " 'Pure devotional service in Kṛṣṇa consciousness is the highest enlightenment, and when such enlightenment is there, it is just like a blazing forest fire, killing all the inauspicious snakes of desire.' The example is being given in this connection that when there is a forest fire, the extensive blazing automatically kills all the snakes in the forest. There are many, many snakes on the ground of the forest, and when a fire takes place, it burns the dried foliage, and the snakes are immediately attacked. Animals who have four legs can flee from the fire or can at least try to flee, but the snakes are immediately killed. Similarly, the blazing fire of Kṛṣṇa consciousness is so strong that the snakes of ignorance are immediately killed."</p>
<p>Prabhupāda: Go on.</p>
<p>Pradyumna: " 'Kṛṣṇa Consciousness is All-Auspicious.' Śrīla Rūpa Gosvāmī has given a definition of auspiciousness."</p>
<p>Prabhupāda: The snakes, kāla-sarpa, indriya. Prabodhānanda Sarasvatī has explained about these kāla-sarpas, snake... Our senses are compared with the snakes. Just like a snake, as soon as it touches somebody, it kills. It is very dangerous, touching by the lip of the snake. Similarly, a, a slight sense gratification is so dangerous, kāla-sarpa indriya-paṭalī, especially in the sex matter. So one... Yogis, they are training the senses how to restrain them from sense gratification, but a devotee, on account of their senses being engaged in the service of the Lord, there is no poisonous effect of the senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). Kṛṣṇa's another name is Hṛṣīkeśa. Rathaṁ sthāpaya acyuta. Hṛṣīkeśa. In the Bhagavad-gītā, this word is used, Hṛṣīkeśa. So Hṛṣīkeśa means "the master of the senses." Actually, our senses are given by Kṛṣṇa. We wanted a type of instrument to enjoy certain type of material enjoyment, and Kṛṣṇa has given us senses. Actually, the proprietor of the senses is Kṛṣṇa; therefore His name is Hṛṣīkeśa, "master of the senses." So if we actually use the senses for the service of the proprietor of the senses, that is bhakti. Do not..., we do not want to stop the activities of the senses, but it is, they are used for the purpose of the sense proprietor, Hṛṣīkeśa. That is called bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). Bhakti means don't use the senses for sense gratification. Apply the senses for the satisfaction of the proprietor of the senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). Go on.</p>
</div>
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</div>

Some scholars argue that simply by following the principles of varna and asrama one can gradually rise up to the perfections reached by practicing devotional service, but this argument is not accepted by the great authorities

2024-05-04T12:14:47Z

Purnamasi:

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{{terms|"Some scholars argue that simply by following the principles of varṇa and āśrama one can gradually rise up to the perfections reached by practicing devotional service, but this argument is not accepted by the great authorities"}}
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[[Category:The Nectar of Devotion Chapter 13 - The Maha-mantra]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
[[Category:Not Accepted By Devotees of God]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Nectar of Devotion</h3>
</div>
<div class="quote">
<div class="quote_heading">
Some scholars argue that simply by following the principles of varṇa and āśrama one can gradually rise up to the perfections reached by practicing devotional service, but this argument is not accepted by the great authorities. Lord Caitanya also condemned this idea while He was talking with Rāmānanda Rai about the gradual development of devotional service.
</div>

<div class="quote_link">
[[Vanisource:NOD 13 (1970)|Nectar of Devotion, 13]]
</div>
<div class="text">
Again, he has described Mathurā-maṇḍala: "I remember the Lord standing by the banks of the Yamunā River, so beautiful amidst the kadamba trees, where many birds are chirping in the gardens. And these impressions are always giving me transcendental realization of beauty and bliss." This feeling about Mathurā-maṇḍala and Vṛndāvana by Rūpa Gosvāmī can actually be felt even by nondevotees. The places in the eighty-four-square-mile district of Mathurā are so beautifully situated on the banks of the River Yamunā that anyone who goes there will never want to return to this material world. These statements by Rūpa Gosvāmī are factually realized descriptions of Mathurā and Vṛndāvana. All these qualities prove that Mathurā and Vṛndāvana are situated transcendentally. Otherwise, there is no possibility of invoking our transcendental sentiments in these places. Such transcendental feelings are aroused immediately and without fail after one arrives in Mathurā or Vṛndāvana.

In these statements about devotional service, sometimes it may appear that the results have been overestimated; but actually there is no overestimation. Some devotees, as is evidenced from revealed scriptures, have had immediate results by such association, although this is not possible for all. For example, the Kumāras immediately became devotees simply by smelling the incense in the temple. Bilvamaṅgala Thākur simply heard about Kṛṣṇa and then immediately gave up his beautiful girl friend and started out for Mathurā and Vṛndāvana, where he became a perfect Vaiṣṇava. So these statements are not overestimations, nor are they stories. They are actual facts, but are true for certain devotees and do not necessarily apply to all. These descriptions, even if considered overestimations, must be taken as they are in order to divert our attention from the fleeting material beauty to the eternal beauty of Kṛṣṇa consciousness. And for a person who is already in contact with Kṛṣṇa consciousness, the described results are not unusual.

Some scholars argue that simply by following the principles of varṇa and āśrama one can gradually rise up to the perfections reached by practicing devotional service, but this argument is not accepted by the great authorities. Lord Caitanya also condemned this idea while He was talking with Rāmānanda Rai about the gradual development of devotional service. He rejected the idea of the importance of varṇāśrama-dharma when it was put forward by Rāmānanda Rai. He said that this advancement of varṇa and āśrama is merely external. There is a higher principle. In the Bhagavad-gītā also the Lord says that one has to give up all other principles of elevation and take simply to the method of Kṛṣṇa consciousness. That will help him in achieving the highest perfection of life.

In the [[Vanisource:SB 11.20.9|Eleventh Canto, 20th Chapter, 8th verse]], of the Śrīmad-Bhāgavatam the Lord Himself says: "One should execute the prescribed duties of varṇa and āśrama as long as he has not developed spontaneous attachment for hearing about My pastimes and activities." In other words, the prescribed forms of varṇa and āśrama are ritualistic ceremonies of religion intended for economic development, sense gratification or for salvation. All of these things are recommended for persons who have not developed Kṛṣṇa consciousness; in fact, all such activities are recommended in the revealed scriptures only to bring one to the point of Kṛṣṇa consciousness. But one who has already developed spontaneous attachment for Kṛṣṇa does not require to execute the duties prescribed in the scriptures.
</div>
</div>
</div>

Usually the features shown in the material world have no existence in the Vaikuntha planets, and thus they are not accepted by the pure devotees

2024-05-04T12:11:45Z

Purnamasi:

<div id="compilation">
<div id="facts">
{{terms|"Usually the features shown in the material world have no existence in the Vaikuṇṭha planets, and thus they are not accepted by the pure devotees"}}
{{notes|}}
{{compiler|Iswaraj}}
{{complete|ALL}}
{{first|2020-08-18T08:05:28Z}}
{{last|2020-08-18T08:05:28Z}}
{{totals_by_section|BG=0|SB=1|CC=0|OB=0|Lec=0|Con=0|Let=0}}
{{total|1}}
{{toc right}}
[[Category:Usual]]
[[Category:God's Features]]
[[Category:God's Showing]]
[[Category:God's Material World]]
[[Category:No Existence]]
[[Category:God in the Vaikuntha Planets]]
[[Category:They Are Not]]
[[Category:Not Accepted by Pure Devotees Who Know God Well]]
[[Category:Srimad-Bhagavatam, Canto 02 Chapter 10 Purports - Bhagavatam Is the Answer to All Questions]]
[[Category:Srimad Bhagavatam, Canto 02 Purports]]
[[Category:Not Accepted By Devotees of God]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 2</h3>
</div>
<div class="quote">
<div class="quote_heading">
Usually the features shown in the material world have no existence in the Vaikuṇṭha planets, and thus they are not accepted by the pure devotees. What the pure devotees worship from the very beginning are eternal forms of the Lord existing in the Vaikuṇṭha planets.
</div>

<div class="quote_link">
[[Vanisource:SB 2.10.35|SB 2.10.35, Translation and Purport]]
</div>
<div class="quote_translation">
Neither of the above forms of the Lord, as just described unto you from the material angle of vision, is accepted by the pure devotees of the Lord who know Him well.
</div>
<div class="text">
<div class="purport">

The impersonalists think of the Absolute Personality of Godhead in two different ways, as above mentioned. On the one hand they worship the Lord in His viśva-rūpa, or all-pervading universal form, and on the other they think of the Lord's unmanifested, indescribable, subtle form. The theories of pantheism and monism are respectively applicable to these two conceptions of the Supreme as gross and subtle, but both of them are rejected by the learned pure devotees of the Lord because they are aware of the factual position. This is very clearly mentioned in the Eleventh Chapter of the Bhagavad-gītā, which records Arjuna's experience of the viśva-rūpa of the Supreme Lord Śrī Kṛṣṇa.

<div class="quote_verse">
:adṛṣṭa-pūrvaṁ hṛṣito 'smi dṛṣṭvā
:bhayena ca pravyathitaṁ mano me
:tad eva me darśaya deva rūpaṁ
:prasīda deveśa jagan-nivāsa
:([[Vanisource:BG 11.45 (1972)|BG 11.45]])
</div>

Arjuna, as a pure devotee of the Lord, never previously saw the contemplated universal form of the Lord (viśva-rūpa), but when he did see it, his curiosities were satisfied. But he was not happy to see such a form of the Lord because of his attachment as a pure devotee. He was afraid to see the gigantic form of the Lord. He therefore prayed to the Lord to assume His four-handed Nārāyaṇa or Kṛṣṇa form, which alone could please Arjuna. Undoubtedly the Lord has the supreme potency to exhibit Himself in multifarious forms, but the pure devotees of the Lord are interested in His forms as eternally exhibited in the abode of the Lord, known as the tripād-vibhūti or kingdom of God. The Lord in the tripād-vibhūti abode exhibits Himself in two forms, either with four hands or with two hands. The viśva-rūpa exhibited in the material manifestation has unlimited hands and unlimited dimensions with everything unlimited. The pure devotees of the Lord worship Him in His Vaikuṇṭha forms as Nārāyaṇa or Kṛṣṇa. Sometimes the same Vaikuṇṭha forms of the Lord are in the material world also by His grace as Śrī Rāma, Śrī Kṛṣṇa, Śrī Narasiṁhadeva, etc., and thus the pure devotees also worship them. Usually the features shown in the material world have no existence in the Vaikuṇṭha planets, and thus they are not accepted by the pure devotees. What the pure devotees worship from the very beginning are eternal forms of the Lord existing in the Vaikuṇṭha planets. The nondevotee impersonalists imagine the material forms of the Lord, and ultimately they merge in the impersonal brahmajyoti of the Lord, whereas the pure devotees of the Lord are worshipers of the Lord both in the beginning and also in the perfect stage of salvation, eternally. The worship of the pure devotee never stops, whereas the worship of the impersonalist stops after his attainment of salvation, when he merges in the impersonal form of the Lord known as the brahmajyoti. Therefore the pure devotees of the Lord are described here as vipaścita, or the learned who are in the knowledge of the Lord perfectly.

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

The words or songs of a person not fixed in Vaisnava behavior, not strictly following the rules and regulations and chanting the Hare Krsna mantra should not be accepted by pure devotees

2024-05-04T12:02:38Z

Purnamasi:

<div id="compilation">
<div id="facts">
{{terms|"The words or songs of a person not fixed in Vaiṣṇava behavior, not strictly following the rules and regulations and chanting the Hare Kṛṣṇa mantra should not be accepted by pure devotees"}}
{{notes|}}
{{compiler|vanisevadasa}}
{{complete|ALL}}
{{first|2020-11-22T14:21:37Z}}
{{last|2020-11-22T14:21:37Z}}
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{{total|1}}
{{toc right}}
[[Category:Words]]
[[Category:Songs]]
[[Category:Fixed]]
[[Category:Vaisnava - Devotees of God]]
[[Category:Behavior of a Devotee of God]]
[[Category:Not Follow]]
[[Category:Strictly Follow]]
[[Category:Follow the Rules and Regulations]]
[[Category:Chanting Hare Krsna]]
[[Category:Hare Krsna Mantra]]
[[Category:Should Not Be]]
[[Category:Acceptance of a Devotee of God]]
[[Category:Pure Devotees of God]]
[[Category:Srimad-Bhagavatam, Canto 06 Chapter 16 Purports - King Citraketu Meets the Supreme Lord]]
[[Category:Srimad Bhagavatam, Canto 06 Purports]]
[[Category:Not Accepted By Devotees of God]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 6</h3>
</div>
<div class="quote">
<div class="quote_heading">
The words or songs of a person not fixed in Vaiṣṇava behavior, not strictly following the rules and regulations and chanting the Hare Kṛṣṇa mantra should not be accepted by pure devotees. The words sātvata-śāstra-vigraham indicate that the sac-cid-ānanda (BS 5.1) body of the Lord can never be accepted to be made of māyā. Devotees do not offer prayers to the Lord in an imaginary form. The existence of the Lord's form is supported by all Vedic literature.
</div>

<div class="quote_link">
[[Vanisource:SB 6.16.33|SB 6.16.33, Translation and Purport]]
</div>
<div class="quote_translation">
Thereafter, by controlling his mind with his intelligence and thus restricting his senses from external engagements, he recovered suitable words with which to express his feelings. Thus he began offering prayers to the Lord, who is the personification of the holy scriptures [the sātvata-saṁhitās like the Brahma-saṁhitā and the Nārada-pañcarātra] and who is the spiritual master of all. He offered his prayers as follows.
</div>
<div class="text">
One cannot offer prayers to the Lord with mundane words. One must become spiritually advanced by controlling the mind and senses. Then he can find suitable words to offer in prayers to the Lord. Quoting the following verse from the Padma Purāṇa, Śrīla Sanātana Gosvāmī forbids us to sing any song not sung by authorized devotees.

<div class="quote_verse">
:avaiṣṇava-mukhodgīrṇaṁ
:pūtaṁ hari-kathāmṛtam
:śravaṇaṁ naiva kartavyaṁ
:sarpocchiṣṭaṁ yathā payaḥ
</div>

The words or songs of a person not fixed in Vaiṣṇava behavior, not strictly following the rules and regulations and chanting the Hare Kṛṣṇa mantra should not be accepted by pure devotees. The words sātvata-śāstra-vigraham indicate that the sac-cid-ānanda (BS 5.1) body of the Lord can never be accepted to be made of māyā. Devotees do not offer prayers to the Lord in an imaginary form. The existence of the Lord's form is supported by all Vedic literature.
</div>
</div>
</div>

An ordinary man not supported by authorized statements of the sastras and acaryas should not be accepted as an incarnation or devotee

2024-05-04T11:51:45Z

Purnamasi:

<div id="compilation">
<div id="facts">
{{terms|"Nor should an ordinary man not supported by authorized statements of the śāstras and ācāryas be accepted as an incarnation or devotee"}}
{{notes|}}
{{compiler|Nirmal}}
{{complete|ALL}}
{{first|2020-09-26T15:40:22Z}}
{{last|2020-09-26T15:40:22Z}}
{{totals_by_section|BG=0|SB=1|CC=0|OB=0|Lec=0|Con=0|Let=0}}
{{total|1}}
{{toc right}}
[[Category:Ordinary Men]]
[[Category:No Support]]
[[Category:Authorized Statements]]
[[Category:Sastra]]
[[Category:Acarya - Devotees of God]]
[[Category:Men Should Not]]
[[Category:Should Not Be]]
[[Category:Accepted As Devotees of God]]
[[Category:Accepted By All the Acaryas]]
[[Category:Incarnation]]
[[Category:Srimad-Bhagavatam, Canto 04 Chapter 21 Purports - Instructions by Maharaja Prthu]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]

</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
Sometimes people misunderstand an incarnation of the Supreme Personality of Godhead to be an ordinary man. The Supreme Godhead, His incarnations or His devotees may pose themselves as ordinary men, but they are never to be considered as such. Nor should an ordinary man not supported by authorized statements of the śāstras and ācāryas be accepted as an incarnation or devotee.
</div>

<div class="quote_link">
[[Vanisource:SB 4.21.11|SB 4.21.11, Translation and Purport]]
</div>
<div class="quote_translation">
The great saintly sage Maitreya told Vidura: My dear Vidura, King Pṛthu lived in the tract of land between the two great rivers Ganges and Yamunā. Because he was very opulent, it appeared that he was enjoying his destined fortune in order to diminish the results of his past pious activities.
</div>
<div class="text">
The terms "pious" and "impious" are applicable only in reference to the activities of an ordinary living being. But Mahārāja Pṛthu was a directly empowered incarnation of Lord Viṣṇu; therefore he was not subject to the reactions of pious or impious activities. As we have already explained previously, when a living being is specifically empowered by the Supreme Lord to act for a particular purpose, he is called a śaktyāveśa-avatāra. Pṛthu Mahārāja was not only a śaktyāveśa-avatāra but also a great devotee. A devotee is not subjected to the reactions resulting from past deeds. In the Brahma-saṁhitā it is said, karmāṇi nirdahati kintu ca bhakti-bhājām: (BS 5.54) for devotees the results of past pious and impious activities are nullified by the Supreme Personality of Godhead. The words ārabdhān eva mean "as if achieved by past deeds," but in the case of Pṛthu Mahārāja there was no question of reaction to past deeds, and thus the word eva is used here to indicate comparison to ordinary persons. In Bhagavad-gītā the Lord says, avajānanti māṁ mūḍhāḥ ([[Vanisource:BG 9.11 (1972)|BG 9.11]]). This means that sometimes people misunderstand an incarnation of the Supreme Personality of Godhead to be an ordinary man. The Supreme Godhead, His incarnations or His devotees may pose themselves as ordinary men, but they are never to be considered as such. Nor should an ordinary man not supported by authorized statements of the śāstras and ācāryas be accepted as an incarnation or devotee. By the evidence of śāstra, Sanātana Gosvāmī detected Lord Caitanya Mahāprabhu to be a direct incarnation of Kṛṣṇa, the Supreme Personality of Godhead, although Lord Caitanya never disclosed the fact. It is therefore generally recommended that the ācārya, or guru, should not be accepted as an ordinary man.
</div>
</div>
</div>

An occupational duty of the brahmana is to teach Vedic knowledge, but unless there is an emergency, this professional duty should not be accepted by the ksatriyas, vaisyas or sudras

2024-05-04T11:50:56Z

Purnamasi:

<div id="compilation">
<div id="facts">
{{terms|"an occupational duty of the brāhmaṇa is to teach Vedic knowledge, but unless there is an emergency, this professional duty should not be accepted by the kṣatriyas, vaiśyas or śūdras"}}
{{notes|}}
{{compiler|Nirmal}}
{{complete|ALL}}
{{first|2020-12-18T18:25:22Z}}
{{last|2020-12-18T18:25:22Z}}
{{totals_by_section|BG=0|SB=1|CC=0|OB=0|Lec=0|Con=0|Let=0}}
{{total|1}}
{{toc right}}
[[Category:Six Occupational Duties of a Brahmana]]
[[Category:Duty of a Brahmana]]
[[Category:Brahmanas and Teaching‎]]
[[Category:Vedic Knowledge]]
[[Category:Unless There Is...]]
[[Category:Emergency]]
[[Category:Professional]]
[[Category:Should Not Be]]
[[Category:Accept]]
[[Category:Duty of a Ksatriya]]
[[Category:Mercantile Class - Vaisya]]
[[Category:Laborer Class - Sudra]]
[[Category:Srimad-Bhagavatam, Canto 07 Chapter 11 Purports - The Perfect Society: Four Social Classes]]
[[Category:Srimad Bhagavatam, Canto 07 Purports]]

</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 7</h3>
</div>
<div class="quote">
<div class="quote_heading">
The occupational duty of a brāhmaṇa should not be accepted by persons in lower social orders, especially vaiśyas and śūdras. For example, an occupational duty of the brāhmaṇa is to teach Vedic knowledge, but unless there is an emergency, this professional duty should not be accepted by the kṣatriyas, vaiśyas or śūdras.
</div>

<div class="quote_link">
[[Vanisource:SB 7.11.17|SB 7.11.17, Translation and Purport]]
</div>
<div class="quote_translation">
Except in a time of emergency, lower persons should not accept the occupational duties of those who are higher. When there is such an emergency, of course, everyone but the kṣatriya may accept the means of livelihood of others.
</div>
<div class="text">
The occupational duty of a brāhmaṇa should not be accepted by persons in lower social orders, especially vaiśyas and śūdras. For example, an occupational duty of the brāhmaṇa is to teach Vedic knowledge, but unless there is an emergency, this professional duty should not be accepted by the kṣatriyas, vaiśyas or śūdras. Even a kṣatriya cannot accept the duties of a brāhmaṇa unless there is an emergency, and then even if he does so he should not accept charity from anyone else. Sometimes brāhmaṇas protest against our Kṛṣṇa consciousness movement for creating brāhmaṇas from Europeans, or, in other words, from mlecchas and yavanas. This movement, however, is here supported in Śrīmad-Bhāgavatam. At the present moment, society is in a chaotic condition, and everyone has given up the cultivation of spiritual life, which is especially meant for the brāhmaṇas. Because spiritual culture has been stopped all over the world, there is now an emergency, and therefore it is now time to train those who are considered lower and condemned, so that they may become brāhmaṇas and take up the work of spiritual progress. The spiritual progress of human society has been stopped, and this should be considered an emergency. Here is solid support from Nārada Muni of the movement known as Kṛṣṇa consciousness.
</div>
</div>
</div>

Herein (SB 7.11.35) it is clearly stated by Narada Muni that one should not be accepted as a brahmana, ksatriya, vaisya or sudra according to birth, for although this is going on now, it is not accepted by the sastras

2024-05-04T11:49:44Z

Purnamasi:

<div id="compilation">
<div id="facts">
{{terms|"Herein it is clearly stated by Nārada Muni that one should not be accepted as a brāhmaṇa, kṣatriya, vaiśya or śūdra according to birth, for although this is going on now, it is not accepted by the śāstras"}}
{{notes|}}
{{compiler|Nirmal}}
{{complete|ALL}}
{{first|2020-12-20T10:06:20Z}}
{{last|2020-12-20T10:06:20Z}}
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[[Category:Herein the Srimad-Bhagavatam]]
[[Category:Clearly Stated]]
[[Category:A Spiritual Master Says]]
[[Category:Narada Muni]]
[[Category:One Should Not]]
[[Category:Should Not Be]]
[[Category:Accepted as a Brahmana]]
[[Category:Not a Brahmana‎]]
[[Category:Administrative Class - Ksatriya]]
[[Category:Mercantile Class - Vaisya]]
[[Category:Laborer Class - Sudra]]
[[Category:According]]
[[Category:Birth]]
[[Category:Although]]
[[Category:This Is]]
[[Category:Going On]]
[[Category:It Is Not]]
[[Category:Sastra]]
[[Category:Srimad-Bhagavatam, Canto 07 Chapter 11 Purports - The Perfect Society: Four Social Classes]]
[[Category:Srimad Bhagavatam, Canto 07 Purports]]
[[Category:Not Accepted By Devotees of God]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 7</h3>
</div>
<div class="quote">
<div class="quote_heading">
Herein it is clearly stated by Nārada Muni that one should not be accepted as a brāhmaṇa, kṣatriya, vaiśya or śūdra according to birth, for although this is going on now, it is not accepted by the śāstras. As stated in Bhagavad-gītā (BG 4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ. Thus the four divisions of society—brāhmaṇa, kṣatriya, vaiśya and śūdra—are to be ascertained according to qualities and activities.
</div>

<div class="quote_link">
[[Vanisource:SB 7.11.35|SB 7.11.35, Translation and Purport]]
</div>
<div class="quote_translation">
If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya or śūdra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification.
</div>
<div class="text">
Herein it is clearly stated by Nārada Muni that one should not be accepted as a brāhmaṇa, kṣatriya, vaiśya or śūdra according to birth, for although this is going on now, it is not accepted by the śāstras. As stated in Bhagavad-gītā ([[Vanisource:BG 4.13 (1972)|BG 4.13]]), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ. Thus the four divisions of society—brāhmaṇa, kṣatriya, vaiśya and śūdra—are to be ascertained according to qualities and activities. If one was born in a brāhmaṇa family and has acquired the brahminical qualifications, he is to be accepted as a brāhmaṇa; otherwise, he should be considered a brahma-bandhu. Similarly, if a śūdra acquires the qualities of a brāhmaṇa, although he was born in a śūdra family, he is not a śūdra; because he has developed the qualities of a brāhmaṇa, he should be accepted as a brāhmaṇa. The Kṛṣṇa consciousness movement is meant to develop these brahminical qualities. Regardless of the community in which one was born, if one develops the qualities of a brāhmaṇa he should be accepted as a brāhmaṇa, and he then may be offered the order of sannyāsa. Unless one is qualified in terms of the brahminical symptoms, one cannot take sannyāsa. In designating a person a brāhmaṇa, kṣatriya, vaiśya or śūdra, birth is not the essential symptom. This understanding is very important. Herein Nārada Muni distinctly says that one may be accepted according to the caste of his birth if he has the corresponding qualifications, but otherwise he should not. One who has attained the qualifications of a brāhmaṇa, regardless of where he was born, should be accepted as a brāhmaṇa. Similarly, if one has developed the qualities of a śūdra or a caṇḍāla, regardless of where he was born, he should be accepted in terms of those symptoms.
</div>
</div>
</div>

Blind men may lead many other blind followers without true knowledge of material conditions, but they are not accepted by devotees like Prahlada Maharaja

2024-05-04T11:37:55Z

Purnamasi:

<div id="compilation">
<div id="facts">
{{terms|"blind men may lead many other blind followers without true knowledge of material conditions, but they are not accepted by devotees like Prahlāda Mahārāja"}}
{{notes|}}
{{compiler|Angela}}
{{complete|ALL}}
{{first|2020-12-08T16:21:17Z}}
{{last|2020-12-08T16:21:17Z}}
{{totals_by_section|BG=0|SB=1|CC=0|OB=0|Lec=0|Con=0|Let=0}}
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[[Category:Blind Men]]
[[Category:May (Might)]]
[[Category:Leading]]
[[Category:Many Other]]
[[Category:Followers]]
[[Category:Blind Following]]
[[Category:Blind Followers]]
[[Category:Without]]
[[Category:True Knowledge]]
[[Category:Knowledge Of...]]
[[Category:Material Condition]]
[[Category:They Are Not]]
[[Category:Do Not Accept]]
[[Category:Devotees of God]]
[[Category:Prahlada]]
[[Category:Srimad-Bhagavatam, Canto 07 Chapter 05 Purports - Prahlada Maharaja, the Saintly Son of Hiranyakasipu]]
[[Category:Srimad Bhagavatam, Canto 07 Purports]]
[[Category:Not Accepted By Devotees of God]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 7</h3>
</div>
<div class="quote">
<div class="quote_heading">
The knowledge of the materialists is restricted within the four-billion-mile limit of this material world, which is in the dark portion of the creation; they do not know that beyond the material world is the spiritual world. Unless one is a devotee of the Lord, one cannot understand the existence of the spiritual world. Gurus, teachers, who are simply interested in this material world are described in this verse as andha, blind. Such blind men may lead many other blind followers without true knowledge of material conditions, but they are not accepted by devotees like Prahlāda Mahārāja.
</div>

<div class="quote_link">
[[Vanisource:SB 7.5.31|SB 7.5.31, Translation and Purport]]
</div>
<div class="quote_translation">
Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viṣṇu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.
</div>
<div class="text">
Since there must always be a difference of opinion between demons and devotees, Hiraṇyakaśipu, when criticized by his son Prahlāda Mahārāja, should not have been surprised that Prahlāda Mahārāja differed from his way of life. Nonetheless, Hiraṇyakaśipu was extremely angry and wanted to rebuke his son for deriding his teacher or spiritual master, who had been born in the brāhmaṇa family of the great ācārya Śukrācārya. The word śukra means "semen," and ācārya refers to a teacher or guru. Hereditary gurus, or spiritual masters, have been accepted everywhere since time immemorial, but Prahlāda Mahārāja declined to accept such a seminal guru or take instruction from him. An actual guru is śrotriya, one who has heard or received perfect knowledge through paramparā, the disciplic succession. Therefore Prahlāda Mahārāja did not recognize a seminal spiritual master. Such spiritual masters are not at all interested in Viṣṇu. Indeed, they are hopeful of material success (bahir-artha-māninaḥ). The word bahiḥ means "external," artha means "interest," and mānina means "taking very seriously." Generally speaking, practically everyone is unaware of the spiritual world. The knowledge of the materialists is restricted within the four-billion-mile limit of this material world, which is in the dark portion of the creation; they do not know that beyond the material world is the spiritual world. Unless one is a devotee of the Lord, one cannot understand the existence of the spiritual world. Gurus, teachers, who are simply interested in this material world are described in this verse as andha, blind. Such blind men may lead many other blind followers without true knowledge of material conditions, but they are not accepted by devotees like Prahlāda Mahārāja. Such blind teachers, being interested in the external, material world, are always bound by the strong ropes of material nature.
</div>
</div>
</div>

A Krsna conscious person should not be disturbed whether his preaching work is being accepted by the people or not

2024-05-04T11:35:13Z

Purnamasi:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG31830LosAngelesDecember301968_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="124" link="Lecture on BG 3.18-30 -- Los Angeles, December 30, 1968" link_text="Lecture on BG 3.18-30 -- Los Angeles, December 30, 1968">
<div class="heading">A Kṛṣṇa conscious person should not be disturbed whether his preaching work is being accepted by the people or not. It doesn't matter.
</div>

<mp3player>https://vanipedia.s3.amazonaws.com/clip/681230BG-LOS_ANGELES_clip002.mp3</mp3player>
<span class="link">[[Vanisource:Lecture on BG 3.18-30 -- Los Angeles, December 30, 1968|Lecture on BG 3.18-30 -- Los Angeles, December 30, 1968]]: </span><div class="text"><p style="display: inline;">
Tamāla Kṛṣṇa: "A person acting for Kṛṣṇa, or in Kṛṣṇa consciousness, under proper guidance and without attachment to the result of the work, is certainly making progress toward the supreme goal of life. Indirectly, Arjuna is told that he should fight the Battle of Kurukṣetra without attachment in the interest of Kṛṣṇa, because Kṛṣṇa wanted him to fight."

"To be a good man or a nonviolent man is also a personal attachment, but to act on behalf of the Supreme's desire is to act without attachment for the result. That is the perfect action of the highest degree, recommended by the Supreme Personality of Godhead, Śrī Kṛṣṇa."

"Vedic rituals, like prescribed sacrifices, are performed by persons for purification of impious activities that were performed in the field of sense gratification. But a person who is acting in Kṛṣṇa consciousness is transcendental to the actions and reactions of good or evil work. A Kṛṣṇa conscious person has no attachment for the result, but acts on behalf of Kṛṣṇa alone. He engages in all kinds of activities, but is completely non-attached."

Prabhupāda: Yes. Just like you go to your office. You are working on behalf of the particular office. So your duty is to discharge the occupation which is entrusted upon you. So far the loss or gain of that department or that establishment, you have nothing to do.

So a Kṛṣṇa conscious person acts on behalf of Kṛṣṇa. These boys, they are going to preach Kṛṣṇa consciousness. People may receive it or not receive it, that doesn't matter; their duty is to preach. The fortunate person will be attracted, unfortunate may not be attracted, but they have to do the duty. It is very simple.

So a Kṛṣṇa conscious person should not be disturbed whether his preaching work is being accepted by the people or not. It doesn't matter. My Guru Mahārāja used to say that . . . if somebody said that, "We went to preach in such-and-such place. Only there were three or four, attendance," so my Guru Mahārāja used to encourage them—and it is factual—that "Why, two, three men were there was sufficient. If there were none, you could speak and the walls would hear you." You see? "Why you are disappointed?"

So even the walls, they hear, then our ''kīrtana'' is sufficient. You don't mind. Because only fortunate person . . . ''bahūnāṁ janmanām ante'' ([[Vanisource:BG 7.19 (1972)|BG 7.19]]).

''Manuṣyāṇāṁ sahasreṣu ''([[Vanisource:BG 7.3 (1972)|BG 7.3]]). So to become God conscious, to (become) Kṛṣṇa conscious, is not very cheap thing. It requires a great amount of austerity, penance to come to this stage. So never be disappointed that because people are not responding. You see?

There are many good examples. When Lord Jesus Christ also preached God consciousness, only a few followers were there, and still, he had to sacrifice his life. But he was never disappointed. That should be attitude of the preacher. People may accept it or not accept it, we should go on. Because if Kṛṣṇa is satisfied, if Kṛṣṇa sees, "Oh, these boys are doing very nice. They are trying their best to preach," that is your reward. That's all. People may accept or not accept, it doesn't matter. </p>
</div>
</div>
</div>

As such, the argument of the Mayavadi philosophers that this world is false is not accepted by the Vaisnava philosophers

2024-05-04T11:28:56Z

Purnamasi:

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[[Category:Krsna Book Chapter 87 - Prayers by the Personified Vedas]]
[[Category:Krsna Book Chapters 01 to 90]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
As such, the argument of the Māyāvādī philosophers that this world is false is not accepted by the Vaiṣṇava philosophers. The Lord Himself confirms that the view that there is no supreme cause of this material manifestation, that there is no God, and that everything is only the creation of the interaction of matter is a view of the asuras. The Māyāvādī philosopher sometimes puts forward the argument of the snake and the rope.
</div>

<div class="quote_link">
[[Vanisource:KB 87|Krsna Book, 87]]
</div>
<div class="text">
The personified Vedas continued: “Dear Lord, there are two classes of transcendentalists, the impersonalists and the personalists. The opinion of the impersonalists is that this material manifestation is false and that only the Absolute Truth is factual. The view of the personalists, however, is that the material world, although very temporary, is nevertheless not false but factual. Such transcendentalists have different arguments to establish the validity of their philosophies. Factually, the material world is simultaneously both truth and untruth. It is truth because everything is an expansion of the Supreme Absolute Truth, and it is untruth because the existence of the material world is temporary: it is created, and it is annihilated. Because of its different conditions of existence, the cosmic manifestation has no fixed position.” Those who advocate acceptance of this material world as false are generally known by the maxim brahma satyaṁ jagan mithyā. They put forward the argument that everything in the material world is prepared from matter. For example, there are many things made of clay, such as earthen pots, dishes and bowls. After their annihilation, these things may be transformed into many other material objects, but in all cases their existence as clay continues. An earthen water jug, after being broken, may be transformed into a bowl or dish, but either as a dish, bowl or water jug, the earth itself continues to exist. Therefore, the forms of a water jug, bowl or dish are false, but their existence as earth is real. This is the impersonalists’ version. This cosmic manifestation is certainly produced from the Absolute Truth, but because its existence is temporary, it is false; the impersonalists’ understanding is that the Absolute Truth, which is always present, is the only truth. In the opinion of other transcendentalists, however, this material world, being produced of the Absolute Truth, is also truth. The impersonalists argue that this is fallacious because it is sometimes found that matter is produced from spirit soul and sometimes that spirit soul is produced from matter. Such philosophers push forward the argument that although cow dung is dead matter, sometimes it is found that scorpions come out of cow dung. Similarly, dead matter like nails and hair comes out of the living body. Therefore, things produced of a certain thing are not always of the same quality as that thing. On the strength of this argument, Māyāvādī philosophers try to establish that although this cosmic manifestation is certainly an emanation from the Absolute Truth, the cosmic manifestation does not necessarily have truth in it. According to this view, the Absolute Truth, Brahman, should therefore be accepted as truth, whereas the cosmic manifestation, although a product of the Absolute Truth, cannot be taken as truth.

The view of the Māyāvādī philosopher, however, is stated in the Bhagavad-gītā to be the view of the asuras, or demons. The Lord says in the Bhagavad-gītā, asatyam apratiṣṭhaṁ te jagad āhur anīśvaram / aparaspara-sambhūtaṁ kim anyat kāma-haitukam: ([[Vanisource:BG 16.8 (1972)|BG 16.8]]) “The asuras’ view of this cosmic manifestation is that the whole creation is false. The asuras think that the mere interaction of matter is the source of the creation and that there is no controller or God.” But actually this is not the fact. From the Seventh Chapter of the Bhagavad-gītā we understand that the five gross elements—earth, water, fire, air and sky—plus the subtle elements—mind, intelligence and false ego—are the eight separated energies of the Supreme Lord. Beyond this inferior, material energy is a spiritual energy, known as the living entities. The living entities are accepted as the superior energy of the Lord. The whole cosmic manifestation is a combination of the inferior and superior energies, and the source of the energies is the Supreme Personality of Godhead. The Supreme Personality of Godhead has many different types of energies. This is confirmed in the Vedas: parāsya śaktir vividhaiva śrūyate ([[Vanisource:CC Madhya 13.65|CC Madhya 13.65, purport]]). “The transcendental energies of the Lord are variegated.” And because such varieties of energies have emanated from the Supreme Lord, they cannot be false. The Lord is ever-existing, and the energies are ever-existing. Some of the energy is temporary—sometimes manifested and sometimes unmanifested—but this does not mean that it is false. The example may be given that when a person is angry he does things which are different from his normal condition of life, but the fact that the mood of anger appears and disappears does not mean that the energy of anger is false. As such, the argument of the Māyāvādī philosophers that this world is false is not accepted by the Vaiṣṇava philosophers. The Lord Himself confirms that the view that there is no supreme cause of this material manifestation, that there is no God, and that everything is only the creation of the interaction of matter is a view of the asuras.The Māyāvādī philosopher sometimes puts forward the argument of the snake and the rope. In the dark of evening, a curled-up rope is sometimes, due to ignorance, taken for a snake. But mistaking the rope for a snake does not mean that the rope or the snake is false, and therefore this example, used by the Māyāvādīs to illustrate the falsity of the material world, is not valid. When a thing is taken as fact but actually has no existence at all, it is called false. But if something is mistaken for something else that exists, that does not mean it is false. The Vaiṣṇava philosophers use a very appropriate example, comparing this material world to an earthen pot. When we see an earthen pot, it does not at once disappear and turn into something else. It may be temporary, but the earthen pot is taken into use for bringing water, and we continue to see it as an earthen pot. Therefore, although the earthen pot is temporary and different from the original earth, we cannot say that it is false. We should therefore conclude that the earthen pot and the entire earth are both truths because one is the product of the other. We understand from the Bhagavad-gītā that after the dissolution of this cosmic manifestation, the material energy enters into the Supreme Personality of Godhead. The Supreme Personality of Godhead is ever-existing with His varied energies. Because the material creation is an emanation from Him, we cannot say that this cosmic manifestation is a product of something void. Kṛṣṇa is not void. Whenever we speak of Kṛṣṇa, He is present with His form, qualities, name, entourage and paraphernalia. Therefore, Kṛṣṇa is not impersonal. The original cause of everything is neither void nor impersonal but is the Supreme Person. Demons may say that this material creation is anīśvara, without a controller or God, but such arguments ultimately cannot stand.
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Anything not given by the Supreme Personality of Godhead is not accepted by the Bhagavat school as religion. In the beginning of SB it is said, Dharmah projita kaitavo. This kaitavo religion means cheating religion

2024-05-04T11:23:03Z

Purnamasi:

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<div id="section">
<h2>Correspondence</h2>
</div>
<div id="sub_section">
<h3>1974 Correspondence</h3>
</div>
<div class="quote">
<div class="quote_heading">
Regarding religious sentiment, according to Srimad-Bhagavatam there is no question of religious sentiment but religion. Religion is described as codes given by the Supreme Personality of Godhead.* Dharmah sakshad bhagavat. Anything not given by the Supreme Personality of Godhead is not accepted by the Bhagavat school as religion. In the beginning of Srimad-Bhagavatam it is said, Dharmah projita kaitavo. This kaitavo religion means cheating religion. Sriman Sridhar Swami the original commentator of Srimad Bhagavatam says religious systems up to the idea of liberation are cheating. So to preach Bhagavat religion sometimes we have to quote from the shastras what is not palatable to unscrupulous so called religious persons.
</div>

<div class="quote_link">
[[Vanisource:740516 - Letter to Sri Pannalalji written from Bombay|740516 - Letter to Sri Pannalalji written from Bombay]]
</div>
<div class="text">
Kindly accept my greetings. I beg to thank you for your letter of 11th May, 1974 and I have noted the contents. Your suggestion that "a few learned persons well versed in sanskrit and English be enrolled as members of the Society and then sent to foreign countries to preach"--is a very good suggestion.We are of course increasing the number of centers all over the world, but the difficulty is that as soon as foreigners accept the cult our men in India especially the rigid Brahmin society does not accept them as regular Vaisnavas. In some temples they are not even allowed to see the deity. The learned sanskrit scholars with English education must be well versed in the Vaisnava sastras, especially Bhagavad-gita and Srimad bhagavatam. In the Bhagavad-gita it is clearly said that anyone even from the lowest papayoni can be elevated to Krsna Consciousness and thus go back to home, back to Godhead. Similarly in the Srimad-Bhagavatam it is said

By Krsna's mercy and the unlimited potency of Lord Visnu, anyone can be purified as and Vaisnava and elevated to the Supreme position. Unless one learns this philosophy thoroughly he cannot become a preacher however learned and educated he may be.Regarding the article published in [[Vanisource:1973 Back to Godhead Number 53|Back to Godhead 53]] there was nothing wrong in that article rather it was the same statement as you said, "in a holy place sins are magnified four fold etc." But some interested persons who come within this category are making malicious propaganda taking advantage of the article. Anyway, we have published a Corrigendum for being published in Back to Godhead, the copy of which is enclosed herewith please find.Regarding religious sentiment, according to Srimad-Bhagavatam there is no question of religious sentiment but religion. Religion is described as codes given by the Supreme Personality of Godhead.* Dharmah sakshad bhagavat. Anything not given by the Supreme Personality of Godhead is not accepted by the Bhagavat school as religion. In the beginning of Srimad-Bhagavatam it is said, Dharmah projita kaitavo. This kaitavo religion means cheating religion. Sriman Sridhar Swami the original commentator of Srimad Bhagavatam says religious systems up to the idea of liberation are cheating. So to preach Bhagavat religion sometimes we have to quote from the shastras what is not palatable to unscrupulous so called religious persons. But in preaching we cannot do without quoting the proper verses. Sometime they take it adversely and we become subject to unwanted criticism. Actually there is no religion in the world accept Bhagavat religion, namely surrendering to the lotus feet of the Lord.
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Although brahmajyoti is not different from His (the Supreme Person) personal body, that sort of oneness (merging into the bodily luster of the Personality of Godhead) is not accepted by a pure devotee

2024-05-04T11:17:49Z

Purnamasi:

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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 25 Purports - The Glories of Devotional Service]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
Actually the impersonalists do not merge into the existence of the Supreme Person but into His personal bodily luster, which is called the brahmajyoti. Although that brahmajyoti is not different from His personal body, that sort of oneness (merging into the bodily luster of the Personality of Godhead) is not accepted by a pure devotee because the devotees engage in greater pleasure than the so-called pleasure of merging into His existence. The greatest pleasure is to serve the Lord.
</div>

<div class="quote_link">
[[Vanisource:SB 3.25.34|SB 3.25.34, Translation and Purport]]
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<div class="quote_translation">
A pure devotee, who is attached to the activities of devotional service and who always engages in the service of My lotus feet, never desires to become one with Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes and activities.
</div>
<div class="text">
There are five kinds of liberation stated in the scriptures. One is to become one with the Supreme Personality of Godhead, or to forsake one's individuality and merge into the Supreme Spirit. This is called ekātmatām. A devotee never accepts this kind of liberation. The other four liberations are: to be promoted to the same planet as God (Vaikuṇṭha), to associate personally with the Supreme Lord, to achieve the same opulence as the Lord and to attain the same bodily features as the Supreme Lord. A pure devotee, as will be explained by Kapila Muni, does not aspire for any of the five liberations. He especially despises as hellish the idea of becoming one with the Supreme Personality of Godhead. Śrī Prabodhānanda Sarasvatī, a great devotee of Lord Caitanya, said, kaivalyaṁ narakāyate: "The happiness of becoming one with the Supreme Lord, which is aspired for by the Māyāvādīs, is considered hellish." That oneness is not for pure devotees.

There are many so-called devotees who think that in the conditioned state we may worship the Personality of Godhead but that ultimately there is no personality; they say that since the Absolute Truth is impersonal, one can imagine a personal form of the impersonal Absolute Truth for the time being, but as soon as one becomes liberated the worship stops. That is the theory put forward by the Māyāvāda philosophy. Actually the impersonalists do not merge into the existence of the Supreme Person but into His personal bodily luster, which is called the brahmajyoti. Although that brahmajyoti is not different from His personal body, that sort of oneness (merging into the bodily luster of the Personality of Godhead) is not accepted by a pure devotee because the devotees engage in greater pleasure than the so-called pleasure of merging into His existence. The greatest pleasure is to serve the Lord. Devotees are always thinking about how to serve Him; they are always designing ways and means to serve the Supreme Lord, even in the midst of the greatest obstacles of material existence.

The Māyāvādīs accept the description of the pastimes of the Lord as stories, but actually they are not stories; they are historical facts. Pure devotees accept the narrations of the pastimes of the Lord not as stories but as Absolute Truth. The words mama pauruṣāṇi are significant. Devotees are very much attached to glorifying the activities of the Lord, whereas the Māyāvādīs cannot even think of these activities. According to them the Absolute Truth is impersonal. Without personal existence, how can there be activity? The impersonalists take the activities mentioned in the Śrīmad-Bhāgavatam, Bhagavad-gītā and other Vedic literatures as fictitious stories, and therefore they interpret them most mischievously. The have no idea of the Personality of Godhead. They unnecessarily poke their noses into the scripture and interpret it in a deceptive way in order to mislead the innocent public. The activities of Māyāvāda philosophy are very dangerous to the public, and therefore Lord Caitanya warned us never to hear from any Māyāvādī about any scripture. They will spoil the entire process, and the person hearing them will never be able to come to the path of devotional service to attain the highest perfection, or will be able to do so only after a very long time.

It is clearly stated by Kapila Muni that bhakti activities, or activities in devotional service, are transcendental to mukti. This is called pañcama-puruṣārtha. Generally, people engage in the activities of religion, economic development and sense gratification, and ultimately they work with an idea that they are going to become one with the Supreme Lord (mukti). But bhakti is transcendental to all these activities. The Śrīmad-Bhāgavatam, therefore, begins by stating that all kinds of pretentious religiosity is completely eradicated from the Bhāgavatam. Ritualistic activities for economic development and sense gratification and, after frustration in sense gratification, the desire to become one with the Supreme Lord, are all completely rejected in the Bhāgavatam. The Bhāgavatam is especially meant for the pure devotees, who always engage in Kṛṣṇa consciousness, in the activities of the Lord, and always glorify these transcendental activities. Pure devotees worship the transcendental activities of the Lord in Vṛndāvana, Dvārakā and Mathurā as they are narrated in the Śrīmad-Bhāgavatam and other purāṇas. The Māyāvādī philosophers completely reject them as stories, but actually they are great and worshipable subject matters and thus are relishable only for devotees. That is the difference between a Māyāvādī and a pure devotee.
</div>
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The modern theory that starvation is due to an increase in population is not accepted by the demigods or the devotees of the Lord

2024-05-04T11:14:29Z

Purnamasi:

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<div id="section">Not Accepted By Devotees of God]]
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
The modern theory that starvation is due to an increase in population is not accepted by the demigods or the devotees of the Lord. The devotees or demigods are fully aware that the Lord can maintain any number of living entities, provided they are conscious of how to eat. If they want to eat like ordinary animals, who have no God consciousness, then they must live in starvation, poverty and want, like the jungle animals in the forest. The jungle animals are also maintained by the Lord with their respective foodstuffs, but they are not advanced in God consciousness.
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<div class="quote_link">
[[Vanisource:SB 3.5.49|SB 3.5.49, Translation and Purport]]
</div>
<div class="quote_translation">
O unborn one, please enlighten us regarding the ways and means by which we can offer You all enjoyable grains and commodities so that both we and all other living entities in this world can maintain ourselves without disturbance and can easily accumulate the necessities of life both for You and for ourselves.
</div>
<div class="text">
<div class="purport">

Developed consciousness begins from the human form of life and further increases in the forms of the demigods living in higher planets. The earth is situated almost in the middle of the universe, and the human form of life is the via medium between the life of the demigods and that of the demons. The planetary systems above the earth are especially meant for the higher intellectuals, called demigods. They are called demigods because although their standard of life is far more advanced in culture, enjoyment, luxury, beauty, education and duration of life, they are always fully God conscious. Such demigods are always ready to render service to the Supreme Lord because they are perfectly aware of the fact that every living entity is constitutionally an eternal subordinate servitor of the Lord. They also know that it is the Lord only who can maintain all living entities with all the necessities of life. The Vedic hymns, eko bahūnāṁ yo vidadhāti kāmān, tā enam abruvann āyatanaṁ naḥ prajānīhi yasmin pratiṣṭhitā annam adāme, etc., confirm this truth. In Bhagavad-gītā also, the Lord is mentioned as bhūta-bhṛt, or the maintainer of all living creatures.

The modern theory that starvation is due to an increase in population is not accepted by the demigods or the devotees of the Lord. The devotees or demigods are fully aware that the Lord can maintain any number of living entities, provided they are conscious of how to eat. If they want to eat like ordinary animals, who have no God consciousness, then they must live in starvation, poverty and want, like the jungle animals in the forest. The jungle animals are also maintained by the Lord with their respective foodstuffs, but they are not advanced in God consciousness. Similarly, human beings are provided with food grains, vegetables, fruits and milk by the grace of the Lord, but it is the duty of human beings to acknowledge the mercy of the Lord. As a matter of gratitude, they should feel obliged to the Lord for their supply of foodstuff, and they must first offer Him food in sacrifice and then partake of the remnants.

In Bhagavad-gītā ([[Vanisource:BG 3.13 (1972)|BG 3.13]]) it is confirmed that one who takes foodstuff after a performance of sacrifice eats real food for proper maintenance of the body and soul, but one who cooks for himself and does not perform any sacrifice eats only lumps of sin in the shape of foodstuffs. Such sinful eating can never make one happy or free from scarcity. Famine is not due to an increase in population, as less intelligent economists think. When human society is grateful to the Lord for all His gifts for the maintenance of the living entities, then there is certainly no scarcity or want in society. But when men are unaware of the intrinsic value of such gifts from the Lord, surely they are in want. A person who has no God consciousness may live in opulence for the time being due to his past virtuous acts, but if one forgets his relationship with the Lord, certainly he must await the stage of starvation by the law of the powerful material nature. One cannot escape the vigilance of the powerful material nature unless he leads a God conscious or devotional life.

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

In this conception (of pancopasana) the impersonalists imagine one of these five deities (Visnu, Siva etc.) as supreme and reject the others. Such philosophical speculation, which is certainly idol worship, is not accepted by Sri Caitanya or by Vaisnavas

2024-05-04T11:11:16Z

Purnamasi:

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{{terms|"In this conception the impersonalists imagine one of these five deities as supreme and reject the others. Such philosophical speculation, which is certainly idol worship, is not accepted by Śrī Caitanya Mahāprabhu or by Vaiṣṇavas"}}
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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 09 Purports - Lord Sri Caitanya Mahaprabhu's Travels to the Holy Places]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
[[Category:Not Accepted By Devotees of God]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
Not understanding the process of disciplic succession, so-called logicians put forward the theory of pañcopāsanā, in which a person worships one of five deities—namely Viṣṇu, Śiva, Durgā, the sun-god or Ganeśa. In this conception the impersonalists imagine one of these five deities as supreme and reject the others. Such philosophical speculation, which is certainly idol worship, is not accepted by Śrī Caitanya Mahāprabhu or by Vaiṣṇavas. This imaginary deity worship has recently been transformed into Māyāvāda impersonalism.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 9.360|CC Madhya 9.360, Translation and Purport]]
</div>
<div class="quote_translation">
Whoever hears of Śrī Caitanya Mahāprabhu's pilgrimage to various holy places attains the riches of very deep ecstatic love.
</div>
<div class="text">
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks, “The impersonalists imagine some forms of the Absolute Truth through the direct perception of their senses. The impersonalists worship such imaginary forms, but neither Śrīmad-Bhāgavatam nor Śrī Caitanya Mahāprabhu accepts this sense gratificatory worship to be of any spiritual significance.” The Māyāvādīs imagine themselves to be the Supreme. They imagine that the Supreme has no personal form and that all His forms are imaginary like the will-o’-the-wisp or a flower in the sky. Both Māyāvādīs and those who imagine forms of God are misguided. According to them, worship of the Deity or any other form of the Lord is a result of the conditioned soul’s illusion. However, Śrī Caitanya Mahāprabhu confirms the conclusion of Śrīmad-Bhāgavatam on the strength of His philosophy of acintya-bhedābheda-tattva. That philosophy holds that the Supreme Lord is simultaneously one with and different from His creation. That is to say, there is unity in diversity. In this way Śrī Caitanya Mahāprabhu proved the impotence of fruitive workers, speculative empiric philosophers and mystic yogīs. The realization of such men is simply a waste of time and energy.

To set the example, Śrī Caitanya Mahāprabhu personally visited temples in various holy places. Wherever He visited, He immediately exhibited His ecstatic love for the Supreme Personality of Godhead. When a Vaiṣṇava visits the temple of a demigod, his vision of that demigod is different from the vision of the impersonalists and Māyāvādīs. The Brahma-saṁhitā supports this. A Vaiṣṇava’s visit to the temple of Lord Śiva, for example, is different from a nondevotee’s visit. The nondevotee considers the deity of Lord Śiva an imaginary form because he ultimately thinks that the Supreme Absolute Truth is void. However, a Vaiṣṇava sees Lord Śiva as being simultaneously one with and different from the Supreme Lord. In this regard, the example of milk and yogurt is given. Yogurt is actually nothing but milk, but at the same time it is not milk. It is simultaneously one with milk yet different from it. This is the philosophy of Śrī Caitanya Mahāprabhu, and it is confirmed by Lord Kṛṣṇa in the Bhagavad-gītā ([[Vanisource:BG 9.4 (1972)|BG 9.4]]):

<div class="quote_verse">
:mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā
:mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ
</div>

“By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.” The Absolute Truth, God, is everything, but this does not mean that everything is God. For this reason Śrī Caitanya Mahāprabhu and His followers visited the temples of all the demigods, but they did not see them in the same way an impersonalist sees them. Everyone should follow in the footsteps of Śrī Caitanya Mahāprabhu and visit all temples. Sometimes mundane sahajiyās suppose that the gopīs visited the temple of Kātyāyanī in the same way mundane people visit the temple of Devī. However, the gopīs prayed to Kātyāyanī to grant them Kṛṣṇa as their husband, whereas mundaners visit the temple of Kātyāyanī to receive some material profit. That is the difference between a Vaiṣṇava’s visit and a nondevotee’s visit.

Not understanding the process of disciplic succession, so-called logicians put forward the theory of pañcopāsanā, in which a person worships one of five deities—namely Viṣṇu, Śiva, Durgā, the sun-god or Ganeśa. In this conception the impersonalists imagine one of these five deities as supreme and reject the others. Such philosophical speculation, which is certainly idol worship, is not accepted by Śrī Caitanya Mahāprabhu or by Vaiṣṇavas. This imaginary deity worship has recently been transformed into Māyāvāda impersonalism. For want of Kṛṣṇa consciousness, people are victimized by the Māyāvāda philosophy, and consequently they sometimes become staunch atheists. However, Śrī Caitanya Mahāprabhu established the process of self-realization by His own personal behavior. As stated in the Caitanya-caritāmṛta ([[Vanisource:CC Madhya 8.274|CC Madhya 8.274]]):

<div class="quote_verse">
:sthāvara-jaṅgama dekhe, nā dekhe tāra mūrti
:sarvatra haya nija iṣṭa-deva-sphūrti
</div>

“A Vaiṣṇava never sees the material form of anything, moving or nonmoving. Rather, everywhere he looks he sees the energy of the Supreme Personality of Godhead, and immediately he remembers the transcendental form of the Lord.”
</div>
</div>
</div>

Real religious fighting

2024-05-04T10:39:52Z

Purnamasi:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG226HyderabadNovember301972_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="92" link="Lecture on BG 2.26 -- Hyderabad, November 30, 1972" link_text="Lecture on BG 2.26 -- Hyderabad, November 30, 1972">
<div class="heading">Kṛṣṇa is trying to convince Arjuna that he should act as kṣatriya and perform his duty. A kṣatriya is profited, either dead or alive. That will be explained. Because in a, in a fighting, I mean to say, real religious fighting, on principle, it is, a kṣatriya is not responsible for killing. Just like in sacrificial ceremony, if the animal is killed, the brāhmaṇa is not responsible for killing an animal. So because it is duty, it is ordained by the śāstras, therefore they are not ordinary killing.
</div>
<span class="link">[[Vanisource:Lecture on BG 2.26 -- Hyderabad, November 30, 1972|Lecture on BG 2.26 -- Hyderabad, November 30, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The warfare of the kṣatriyas and the warfare at the present moment of the whimsical politicians, it is, they are different. Formerly it was not democracy. Only the kṣatriyas would fight. Especially the king, the royal order, they should come forward. Not that the politicians are sitting very comfortably at home, and poor people, they are given to fight in front of the enemy. No. That was not the system. The king must come forward. The other side, the king also come. And the opposite side, they also, he also should come forward and fight. It was duty. And as soon as the king is killed by the other party, then the other party becomes victorious. There was no more fighting. It is not the so-called king and president is sitting very comfortably and the poor soldiers, they are fighting unlimitedly, and the war is going on for many years. Just like last war we saw at least eight years it continued. Eight years, six years, no. The Battle of Kurukṣetra, it was finished within eighteen days. There is no use of prolonging the war unnecessarily. If the chief man is killed, then war is finished. Therefore Kṛṣṇa is advising Arjuna that "Suppose your grandfather on the other side dies, so where is the cause of lamentation? He's old man. He will get another, new body. So you should be rather happy that your old grandfather is going to have a new body." Jātasya hi dhruvo mṛtyuḥ. "And everyone will die. You die today or tomorrow, or, say, fifty years after. You have to die. It is as sure as death. So why should you deviate from your duty? You are a kṣatriya. Your duty is to fight. Why you are afraid of being dead, or killing others? This is your duty."</p>
:avyaktādīni bhūtāni
:vyakta-madhyāni bhārata
:avyakta-nidhanāny eva
:tatra kā paridevanā
<p>So the body was not existing before. And it will not exist after death. So in the via media, if the manifestation of body is there, so why it should be the object of lamentation? In this way, Kṛṣṇa is trying to convince Arjuna that he should act as kṣatriya and perform his duty. A kṣatriya is profited, either dead or alive. That will be explained. Because in a, in a fighting, I mean to say, real religious fighting, on principle, it is, a kṣatriya is not responsible for killing. Just like in sacrificial ceremony, if the animal is killed, the brāhmaṇa is not responsible for killing an animal. So because it is duty, it is ordained by the śāstras, therefore they are not ordinary killing. Avyakta-nidhanāny eva tatra kā pari... "It was nonmanifested before, and it will become nonmanifested again. So why should you lament for the via media?"</p>
:āścaryavat paśyati kaścit enam
:āścaryavad vadati tathaiva cānyaḥ
:āścaryavac cainam anyaḥ śṛṇoti
:śrutvāpy enaṁ veda na caiva kaścit
<p>There are many theories and philosophical speculation all over the world about understanding the soul. Therefore Kṛṣṇa is concluding that "Somebody's explaining wonderfully, somebody is hearing wonderfully, but even after hearing and speaking, it remains a mystery, and less intelligent person cannot understand it." That is the fact. There are so many theories. Therefore we have to accept the reality from the authority. By theorizing, by speculating, we cannot come into any decision. I may be very good logician. You may be greater logician. So you can defeat my logic. I can defeat your logic. So what is the conclusion? This kind of talking, it is called ku-tarka, unnecessarily talking, because you'll not come to my decision, I'll not come to your decision. So everyone is mysterious.</p>
<p>So in this way we cannot understand which is beyond the perception of our knowledge. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet. Things which are beyond our perception, you, we should not simply try to understand by logic and argument. It is useless waste of time, because nobody can decide theory. The modern so-called scientists, they also write like that: "Perhaps," "It may be," like that. "It may be millions of years. It was like this." "It may be." What is the value of saying "It may be." Say definitely. That they cannot do. All the scientists" theory like "Perhaps," "Maybe." "Perchance, if it comes to be true..." So such kind of argument has no value. Therefore our śāstra says: acintyāḥ khalu ye bhāvāḥ. Beyond your perception, beyond your sense perception, don't try to understand it by argument and logic. Then how to know it? Know it from the person who knows it. That is knowledge. Just like we are trying to get knowledge about the soul, not by experiment, but we are trying to understand from the words of Kṛṣṇa. Kṛṣṇa is the authority. So He says, in the beginning: dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). We can... Kṛṣṇa says, and we can think over it and ponder over it. Then we come to conclusion. And the other process, Vedic process, is:</p>
:yasya deve parā bhaktir
:yathā deve tathā gurau
:tasyaite kathitā hy arthāḥ
:prakāśante mahātmanaḥ
:(ŚU 6.23)
<p>Our process is descending process. We are not trying to understand by the ascending process. Inductive or deductive. We accept the statements of the Vedas. Therefore we haven't got to make much effort to understand a thing. Veda-vacana, śruti, śruti-pramāṇa. There are three kinds of evidences: direct perception, and evidence from the Vedas, and evidence from history. Aitihya. Pratyakṣa, aitihya, śruti. Three kinds of evidences. So pratyakṣa and aitihya is neglected. According to our Vedic system, śruti-pramāṇa, if it is statement, the statement is there in the śruti, in the Vedas, then we accept. We have got a society in India. They call veda-pramāṇa. "We cannot accept without it is not mentioned in the Vedas." That's a, that's nice. But there is another class who are described in the Bhagavad-gītā by Kṛṣṇa Himself: veda-vāda-ratāḥ. They are simply unnecessarily fight on the basis of so-called Vedic knowledge. Vedic knowledge must be understood from the guru. That is injunction. They defy that. They... The Vedic injunction is... Kaṭhopaniśad. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). You... To understand the Vedas, you must approach a guru. Otherwise, you cannot understand. Just like it is forbidden that without becoming a brāhmaṇa, nobody should read Vedas. Because he cannot understand. Unless one is qualified brāhmaṇa, unless one has approached another qualified brāhmaṇa who knows, there is no question of understanding Vedas. Just like Max Muller translated Veda. What does he know about Veda? Such kinds of translation, understanding, is useless. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). Abhigacchet means "He must!" There is not that "I may go or I may not." No, you must. If you really serious. In our vaiṣṇava-paramparā also... vaiṣṇava-paramparā is actually Vedic paramparā. That ādau gurvāśrayam... Ādau gurvāśrayam: "To enter into the spiritual life, first thing is first of all to accept a guru." That is... All big, big stalwarts... Even Vyāsadeva. Vyāsadeva, the wonderful literature. This reading. We are reading Bhagavad-gītā. It is Vyāsadeva's literature. He heard from Kṛṣṇa and wrote it. And not only this. The Mahābhārata, the Purāṇas, the Vedānta-sūtra, and the Śrīmad-Bhāgavatam. Wonderful literatures. There is no possibility of producing such literature by any scholar of these days. It is not possible. But he accepted guru, Nārada, Nārada Muni. When, after compiling all the Vedas, and Purāṇas, even Vedānta-sūtra, Vyāsadeva was not satisfied himself, he was seeming very morose, at that time, his spiritual master, Nārada, came, and he asked that "Why you are morose? You have done so much nice literary work. So why you are not very happy?" So Vyāsadeva replied, "Yes, my lord, I am actually not happy, but I cannot understand why I'm not happy. So you know everything. Kindly describe why I'm not happy." So at that time, Nārada replied him that "All the literatures you have so far made, they are with reference to the body and the mind. You have nothing described very nicely about the Supreme Soul. So now you try to describe something about the Supreme Lord, about the Supreme Soul. That will make you happy." Therefore he described the Śrīmad-Bhāgavatam. This is the history of Śrīmad-Bhāgavatam. And his last contribution was mature contribution was Vedānta-sūtra. So from the Vedānta-sūtra, he began writing Śrīmad-Bhāgavata: janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). This is the beginning of Vedānta-sūtra. Athāto brahma jijñāsā. He said, in a different language, jīvasya tattva-jijñāsā.</p>
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</div>

A ksatriya is profited, either dead or alive. That will be explained. Because in a fighting, I mean to say, real religious fighting, on principle it is a ksatriya is not responsible for killing

2024-05-04T10:28:04Z

Purnamasi:

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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
A kṣatriya is profited, either dead or alive. That will be explained. Because in a . . . in a fighting, I mean to say, real religious fighting, on principle it is . . . a kṣatriya is not responsible for killing. Just like in sacrificial ceremony, if the animal is killed, the brāhmin is not responsible for killing an animal. So because it is duty, it is ordained by the śāstras, therefore they are not ordinary killing. Avyakta-nidhanāny eva tatra kā pari . . . "It was nonmanifested before, and it will become nonmanifested again.
</div>

<div class="quote_link">
[[Vanisource:721130 - Lecture BG 02.26 - Hyderabad|721130 - Lecture BG 02.26 - Hyderabad]]
</div>
<div class="text">
It is not the so-called king and president is sitting very comfortably and the poor soldiers, they are fighting unlimitedly, and the war is going on for many years. Just like last war we saw at least eight years it continued. Eight years, six years, no. The Battle of Kurukṣetra, it was finished within eighteen days. There is no use of prolonging the war unnecessarily. If the chief man is killed, then war is finished.

Therefore Kṛṣṇa is advising Arjuna that, "Suppose your grandfather on the other side dies, so where is the cause of lamentation? He's old man. He will get another, new body. So you should be, rather, happy that your old grandfather is going to have a new body." Jātasya hi dhruvo mṛtyuḥ. "And everyone will die. You die today or tomorrow, or, say, fifty years after, you have to die. It is as sure as death. So why should you deviate from your duty? You are a kṣatriya. Your duty is to fight. Why you are afraid of being dead or killing others? This is your duty."

<div class="quote_verse">
:avyaktādīni bhūtāni
:vyakta-madhyāni bhārata
:avyakta-nidhanāny eva
:tatra kā paridevanā
:([[Vanisource:BG 2.28 (1972)|BG 2.28]])
</div>

So the body was not existing before, and it will not exist after death. So in the via media, if the manifestation of body is there, so why it should be the object of lamentation? In this way, Kṛṣṇa is trying to convince Arjuna that he should act as kṣatriya and perform his duty.

A kṣatriya is profited, either dead or alive. That will be explained. Because in a . . . in a fighting, I mean to say, real religious fighting, on principle it is . . . a kṣatriya is not responsible for killing. Just like in sacrificial ceremony, if the animal is killed, the brāhmin is not responsible for killing an animal. So because it is duty, it is ordained by the śāstras, therefore they are not ordinary killing. Avyakta-nidhanāny eva tatra kā pari . . . "It was nonmanifested before, and it will become nonmanifested again. So why should you lament for the via media?"

<div class="quote_verse">
:āścaryavat paśyati kaścit enam
:āścaryavad vadati tathaiva cānyaḥ
:āścaryavac cainam anyaḥ śṛṇoti
:śrutvāpy enaṁ veda na caiva kaścit
:([[Vanisource:BG 2.29 (1972)|BG 2.29]])
</div>

There are many theories and philosophical speculation all over the world about understanding the soul. Therefore Kṛṣṇa is concluding that, "Somebody's explaining wonderfully, somebody is hearing wonderfully, but even after hearing and speaking, it remains a mystery, and less intelligent person cannot understand it."
</div>
</div>
</div>

Arjuna, while fighting on the Battlefield of Kuruksetra, was not really fighting at all; he was simply carrying out the orders of Krsna in full Krsna consciousness. Such a person is never entangled in the reactions of work. BG 1972 purports

2024-05-04T10:20:32Z

Purnamasi:

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[[Category:Simply]]
[[Category:Carry Out]]
[[Category:Krsna's Orders]]
[[Category:Devotees of God Are Fully Krsna Conscious]]
[[Category:Such A]]
[[Category:Person]]
[[Category:Never]]
[[Category:Entanglement]]
[[Category:Reaction]]
[[Category:Work]]
[[Category:Real Fight]]
[[Category:Bhagavad-gita As It Is - 1972 Purports, Chapter 05 - Vaniquotes]]
[[Category:Bhagavad-gita As It Is - 1972 Purports, Chapters 01 to 18 - Vaniquotes]]
</div>
<div id="section">
<h2>Bhagavad-gita As it is</h2>
</div>
<div id="sub_section">
<h3>BG Chapters 1 - 6</h3>
</div>
<div class="quote">
<div class="quote_heading">
Arjuna was only superficially offensive because (as has already been explained in the Second Chapter) all the assembled persons on the battlefield would continue to live individually, as the soul cannot be slain. So, spiritually, no one was killed on the Battlefield of Kurukṣetra. Only their dresses were changed by the order of Kṛṣṇa, who was personally present. Therefore Arjuna, while fighting on the Battlefield of Kurukṣetra, was not really fighting at all; he was simply carrying out the orders of Kṛṣṇa in full Kṛṣṇa consciousness. Such a person is never entangled in the reactions of work.
</div>

<div class="quote_link">
[[Vanisource:BG 5.7 (1972)|BG 5.7 (1972), Translation and Purport]]
</div>
<div class="quote_translation">
One who works in devotion, who is a pure soul, and who controls his mind and senses, is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.
</div>
<div class="text">
One who is on the path of liberation by Kṛṣṇa consciousness is very dear to every living being, and every living being is dear to him. This is due to his Kṛṣṇa consciousness. Such a person cannot think of any living being as separate from Kṛṣṇa, just as the leaves and branches of a tree are not separate from the tree. He knows very well that by pouring water on the root of the tree, the water will be distributed to all the leaves and branches, or by supplying food to the stomach, the energy is automatically distributed throughout the body. Because one who works in Kṛṣṇa consciousness is servant to all, he is very dear to everyone. And, because everyone is satisfied by his work, he is pure in consciousness. Because he is pure in consciousness, his mind is completely controlled. And, because his mind is controlled, his senses are also controlled. Because his mind is always fixed on Kṛṣṇa, there is no chance of his being deviated from Kṛṣṇa. Nor is there a chance that he will engage his senses in matters other than the service of the Lord. He does not like to hear anything except topics relating to Kṛṣṇa; he does not like to eat anything which is not offered to Kṛṣṇa; and he does not wish to go anywhere if Kṛṣṇa is not involved. Therefore, his senses are controlled. A man of controlled senses cannot be offensive to anyone. One may ask, "Why then was Arjuna offensive (in battle) to others? Wasn't he in Kṛṣṇa consciousness?" Arjuna was only superficially offensive because (as has already been explained in the Second Chapter) all the assembled persons on the battlefield would continue to live individually, as the soul cannot be slain. So, spiritually, no one was killed on the Battlefield of Kurukṣetra. Only their dresses were changed by the order of Kṛṣṇa, who was personally present. Therefore Arjuna, while fighting on the Battlefield of Kurukṣetra, was not really fighting at all; he was simply carrying out the orders of Kṛṣṇa in full Kṛṣṇa consciousness. Such a person is never entangled in the reactions of work.
</div>
</div>
</div>

Yamunakarsana-lila is the pastime of attracting the Yamuna. One day, Sri Baladeva wanted the Yamuna River to come before Him, and when the river Yamuna refused, He took His plow, wanting to dig a canal so that the Yamuna would be obliged to come there

2024-05-01T11:06:30Z

Purnamasi:

<div id="compilation">
<div id="facts">
{{terms|"Yamunākarṣaṇa-līlā is the pastime of attracting the Yamunā. One day, Śrī Baladeva wanted the Yamunā River to come before Him, and when the river Yamunā refused, He took His plow, wanting to dig a canal so that the Yamunā would be obliged to come there"}}
{{notes|}}
{{compiler|Nabakumar}}
{{complete|ALL}}
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{{last|2021-03-05T15:14:28Z}}
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[[Category:Lila]]
[[Category:Pastimes]]
[[Category:Attract]]
[[Category:Yamuna River]]
[[Category:Balarama]]
[[Category:Want To]]
[[Category:Come]]
[[Category:Before]]
[[Category:When Devotees of God]]
[[Category:Refusal of a Devotee of God]]
[[Category:God's Plow]]
[[Category:Want To]]
[[Category:Dig]]
[[Category:Canal]]
[[Category:Would]]
[[Category:Obliged to God]]
[[Category:Balarama Wants]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 17 Purports - The Pastimes of Lord Caitanya Mahaprabhu in His Youth]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Adi-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
Yamunākarṣaṇa-līlā is the pastime of attracting the Yamunā. One day, Śrī Baladeva wanted the Yamunā River to come before Him, and when the river Yamunā refused, He took His plow, wanting to dig a canal so that the Yamunā would be obliged to come there. Since Śrī Caitanya Mahāprabhu is the original form of Baladeva, in His ecstasy He asked everyone to bring honey. In this way, all the devotees standing there saw the yamunākarṣaṇa-līlā.
</div>

<div class="quote_link">
[[Vanisource:CC Adi 17.117|CC Adi 17.117, Translation and Purport]]
</div>
<div class="quote_translation">
After drinking the water, Lord Caitanya became so ecstatic that He began to dance. Thus everyone saw the pastime of attracting the river Yamunā.
</div>
<div class="text">
Yamunākarṣaṇa-līlā is the pastime of attracting the Yamunā. One day, Śrī Baladeva wanted the Yamunā River to come before Him, and when the river Yamunā refused, He took His plow, wanting to dig a canal so that the Yamunā would be obliged to come there. Since Śrī Caitanya Mahāprabhu is the original form of Baladeva, in His ecstasy He asked everyone to bring honey. In this way, all the devotees standing there saw the yamunākarṣaṇa-līlā. In this līlā, Baladeva was accompanied by His girlfriends. After drinking a honey beverage called Vāruṇī, He wanted to jump into the Yamunā and swim with the girls. It is stated in Śrīmad-Bhāgavatam ([[Vanisource:SB 10.65.24-25|10.65.25-30]], [[Vanisource:SB 10.65.33|33]]) that Lord Baladeva asked the Yamunā to come near, and when the river disobeyed the order of the Lord, He became angry and thus wanted to snatch her near to Him with His plow. The Yamunā, however, very much afraid of Lord Balarāma’s anger, immediately came and surrendered unto Him, praying to the Lord, the Supreme Personality of Godhead, and admitting her fault. She was then excused. This is the sum and substance of the yamunākarṣaṇa-līlā. The incident is also described in the prayer of Jayadeva Gosvāmī concerning the ten incarnations:

:vahasi vapuṣi viśade vasanaṁ jaladābhaṁ
:halahati-bhīti-milita-yamunābham
:keśava dhṛta-haladhara-rūpa jaya jagad-īśa hare
</div>
</div>
</div>

Lord Balarama, of course, could understand the ecstatic feelings of the gopis, and therefore He wanted to pacify them

2024-05-01T10:57:59Z

Purnamasi:

<div id="compilation">
<div id="facts">
{{terms|"Lord Balarāma, of course, could understand the ecstatic feelings of the gopīs, and therefore He wanted to pacify them"}}
{{notes|}}
{{compiler|Iswaraj}}
{{complete|ALL}}
{{first|2017-04-02T06:06:51Z}}
{{last|2017-04-02T06:06:51Z}}
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[[Category:Can Understand]]
[[Category:Ecstatic Feelings]]
[[Category:Gopis]]
[[Category:Therefore]]
[[Category:Want To]]
[[Category:Pacify]]
[[Category:Balarama Wants]]
[[Category:Krsna Book Chapter 65 - Lord Balarama Visits Vrndavana]]
[[Category:Krsna Book Chapters 01 to 90]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
Lord Balarāma, of course, could understand the ecstatic feelings of the gopīs, and therefore He wanted to pacify them. He was expert in presenting an appeal, and thus, treating the gopīs very respectfully, He began to narrate the stories of Kṛṣṇa so tactfully that the gopīs became satisfied. To keep the gopīs in Vṛndāvana satisfied, Lord Balarāma stayed there continuously for two months, namely the months of Caitra (March-April) and Vaiśākha (April-May).
</div>

<div class="quote_link">
[[Vanisource:KB 65|Krsna Book, 65]]
</div>
<div class="text">
When the gopīs arrived, Lord Balarāma glanced over them with loving eyes. Being overjoyed, the gopīs, who had so long been mortified on account of Kṛṣṇa’s and Balarāma’s absence, began to ask about the welfare of the two brothers. They specifically asked Balarāma whether Kṛṣṇa was enjoying His life surrounded by the enlightened women of Dvārakā Purī. “Does He sometimes remember His father Nanda and His mother Yaśodā and the other friends with whom He so intimately behaved while in Vṛndāvana? Does Kṛṣṇa have any plans to come here to see His mother, Yaśodā, and does He remember us gopīs, who are now pitiably bereft of His company? Kṛṣṇa may have forgotten us in the midst of the cultured women of Dvārakā, but as far as we are concerned, we still remember Him by collecting flowers and sewing them into garlands. When He does not come, however, we simply pass our time by crying. If only He would come here and accept these garlands we have made. Dear Lord Balarāma, descendant of Dāśārha, You know that we would give up everything for Kṛṣṇa’s friendship. Even in great distress one cannot give up the connection of family members, but although it might be impossible for others, we gave up our fathers, mothers, sisters and relatives. But then Kṛṣṇa, without caring a pinch for our renunciation, all of a sudden renounced us and went away. He broke off our intimate relationship without serious consideration and left for a foreign country. But He was so clever and cunning that He manufactured very nice words. He said, ‘My dear gopīs, please do not worry. The service you have rendered Me is impossible for Me to repay.’ After all, we are women, so how could we disbelieve Him? Now we can understand that His sweet words were simply for cheating us.”

Protesting Kṛṣṇa’s absence from Vṛndāvana, another gopī said, “My dear Balarāmajī, we are of course village girls, so Kṛṣṇa could cheat us in that way, but what about the women of Dvārakā? Don’t think they are as foolish as we are! We village women might be misled by Kṛṣṇa, but the women in the city of Dvārakā are very clever and intelligent. Therefore I would be surprised if such city women could be misled by Kṛṣṇa and could believe His words.”

Then another gopī began to speak. “My dear friend,” she said, “Kṛṣṇa is very clever in using words. No one can compete with Him in that art. He can manufacture such colorful words and talk so sweetly that the heart of any woman would be misled. Besides that, He has perfected the art of smiling very attractively, and by seeing His smile women become mad after Him and give themselves to Him without hesitation.”

Another gopī, after hearing this, said, “My dear friends, what is the use of talking about Kṛṣṇa? If you are at all interested in passing time by talking, let us talk on some subject other than Him. If cruel Kṛṣṇa can pass His time without us, why can’t we pass our time without Kṛṣṇa? Of course, Kṛṣṇa is passing His days without us very happily, but we cannot pass our days happily without Him.”

When the gopīs were talking in this way, their feelings for Kṛṣṇa became more and more intense, and they were experiencing Kṛṣṇa’s smiling, Kṛṣṇa’s words of love, Kṛṣṇa’s attractive features, Kṛṣṇa’s characteristics and Kṛṣṇa’s embraces. By the force of their ecstatic feelings, it appeared to them that Kṛṣṇa was personally present and dancing before them. Because of their sweet remembrance of Kṛṣṇa, they could not check their tears, and they cried without consideration.

Lord Balarāma, of course, could understand the ecstatic feelings of the gopīs, and therefore He wanted to pacify them. He was expert in presenting an appeal, and thus, treating the gopīs very respectfully, He began to narrate the stories of Kṛṣṇa so tactfully that the gopīs became satisfied. To keep the gopīs in Vṛndāvana satisfied, Lord Balarāma stayed there continuously for two months, namely the months of Caitra (March-April) and Vaiśākha (April-May). For those two months He kept Himself among the gopīs, and He passed every night with them in the forest of Vṛndāvana to satisfy their desire for conjugal love. Thus Balarāma also enjoyed the rāsa dance with the gopīs during those two months. Since the season was springtime, the breeze on the bank of the Yamunā was blowing very mildly, carrying the aroma of different flowers, especially the flower known as kaumudī. Moonlight filled the sky and spread everywhere, and thus the banks of the Yamunā appeared very bright and pleasing, and Lord Balarāma enjoyed the company of the gopīs there.

The demigod known as Varuṇa sent his daughter Vāruṇī in the form of liquid honey oozing from the hollows of the trees. Because of this honey the whole forest became aromatic, and the sweet aroma of the liquid honey, Vāruṇī, captivated Balarāmajī. Balarāmajī and all the gopīs became very much attracted by the taste of the Vāruṇī, and all of them drank it together. While drinking this natural beverage, all the gopīs chanted the glories of Lord Balarāma, and Lord Balarāma felt very happy, as if He had become intoxicated by drinking that Vāruṇī beverage. His eyes rolled in a pleasing attitude. He was decorated with long garlands of forest flowers, and the whole situation appeared to be a great function of happiness because of this transcendental bliss. Lord Balarāma smiled beautifully, and the drops of perspiration decorating His face appeared like soothing morning dew.
</div>
</div>
</div>

In this (yamunakarsana) lila, Baladeva was accompanied by His girlfriends. After drinking a honey beverage called Varuni, He wanted to jump into the Yamuna and swim with the girls

2024-05-01T10:53:15Z

Purnamasi:

<div id="compilation">
<div id="facts">
{{terms|"In this līlā, Baladeva was accompanied by His girlfriends. After drinking a honey beverage called Vāruṇī, He wanted to jump into the Yamunā and swim with the girls"}}
{{notes|}}
{{compiler|MadhuGopaldas}}
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[[Category:Beverage]]
[[Category:Named - called]]
[[Category:Varuni]]
[[Category:God Wants]]
[[Category:God's Jumping]]
[[Category:God and the Yamuna River]]
[[Category:God's Swimming]]
[[Category:With]]
[[Category:Balarama Wants]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 17 Purports - The Pastimes of Lord Caitanya Mahaprabhu in His Youth]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
</div>
<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
</div>
<div id="CCAdi17117_0" class="quote" parent="CC_Adi-lila" book="CC" index="2054" link="CC Adi 17.117" link_text="CC Adi 17.117">
<div class="heading">Since Śrī Caitanya Mahāprabhu is the original form of Baladeva, in His ecstasy He asked everyone to bring honey. In this way, all the devotees standing there saw the yamunākarṣaṇa-līlā. In this līlā, Baladeva was accompanied by His girlfriends. After drinking a honey beverage called Vāruṇī, He wanted to jump into the Yamunā and swim with the girls.
</div>
<div class="quote_link">
[[Vanisource:CC Adi 17.117|CC Adi 17.117, Translation and Purport]]
</div>
<div class="quote_translation">
After drinking the water, Lord Caitanya became so ecstatic that He began to dance. Thus everyone saw the pastime of attracting the river Yamunā.
</div>
<div class="text">
Yamunākarṣaṇa-līlā is the pastime of attracting the Yamunā. One day, Śrī Baladeva wanted the Yamunā River to come before Him, and when the river Yamunā refused, He took His plow, wanting to dig a canal so that the Yamunā would be obliged to come there. Since Śrī Caitanya Mahāprabhu is the original form of Baladeva, in His ecstasy He asked everyone to bring honey. In this way, all the devotees standing there saw the yamunākarṣaṇa-līlā. In this līlā, Baladeva was accompanied by His girlfriends. After drinking a honey beverage called Vāruṇī, He wanted to jump into the Yamunā and swim with the girls. It is stated in Śrīmad-Bhāgavatam ([[Vanisource:SB 10.65.24-25|10.65.25-30]], [[Vanisource:SB 10.65.33|33]]) that Lord Baladeva asked the Yamunā to come near, and when the river disobeyed the order of the Lord, He became angry and thus wanted to snatch her near to Him with His plow. The Yamunā, however, very much afraid of Lord Balarāma’s anger, immediately came and surrendered unto Him, praying to the Lord, the Supreme Personality of Godhead, and admitting her fault. She was then excused. This is the sum and substance of the yamunākarṣaṇa-līlā. The incident is also described in the prayer of Jayadeva Gosvāmī concerning the ten incarnations:

:vahasi vapuṣi viśade vasanaṁ jaladābhaṁ
:halahati-bhīti-milita-yamunābham
:keśava dhṛta-haladhara-rūpa jaya jagad-īśa hare
</div>
</div>
</div>

In spite of this knowledge They (Krsna and Balarama) wanted to go to Hastinapura to take part in the bereavement. On arriving in Hastinapura, Krsna and Balarama first went to see Bhismadeva because he was the chief of the Kuru dynasty

2024-05-01T10:48:25Z

Purnamasi:

<div id="compilation">
<div id="facts">
{{terms|"In spite of this knowledge They wanted to go to Hastināpura to take part in the bereavement. On arriving in Hastināpura, Kṛṣṇa and Balarāma first went to see Bhīṣmadeva because he was the chief of the Kuru dynasty"}}
{{notes|}}
{{compiler|HanumanIC}}
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{{first|2017-04-11T07:47:28Z}}
{{last|2017-04-11T07:47:28Z}}
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[[Category:Krsna's Taking]]
[[Category:Take Part In]]
[[Category:Bereavement]]
[[Category:Krsna's Arriving]]
[[Category:First]]
[[Category:Krsna Went]]
[[Category:Krsna's Seeing]]
[[Category:Krsna and Bhismadeva]]
[[Category:Because]]
[[Category:Chief]]
[[Category:Krsna and the Kuru Dynasty]]
[[Category:Krsna Book Chapter 57 - The Killing of Satrajit and Satadhanva]]
[[Category:Krsna Book Chapters 01 to 90]]
[[Category:Balarama Wants]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
Kṛṣṇa and Balarāma certainly knew that the Pāṇḍavas could not have been killed in the devastating fire, but in spite of this knowledge They wanted to go to Hastināpura to take part in the bereavement. On arriving in Hastināpura, Kṛṣṇa and Balarāma first went to see Bhīṣmadeva because he was the chief of the Kuru dynasty. They then saw Kṛpācārya, Vidura, Gāndhārī and Droṇa.
</div>

<div class="quote_link">
[[Vanisource:KB 57|Krsna Book, 57]]
</div>
<div class="text">
After Akrūra visited Hastināpura and reported the condition of the Pāṇḍavas to Kṛṣṇa, there were further developments. The Pāṇḍavas were transferred to a house which was made of lac and was later set ablaze, and everyone believed that the Pāṇḍavas, along with their mother, Kuntī, had been killed. This information was also sent to Lord Kṛṣṇa and Balarāma. After consulting together, They decided to go to Hastināpura to show sympathy to Their relatives. Kṛṣṇa and Balarāma certainly knew that the Pāṇḍavas could not have been killed in the devastating fire, but in spite of this knowledge They wanted to go to Hastināpura to take part in the bereavement. On arriving in Hastināpura, Kṛṣṇa and Balarāma first went to see Bhīṣmadeva because he was the chief of the Kuru dynasty. They then saw Kṛpācārya, Vidura, Gāndhārī and Droṇa. Other members of the Kuru dynasty were not sorry, because they wanted the Pāṇḍavas and their mother to be killed. But some family members, headed by Bhīṣma, were actually very sorry for the incident, and Kṛṣṇa and Balarāma expressed equal sorrow, without disclosing the actual situation.

When Kṛṣṇa and Balarāma were away from the city of Dvārakā, there was a conspiracy to take the Syamantaka jewel away from Satrājit. The chief conspirator was Śatadhanvā, who was among those who had wanted to marry Satyabhāmā, Satrājit’s beautiful daughter. Satrājit had promised that he would give his beautiful daughter in charity to various candidates, but later the decision was changed, and Satyabhāmā was given to Kṛṣṇa along with the Syamantaka jewel. Satrājit had no desire to give the jewel away with his daughter, and Kṛṣṇa, knowing his mentality, accepted his daughter but returned the jewel. After getting back the jewel from Kṛṣṇa, he was satisfied and kept it with him always. But in the absence of Kṛṣṇa and Balarāma there was a conspiracy by many men, including even Akrūra and Kṛtavarmā, who were devotees of Lord Kṛṣṇa, to take the jewel from Satrājit. Akrūra and Kṛtavarmā joined the conspiracy because they wanted the jewel for Kṛṣṇa. They knew that Kṛṣṇa wanted the jewel and that Satrājit had not delivered it properly. Others joined the conspiracy because they were disappointed in not having the hand of Satyabhāmā. Some of them incited Śatadhanvā to kill Satrājit and take away the jewel.

The question is generally raised, Why did a great devotee like Akrūra join this conspiracy? And why did Kṛtavarmā, although a devotee of the Lord, join the conspiracy also? The answer given by great authorities like Jīva Gosvāmī is that although Akrūra was a great devotee, he was cursed by the inhabitants of Vṛndāvana because of his taking Kṛṣṇa away from their midst. Because of wounding their feelings, Akrūra was forced to join the conspiracy declared by sinful men. Similarly, Kṛtavarmā was a devotee, but because of his intimate association with Kaṁsa, he was contaminated by sinful reactions, and he also joined the conspiracy.

Being inspired by all the members of the conspiracy, Śatadhanvā one night entered the house of Satrājit and killed him while he was sleeping. Śatadhanvā was a sinful man of abominable character, and although due to his sinful activities he was not to live for many days, he decided to kill Satrājit while Satrājit was sleeping at home. When he entered the house to kill Satrājit, all the women there cried very loudly, but in spite of their great protests, Śatadhanvā mercilessly butchered Satrājit without hesitation, exactly as a butcher kills an animal in the slaughterhouse. Since Kṛṣṇa was absent from home, His wife Satyabhāmā was present on the night Satrājit was murdered, and she began to cry, “My dear father! My dear father! How mercilessly you have been killed!” The dead body of Satrājit was not immediately removed for cremation because Satyabhāmā wanted to go to Kṛṣṇa in Hastināpura. Therefore the body was preserved in a tank of oil so that Kṛṣṇa could come back and see the dead body of Satrājit and take real action against Śatadhanvā. Satyabhāmā immediately started for Hastināpura to inform Kṛṣṇa about the ghastly death of her father.
</div>
</div>
</div>

He (Balarama) was angry at Bhimasena when the latter struck Duryodhana on the thigh or below the belt, and He wanted to retaliate the unfair action

2024-05-01T10:42:21Z

Purnamasi:

<div id="compilation">
<div id="facts">
{{terms|"He was angry at Bhimasena when the latter struck Duryodhana on the thigh or below the belt, and He wanted to retaliate the unfair action"}}
{{notes|}}
{{compiler|Iswaraj}}
{{complete|ALL}}
{{first|2019-10-18T12:26:05Z}}
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[[Category:Balarama's Anger]]
[[Category:Bhima]]
[[Category:When]]
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[[Category:Strike]]
[[Category:Duryodhana]]
[[Category:Thighs]]
[[Category:Below]]
[[Category:Belt]]
[[Category:Want To]]
[[Category:Retaliate]]
[[Category:Unfair]]
[[Category:Action]]
[[Category:Srimad-Bhagavatam, Canto 01 Chapter 11 Purports - Lord Krsna's Entrance into Dvaraka]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
[[Category:Balarama Wants]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 1</h3>
</div>
<div class="quote">
<div class="quote_heading">
He was angry at Bhimasena when the latter struck Duryodhana on the thigh or below the belt, and He wanted to retaliate the unfair action.
</div>

<div class="quote_link">
[[Vanisource:SB 1.11.16-17|SB 1.11.16-17, Translation and Purport]]
</div>
<div class="quote_translation">
On hearing that the most dear Kṛṣṇa was approaching Dvārakādhāma, magnanimous Vasudeva, Akrūra, Ugrasena, Balarāma (the superhumanly powerful), Pradyumna, Cārudeṣṇa and Sāmba the son of Jāmbavatī, all extremely happy, abandoned resting, sitting and dining.
</div>
<div class="text">
Baladeva: He is the divine son of Vasudeva by his wife Rohiṇī. He is also known as Rohiṇī-nandana, the beloved son of Rohiṇī. He was also entrusted to Nanda Mahārāja along with His mother, Rohiṇī, when Vasudeva embraced imprisonment by mutual agreement with Kaṁsa. So Nanda Mahārāja is also the foster father of Baladeva along with Lord Kṛṣṇa. Lord Kṛṣṇa and Lord Baladeva were constant companions from Their very childhood, although They were stepbrothers. He is the plenary manifestation of the Supreme Personality of Godhead, and therefore He is as good and powerful as Lord Kṛṣṇa. He belongs to the viṣṇu-tattva (the principle of Godhead). He attended the svayaṁvara ceremony of Draupadī along with Śrī Kṛṣṇa. When Subhadrā was kidnapped by Arjuna by the organized plan of Śrī Kṛṣṇa, Baladeva was very angry with Arjuna and wanted to kill him at once. Śrī Kṛṣṇa, for the sake of His dear friend, fell at the feet of Lord Baladeva and implored Him not to be so angry. Śrī Baladeva was thus satisfied. Similarly, He was once very angry with the Kauravas, and He wanted to throw their whole city into the depths of the Yamunā. But the Kauravas satisfied Him by surrendering unto His divine lotus feet. He was actually the seventh son of Devakī prior to the birth of Lord Kṛṣṇa, but by the will of the Lord He was transferred to the womb of Rohiṇī to escape the wrath of Kaṁsa. His other name is therefore Saṅkarṣaṇa, who is also the plenary portion of Śrī Baladeva. Because He is as powerful as Lord Kṛṣṇa and can bestow spiritual power to the devotees, He is therefore known as Baladeva. In the Vedas also it is enjoined that no one can know the Supreme Lord without being favored by Baladeva. Bala means spiritual strength not physical. Some less intelligent persons interpret bala as the strength of the body. But no one can have spiritual realization by physical strength. Physical strength ends with the end of the physical body, but spiritual strength follows the spirit soul to the next transmigration, and therefore the strength obtained by Baladeva is never wasted. The strength is eternal, and thus Baladeva is the original spiritual master of all devotees.

Śrī Baladeva was also a class friend of Lord Śrī Kṛṣṇa as a student of Sāndīpani Muni. In His childhood He killed many asuras along with Śrī Kṛṣṇa, and specifically He killed the Dhenukāsura at Tālavana. During the Kurukṣetra battle, He remained neutral, and He tried His best not to bring about the fight. He was in favor of Duryodhana, but still He remained neutral. When there was a club-fight between Duryodhana and Bhīmasena, He was present on the spot. He was angry at Bhīmasena when the latter struck Duryodhana on the thigh or below the belt, and He wanted to retaliate the unfair action. Lord Śrī Kṛṣṇa saved Bhīma from His wrath. But He left the place at once, being disgusted at Bhīmasena, and after His departure Duryodhana fell to the ground to meet his death. The funeral ceremony of Abhimanyu, the son of Arjuna, was performed by Him, as He was the maternal uncle. It was impossible to be performed by any one of the Pāṇḍavas, who were all overwhelmed with grief. At the last stage, He departed from this world by producing a great white snake from His mouth, and thus He was carried by Śeṣanāga in the shape of a serpent.
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He (Balarama) immediately wanted to scratch the land near the river with His plowshare (because Yamuna neglected His order)

2024-05-01T10:39:31Z

Purnamasi:

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{{terms|"He immediately wanted to scratch the land near the river with His plowshare"}}
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[[Category:God Is Lord Balarama]]
[[Category:God Immediately]]
[[Category:God Wants]]
[[Category:God's Scratching]]
[[Category:Land]]
[[Category:Near]]
[[Category:God and the Yamuna River]]
[[Category:With]]
[[Category:God's Plow]]
[[Category:Because]]
[[Category:Neglecting God]]
[[Category:God's Orders]]
[[Category:Krsna Book Chapter 65 - Lord Balarama Visits Vrndavana]]
[[Category:Krsna Book Chapters 01 to 90]]
[[Category:Balarama Wants]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
He immediately wanted to scratch the land near the river with His plowshare. Lord Balarāma has two weapons, a plow and a club, from which He takes service when they are required. This time He wanted to bring the Yamunā by force, and He took the help of His plow. He wanted to punish the Yamunā because she did not come in obedience to His order. He addressed the Yamunā, “You wretched river! You did not care for My order. Now I shall teach you a lesson! You did not come to Me voluntarily.
</div>

<div class="quote_link">
[[Vanisource:KB 65|Krsna Book, 65]]
</div>
<div class="text">
When the gopīs were talking in this way, their feelings for Kṛṣṇa became more and more intense, and they were experiencing Kṛṣṇa’s smiling, Kṛṣṇa’s words of love, Kṛṣṇa’s attractive features, Kṛṣṇa’s characteristics and Kṛṣṇa’s embraces. By the force of their ecstatic feelings, it appeared to them that Kṛṣṇa was personally present and dancing before them. Because of their sweet remembrance of Kṛṣṇa, they could not check their tears, and they cried without consideration.

Lord Balarāma, of course, could understand the ecstatic feelings of the gopīs, and therefore He wanted to pacify them. He was expert in presenting an appeal, and thus, treating the gopīs very respectfully, He began to narrate the stories of Kṛṣṇa so tactfully that the gopīs became satisfied. To keep the gopīs in Vṛndāvana satisfied, Lord Balarāma stayed there continuously for two months, namely the months of Caitra (March-April) and Vaiśākha (April-May). For those two months He kept Himself among the gopīs, and He passed every night with them in the forest of Vṛndāvana to satisfy their desire for conjugal love. Thus Balarāma also enjoyed the rāsa dance with the gopīs during those two months. Since the season was springtime, the breeze on the bank of the Yamunā was blowing very mildly, carrying the aroma of different flowers, especially the flower known as kaumudī. Moonlight filled the sky and spread everywhere, and thus the banks of the Yamunā appeared very bright and pleasing, and Lord Balarāma enjoyed the company of the gopīs there.

The demigod known as Varuṇa sent his daughter Vāruṇī in the form of liquid honey oozing from the hollows of the trees. Because of this honey the whole forest became aromatic, and the sweet aroma of the liquid honey, Vāruṇī, captivated Balarāmajī. Balarāmajī and all the gopīs became very much attracted by the taste of the Vāruṇī, and all of them drank it together. While drinking this natural beverage, all the gopīs chanted the glories of Lord Balarāma, and Lord Balarāma felt very happy, as if He had become intoxicated by drinking that Vāruṇī beverage. His eyes rolled in a pleasing attitude. He was decorated with long garlands of forest flowers, and the whole situation appeared to be a great function of happiness because of this transcendental bliss. Lord Balarāma smiled beautifully, and the drops of perspiration decorating His face appeared like soothing morning dew.

While Balarāma was in that happy mood, He desired to enjoy the company of the gopīs in the water of the Yamunā. Therefore He called the Yamunā to come nearby. But the Yamunā neglected the order of Balarāmajī, considering Him intoxicated. Lord Balarāma became very much displeased at the Yamunā’s neglecting His order. He immediately wanted to scratch the land near the river with His plowshare. Lord Balarāma has two weapons, a plow and a club, from which He takes service when they are required. This time He wanted to bring the Yamunā by force, and He took the help of His plow. He wanted to punish the Yamunā because she did not come in obedience to His order. He addressed the Yamunā, “You wretched river! You did not care for My order. Now I shall teach you a lesson! You did not come to Me voluntarily. Now with the help of My plow I shall force you to come. I shall divide you into hundreds of scattered streams!”

When the Yamunā was threatened like this, she became greatly afraid of the power of Balarāma and immediately came in person, falling at His lotus feet and praying thus: “My dear Balarāma, You are the most powerful personality, and You are pleasing to everyone. Unfortunately, I forgot Your glorious, exalted position, but now I have come to my senses, and I remember that You hold all the planetary systems on Your head merely by Your partial expansion Śeṣa. You are the sustainer of the whole universe. My dear Supreme Personality of Godhead, You are full with six opulences. Because I forgot Your omnipotence, I have mistakenly disobeyed Your order, and thus I have become a great offender. But, my dear Lord, please know that I am a soul surrendered unto You, who are very affectionate to Your devotees. Therefore please excuse my impudence and mistakes, and, by Your causeless mercy, may You now release me.”

Upon displaying this submissive attitude, the Yamunā was forgiven, and when she came nearby, Lord Balarāma enjoyed the pleasure of swimming in her waters along with the gopīs in the same way that an elephant enjoys himself along with his many she-elephants. After a long time, when Lord Balarāma had enjoyed to His full satisfaction, He came out of the water, and immediately a goddess of fortune offered Him a nice blue garment and a valuable necklace made of gold. After bathing in the Yamunā, Lord Balarāma, dressed in blue garments and decorated with golden ornaments, looked very attractive to everyone. Lord Balarāma’s complexion is white, and when He was properly dressed He looked exactly like the white elephant of King Indra in the heavenly planets. The river Yamunā still has many small branches due to being scratched by the plowshare of Lord Balarāma. And all these branches of the river Yamunā still glorify the omnipotence of Lord Balarāma.

Lord Balarāma and the gopīs enjoyed transcendental pastimes together every night for two months, and time passed so quickly that all those nights appeared to be only one night. In the presence of Lord Balarāma, all the gopīs and other inhabitants of Vṛndāvana became as cheerful as they had been before in the presence of both brothers, Lord Kṛṣṇa and Lord Balarāma.
</div>
</div>
</div>

These sufferings (ultimate sufferings) are pointed out in Bhagavad-gita as janma-mrtyu-jara-vyadhi: (BG 13.9) birth, death, old age, and disease. What have we done to nullify these sufferings? There is no remedy for them in the material world

2024-04-30T13:59:51Z

Purnamasi:

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<div id="facts">
{{terms|"These sufferings are pointed out in Bhagavad-gītā as janma-mṛtyu-jarā-vyādhi:" | "birth, death, old age, and disease. What have we done to nullify these sufferings? There is no remedy for them in the material world"}}
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{{compiler|Soham}}
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[[Category:Suffering]]
[[Category:Ultimate]]
[[Category:Point Out]]
[[Category:Bhagavad-gita]]
[[Category:Birth, Death, Old Age and Disease]]
[[Category:Done]]
[[Category:Nullify]]
[[Category:There Is No]]
[[Category:Remedy]]
[[Category:Material World (Prakrti)]]
[[Category:Teachings of Queen Kunti Chapter 16 - Returning to Our Natural Consciousness]]
[[Category:Teachings of Queen Kunti Chapters 03 to 26]]
[[Category:Pointed Out in the Bhagavad-gita]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Teachings of Queen Kunti</h3>
</div>
<div class="quote">
<div class="quote_heading">
Ātyantika-duḥkha-nivṛttiḥ. The word ātyantika means "ultimate," and duḥkha means "sufferings." The aim of human life should be to put an end to the ultimate sufferings, but people do not even know what these ultimate sufferings are. These sufferings are pointed out in Bhagavad-gītā as janma-mṛtyu-jarā-vyādhi: (BG 13.9) birth, death, old age, and disease. What have we done to nullify these sufferings? There is no remedy for them in the material world.
</div>

<div class="quote_link">
[[Vanisource:TQK 16 Returning to Our Natural Consciousness|Teachings of Queen Kunti, 16]]
</div>
<div class="text">
It is also said that Vasudeva and Devakī, in their previous birth as Sutapā and Pṛśni, underwent a severe type of penance to get the Lord as their son, and as a result of such austerities the Lord appeared as their son. It is already declared in the Bhagavad-gītā that the Lord appears for the welfare of all people in the world and to vanquish the asuras, or the materialistic atheists.

The Lord says:

<div class="quote_verse">
:yadā yadā hi dharmasya
:glānir bhavati bhārata
:abhyutthānam adharmasya
:tadātmānaṁ sṛjāmy aham
</div>

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion - at that time I descend Myself." ([[Vanisource:BG 4.7|BG 4.7]])

The words dharmasya glāniḥ mean "irregularities in religion." When there are irregularities, religion becomes polluted.

In human society there must be a proper balance between spirit and matter. We are actually spirit soul, but somehow or other we have been encaged within material bodies, and as long as we have these bodies we have to accept the bodily necessities of eating, sleeping, mating, and defending, although the soul itself does not need these things. The soul does not need to eat anything; whatever we eat is for the upkeep of the body. But a civilization that simply looks after these bodily necessities and does not care for the necessities of the soul is a foolish, unbalanced civilization. Suppose one merely washes one's coat but does not take care of one's body. Or suppose one has a bird in a cage but merely takes care of the cage, not the bird within it. This is foolishness. The bird is crying, "Ka, ka. Give me food, give me food." If one only takes care of the cage, how can the bird be happy?

So why are we unhappy? In the Western countries there is no scarcity of wealth, no scarcity of food, no scarcity of cars, and no scarcity of sex. Everything is available in full abundance. Then why is there still a section of people who are frustrated and confused, like the hippies? They are not satisfied. Why? Because there is no balance. We are taking care of the necessities of the body, but we have no information of the soul and its necessities. The soul is the real substance, and the body is only a covering. Therefore neglect of the soul is a form of dharmasya glāniḥ, pollution of duty.

The word dharma means "duty." Although the word dharma is often translated as "religion" and religion is generally defined as a kind of faith, dharma is not in fact a kind of faith. Dharma means one's actual constitutional duty. It is one's duty to know the needs of the soul, but unfortunately we have no information of the soul and are simply busy supplying the necessities for bodily comfort.

Bodily comfort, however, is not enough. Suppose a man is very comfortably situated. Does it mean he will not die? Of course not. We speak of a struggle for existence and survival of the fittest, but bodily comforts alone cannot enable anyone to exist or survive permanently. Therefore, taking care of the body only is called dharmasya glāniḥ, or pollution of one's duty.

One must know the necessities of the body and also the necessities of the soul. The real necessity in life is to supply the comforts of the soul, and the soul cannot be comforted by material adjustments. Because the soul is a different identity, the soul must be given spiritual food, and that spiritual food is Kṛṣṇa consciousness. When one is diseased, he must be given the proper diet and the proper medicine. Both are required. If he is simply given medicine but not a proper diet, the treatment will not be very successful. Therefore the Kṛṣṇa consciousness movement is meant to give both the proper medicine and the proper diet for the soul. The diet is kṛṣṇa-prasāda, food that has first been offered to Kṛṣṇa, and the medicine is the Hare Kṛṣṇa mantra.

<div class="quote_verse">
:nivṛtta-tarṣair upagīyamānād
:bhavauṣadhāc chrotra-mano-'bhirāmāt
:ka uttamaśloka-guṇānuvādāt
:pumān virajyeta vinā paśu-ghnāt
:([[Vanisource:SB 10.1.4|SB 10.1.4]])
</div>

Parīkṣit Mahārāja said to the great sage Śukadeva Gosvāmī, "The discourses on Śrīmad-Bhāgavatam that you are giving me are not ordinary. These Bhāgavata discourses are relishable for persons who are nivṛtta-tṛṣṇa, free from hankering." Everyone in this material world is hankering for enjoyment, but one who is free from this hankering can taste how relishable the Bhāgavatam is. The word bhāgavata refers to anything in relationship to Bhagavān, the Supreme Lord, and the Hare Kṛṣṇa mantra is also bhāgavata. Thus Parīkṣit Mahārāja said that the taste of the Bhāgavata can be relished by one who is free from hankering to satisfy material desires. And why should this Bhāgavata be tasted? Bhavauṣadhi: it is the medicine for our disease of birth and death.

At the present moment, we are in a diseased condition. Materialists do not know what is disease and what is health. They do not know anything, but still they are posing as great scientists and philosophers. They do not inquire, "I do not want to die. Why is death enforced upon me?" Nor do they have any solution to this problem. But still they call themselves scientists. What kind of scientists are they? Advancement in science should bring about knowledge by which misery can be minimized. Otherwise, what is the meaning of science? Scientists may promise that they can help us in the future, but we may ask them, "What are you giving us right now, sir?" A real scientist will not say, "Just go on suffering as you are suffering now, and in the future we shall find some chemicals to help you." No. Ātyantika-duḥkha-nivṛttiḥ. The word ātyantika means "ultimate," and duḥkha means "sufferings." The aim of human life should be to put an end to the ultimate sufferings, but people do not even know what these ultimate sufferings are. These sufferings are pointed out in Bhagavad-gītā as janma-mṛtyu-jarā-vyādhi: ([[Vanisource:BG 13.8-12|BG 13.9]]) birth, death, old age, and disease. What have we done to nullify these sufferings? There is no remedy for them in the material world. The ultimate way to relinquish all kinds of suffering is stated in Bhagavad-gītā ([[Vanisource:BG 8.15|8.15]]), where the Lord says:

<div class="quote_verse">
:mām upetya punar janma
:duḥkhālayam aśāśvatam
:nāpnuvanti mahātmānaḥ
:saṁsiddhiṁ paramāṁ gatāḥ
</div>

"After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection."

Thus the Lord says that one should approach Him and go back to Him, back home, back to Godhead. But unfortunately people have no knowledge of what God is, whether one can go back home to Him or not, and whether or not it is practical. Because they have no knowledge, they are simply like animals. They pray, "O God, give us our daily bread." But now suppose we ask them, "What is God?" Can they explain? No. Then whom are they asking? Are they merely praying into the air? If I submit some petition, there must be some person to whom the petition is submitted. But they do not know who that person is or where the petition is to be submitted. They say that God is in the sky. But there are also so many birds in the sky. Are they God? People have imperfect knowledge or no knowledge at all. Nonetheless, they pose as scientists, philosophers, writers, and great thinkers, although their ideas are all rubbish.

The only truly worthwhile books are those like Śrīmad-Bhāgavatam and Bhagavad-gītā. In the Bhāgavatam :([[Vanisource:SB 1.5.10| 1.5.10-11]])it is said:

<div class="quote_verse">
:na yad vacaś citra-padaṁ harer yaśo
:jagat-pavitraṁ pragṛṇīta karhicit
:tad vāyasaṁ tīrtham uśanti mānasā
:na yatra haṁsā niramanty uśik-kṣayāḥ
</div>

"Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there."

<div class="quote_verse">
:tad-vāg-visargo janatāgha-viplavo
:yasmin prati-ślokam abaddhavaty api
:nāmāny anantasya yaśo 'ṅkitāni yat
:śṛṇvanti gāyanti gṛṇanti sādhavaḥ
</div>

"On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung, and accepted by purified men who are thoroughly honest."

Any literature that has no connection with God is just like a place where crows take enjoyment. Where do crows enjoy? In a filthy place. But white swans take pleasure in nice clear waters surrounded by gardens. So even among animals there are natural divisions. The crows will not go to the swans, and the swans will not go to the crows. Similarly, in human society there are men who are like crows and men who are like swans. The swanlike men will come to centers of Kṛṣṇa consciousness, where everything is clear, where there is good philosophy, good transcendental food, good education, good intelligence - everything good - whereas crowlike men will go to clubs, parties, naked dance shows, and so many other such things.

So the Kṛṣṇa consciousness movement is meant for swanlike men, not for men who are like crows. But we can convert the crows into swans. That is our philosophy. Those who were crows are now swimming like swans. That is the benefit of Kṛṣṇa consciousness.

The material world is the world where swans have become crows. In the material world the living entity is encaged in a material body, and he tries to gratify his senses in one body after another. But the reestablishment of dharma will gradually turn crows into swans. For example, a man may be illiterate and uncultured, but he can be converted into an educated, cultured man by training.

This training is possible in the human form of life. I cannot train a dog to become a devotee. That is difficult. Of course, that also can be done, although I may not be powerful enough to do it. When Lord Caitanya Mahāprabhu was traveling through the jungles of Jhārikhaṇḍa the tigers, the snakes, the deer, and all the other animals became devotees. This was possible for Caitanya Mahāprabhu because He is God Himself and can therefore do anything. But although we cannot do that, we can work in human society. Regardless of how fallen a man is, if he follows the instructions of Kṛṣṇa consciousness he can return to his original position. Of course, there are degrees of understanding, but one's original position is that one is part and parcel of God. Understanding of this position is called Brahman realization, spiritual realization, and it is this realization that Kṛṣṇa Himself comes to this world to reestablish.

Lord Kṛṣṇa came to this world at the request of His devotees Vasudeva and Devakī (vasudevasya devakyāṁ yācito 'bhyagāt ([[Vanisource:SB 1.8.33|SB 1.8.33]])). Although in their former lives Vasudeva and Devakī were married, they did not have any children. They engaged themselves in severe austerities, and when Kṛṣṇa came before them and asked them what they wanted, they said, "We want a son like You. That is our desire." But how is it possible for there to be another God? Kṛṣṇa is God, and God is one; He cannot be two. So how could there be another God to become the son of Vasudeva and Devakī? Kṛṣṇa therefore said, "It is not possible to find another God, so I Myself shall become your son." So some people say that it is because Vasudeva and Devakī wanted Kṛṣṇa as their son that He appeared.

Although Kṛṣṇa actually comes to satisfy His devotees like Vasudeva and Devakī, when He comes He performs other activities also. Vadhāya ca sura-dviṣām. The word vadhāya means "killing," and sura-dviṣām refers to the demons, who are always envious of the devotees. Kṛṣṇa comes to kill these demons.

An example of a demon is Hiraṇyakaśipu. Because Prahlāda Mahārāja was a devotee, his father, Hiraṇyakaśipu, was so envious that he was prepared to kill his own son, although the little boy's only fault was that he was chanting Hare Kṛṣṇa. This is the nature of demons. Jesus Christ also was killed by the sura-dviṣām, those who were envious of him. What was his fault? His only fault was that he was preaching about God. Yet he had so many enemies, who cruelly crucified him. Therefore Kṛṣṇa comes to kill such sura-dviṣām.

This killing of the envious, of course, can be done without the presence of Kṛṣṇa. By setting to work the natural forces of war, pestilence, famine, and so on, Kṛṣṇa can kill millions of people. He does not need to come here to kill these rascals, for they can be killed simply by His direction, or nature's law. Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā (Bs. 5.44). Nature has so much power that it can create, maintain, and annihilate everything. Sṛṣṭi means "creation," sthiti means "maintenance," and pralaya means "destruction." Nature can create, maintain, and also destroy. This material cosmic manifestation is being maintained by the mercy of nature, by which we are getting sunlight, air, and rain by which to grow our food so that we can eat and grow nicely. But nature is so powerful that at any time it can destroy everything simply by one strong wind. Nature is working under the direction of Kṛṣṇa (mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram ([[Vanisource:BG 9.10|BG 9.10]])). Therefore, if Kṛṣṇa wants demons killed, He can kill millions of them with merely one strong blast of nature's wind.

So to kill the demons Kṛṣṇa does not need to come. When He comes, He does so because He is requested by His devotees like Vasudeva and Devakī, as Kuntīdevī indicates by using the word yācitaḥ, meaning "being prayed for." Therefore the real cause of His coming is at the request of His devotees, but when He comes He simultaneously shows that He is prepared to kill anyone who is envious of His devotees. Of course, His killing and maintaining are the same because He is absolute. Those who are killed by Kṛṣṇa immediately attain salvation, which generally takes millions of years to get.

So people may say that Kṛṣṇa has come for this purpose or that purpose, but actually Kṛṣṇa comes for the benefit of His devotees. He always looks after the welfare of the devotees, and so from this instruction of Kuntī we should understand that we should always be concerned with how to become devotees. Then all good qualities will come upon us.

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:yasyāsti bhaktir bhagavaty akiñcanā
:sarvair guṇais tatra samāsate surāḥ
:([[Vanisource:SB 5.18.12|SB 5.18.12]])
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If one simply develops one's dormant, natural devotion for Kṛṣṇa, one will develop all good qualities.

Our devotion for Kṛṣṇa is natural. Just as a son has natural devotion to his father and mother, we have natural devotion to Kṛṣṇa. When there is danger, even materialistic scientists pray to God. Of course, when they are not in danger they defy God, and therefore danger is required in order to teach these rascals that there is God. Jīvera svarūpa haya-kṛṣṇera 'nitya-dāsa' (CC Madhya 20.108). Our natural position is to be dependent on God. Artificially we are trying to banish God, saying, "God is dead," "There is no God," or "I am God." But when we give up this rascaldom, Kṛṣṇa will give us all protection.
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