Vaniquotes - User contributions [en]

At the entrance to Jagannatha Puri is a bridge with eighteen arches called Atharanala - Athara means eighteen

2023-11-06T16:23:37Z

Samruddhi:

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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 05 Purports - The Activities of Saksi-gopala]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
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<h2>Sri Caitanya-caritamrta</h2>
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<h3>CC Madhya-lila</h3>
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At the entrance to Jagannātha Purī is a bridge with eighteen arches called Āṭhāranālā. (Āṭhāra means eighteen.).
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[[Vanisource:CC Madhya 5.147|CC Madhya 5.147, Translation and Purport]]
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Thus walking and walking, the Lord eventually arrived at the place known as Āṭhāranālā. Arriving there, He expressed His external consciousness, speaking to Śrī Nityānanda Prabhu.
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At the entrance to Jagannātha Purī is a bridge with eighteen arches called Āṭhāranālā. (Āṭhāra means eighteen.)
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As you inquire what is svami, svami means master. And master, what does it mean? Master of the senses. Generally people are driven by the dictation of the senses. So if you can control your senses, then you become a svami

2023-11-06T16:18:32Z

Samruddhi:

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{{terms|"as you inquire what is svāmī, svāmī means master. And master, what does it mean? Master of the senses. Generally people are driven by the dictation of the senses. So if you can control your senses, then you become a svāmī"}}
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[[Category:Pages Needing Audio - SOHAM]]
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<div id="section">
<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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There are many so-called priests, they are dictated by so many sense gratification. And there are many others also in other parts of the world who are restrained. So as you inquire what is svāmī, svāmī means master. And master, what does it mean? Master of the senses. Generally people are driven by the dictation of the senses. So if you can control your senses, then you become a svāmī.
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[[Vanisource:680504 - Lecture SB 05.05.01-3 - Boston|680504 - Lecture SB 05.05.01-3 - Boston]]
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Not Hindu priest. Hindu priest mean . . . there are many so-called priests, they are dictated by so many sense gratification. And there are many others also in other parts of the world who are restrained. So as you inquire what is svāmī, svāmī means master. And master, what does it mean? Master of the senses. Generally people are driven by the dictation of the senses. So if you can control your senses, then you become a svāmī.
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As we understand from Brahma-samhita, advaitam acyutam anadim ananta-rupam (BS 5.33). Ananta means "innumerable

2023-11-06T16:17:16Z

Samruddhi:

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{{terms|"As we understand from Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam (BS 5.33). Ananta means "innumerable"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 33 Purports - Activities of Kapila]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 3</h3>
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Ātmānam means realization of the Supersoul within the heart. Ultimately, the highest perfection is realization of the Supreme Personality of Godhead. It is to be understood that Devahūti entered the planet which is called Kapila Vaikuṇṭha. There are innumerable Vaikuṇṭha planets predominated by the expansions of Viṣṇu. All the Vaikuṇṭha planets are known by a particular name of Viṣṇu. As we understand from Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam (BS 5.33). Ananta means "innumerable.
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[[Vanisource:SB 3.33.30|SB 3.33.30, Translation and Purport]]
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My dear Vidura, by following the principles instructed by Kapila, Devahūti soon became liberated from material bondage, and she achieved the Supreme Personality of Godhead, as Supersoul, without difficulty
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Three words have been used in this connection to describe the achievement of Devahūti: ātmānam, brahma-nirvāṇam and bhagavantam. These refer to the gradual process of discovery of the Absolute Truth, mentioned herein as the bhagavantam. The Supreme Personality of Godhead resides in various Vaikuṇṭha planets. Nirvāṇa means to extinguish the pangs of material existence. When one is able to enter into the spiritual kingdom or into spiritual realization, one is automatically freed from material pangs. That is called brahma-nirvāṇa. According to Vedic scripture, nirvāṇa means cessation of the materialistic way of life. Ātmānam means realization of the Supersoul within the heart. Ultimately, the highest perfection is realization of the Supreme Personality of Godhead. It is to be understood that Devahūti entered the planet which is called Kapila Vaikuṇṭha. There are innumerable Vaikuṇṭha planets predominated by the expansions of Viṣṇu. All the Vaikuṇṭha planets are known by a particular name of Viṣṇu. As we understand from Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam (BS 5.33). Ananta means "innumerable." The Lord has innumerable expansions of His transcendental form, and according to the different positions of the symbolical representations in His four hands, He is known as Nārāyaṇa, Pradyumna, Aniruddha, Vāsudeva, etc. There is also a Vaikuṇṭha planet known as Kapila Vaikuṇṭha, to which Devahūti was promoted to meet Kapila and reside there eternally, enjoying the company of her transcendental son.
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As stated in this verse, sadrso 'sti sivah pantha. Para-brahman is Krsna, and brahma-siddhaye means understanding our relationship with Krsna

2023-11-06T16:15:08Z

Samruddhi:

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{{terms|"As stated in this verse, sadrso 'sti sivah pantha. Para-brahman is Krsna, and brahma-siddhaye means understanding our relationship with Krsna"}}
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[[Category:Teachings of Lord Kapila Chapter 10 - Spiritual Attachment and Material Detachment]]
[[Category:Teachings of Lord Kapila Chapters 01 to 18]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Teachings of Lord Kapila</h3>
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As stated in this verse, sadṛśo 'sti śivaḥ panthā. Para-brahman is Kṛṣṇa, and brahma-siddhaye means understanding our relationship with Kṛṣṇa. It is all right for one to understand oneself as Brahman (ahaṁ brahmāsmi), but what is our relationship with the Para-brahman?.
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[[Vanisource:TLK 10 Spiritual Attachment and Material Detachment|Teachings of Lord Kapila, 10]]
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Perfection in self-realization cannot be attained by any kind of yogī unless he engages in devotional service to the Supreme Personality of Godhead, for that is the only auspicious path.
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That knowledge and renunciation are never perfect unless joined by devotional service is explicitly explained here. Na yujyamānayā means "without being dovetailed." When there is devotional service, the question arises where to offer that service. Devotional service is to be offered to the Supreme Personality of Godhead, who is the Supersoul of everything, for that is the only reliable path of self-realization, or Brahman realization. The word brahma-siddhaye means to understand oneself to be different from matter, to understand oneself to be Brahman. The Vedic words are ahaṁ brahmāsmi. Brahma-siddhi means that one should know that he is not matter; he is pure soul. There are different kinds of yogīs, but every yogī is supposed to have attained self-realization, or Brahman realization. It is clearly stated here that unless one is fully engaged in the devotional service of the Supreme Personality of Godhead, one cannot easily approach the path of brahma-siddhi.

In the beginning of the Second Chapter of Śrīmad-Bhāgavatam it is stated that when one engages in the devotional service of Vāsudeva, spiritual knowledge and renunciation of the material world are automatically manifest. Thus a devotee does not have to strive separately for renunciation or knowledge. Devotional service itself is so powerful that by one's service, everything is revealed. It is stated here, śivaḥ panthā: this is the only auspicious path for self-realization. The path of devotional service is the most confidential means for attaining Brahman realization. That perfection in Brahman realization is attained through the auspicious path of devotional service indicates that the so-called Brahman realization, or realization of the brahma-jyotir effulgence, is not brahma-siddhi. Beyond that brahma-jyotir there is the Supreme Personality of Godhead. In the Upaniṣads a devotee prays to the Lord to kindly put aside the effulgence, brahma-jyotir, so that the devotee may see within the brahma-jyotir the actual eternal form of the Lord. Unless one attains realization of the transcendental form of the Lord, there is no question of bhakti. Bhakti necessitates the existence of the recipient of devotional service and the devotee who renders devotional service. Brahma-siddhi through devotional service is realization of the Supreme Personality of Godhead. The understanding of the effulgent rays of the body of the Supreme Godhead is not the perfect stage of brahma-siddhi, or Brahman realization. Nor is the realization of the Paramātmā feature of the Supreme Person perfect because Bhagavān, the Supreme Personality of Godhead, is akhilātmā - He is the Supersoul. One who realizes the Supreme Personality realizes the other features, namely the Paramātmā feature and the Brahman feature, and that total realization is brahma-siddhi.

As stated before, the word yoga means "to connect." Brahma-siddhaye means "self-realization," and ahaṁ brahmāsmi means "I am spirit soul." Actually, realizing oneself to be spirit is not sufficient. One has to progress further. One's fever may be cured, but one must also regain his strength and appetite in order to be totally cured. Then one can have a normal, healthy life, free of disease. Similarly, simply realizing that one is spirit soul is not sufficient. One has to engage in spiritual activity, and that spiritual activity is bhakti. Māyāvādī philosophers think that it is sufficient to stop all material activity, and the Buddhist philosophers advocate nirvāṇa, cessation of material life. Neither give more information. Actually we are suffering due to this material combination, and that is a fact. This body is composed of earth, water, fire, air, ether, mind, intelligence and ego. The Buddhists and Māyāvādīs advocate the annihilation of the components. They say, "Let the earth go to earth, let the water go to water, let the fire go to fire and become zero." If we dismantle the house of the material body and become zero, we attain nirvāṇa. Nirvāṇa means the cessation of pleasure and pain. The Māyāvādīs and Buddhists claim that if we fill an empty pitcher, the water will make some sound as long as the pitcher is not completely filled. When the pitcher is filled, there will no longer be any sound. Thus they claim that all the Vedic mantras and hymns stop when one is completely Brahman-realized. In other words, the Buddhists and Māyāvādīs claim that the material world is false, mithyā, and that we should somehow or other make it zero. However, simply realizing Brahman, realizing one's identity as spirit soul, is insufficient. We must realize that Bhagavān is everywhere:

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:eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
:yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
:aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
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"I worship the Personality of Godhead, Govinda, who, by one of His plenary portions, enters the existence of every universe and every atomic particle and thus unlimitedly manifests His infinite energy all over the material creation." (Bs. 5.35)

Śrī Bhagavān is not alone. He is not only localized, but is everywhere. Although Kṛṣṇa has a particular place, He is everywhere. It is not that because Kṛṣṇa is in one place, He cannot be in others. Since we are conditioned, when we sit in our office we cannot be at home. Kṛṣṇa is not like this. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). Kṛṣṇa is always in Goloka Vṛndāvana, yet He is aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). He is within every atom of this universe. This universe is existing due to the Garbhodakaśāyī Viṣṇu. There is not only one universe, but there are many millions, and they are all working very nicely because the Garbhodakaśāyī Viṣṇu is present. We should not think that all these planets are floating in space without any arrangement having been made. There is definitely an arrangement.

In order to be completely free of the material modes, one has to come not only to the platform of jñāna and vairāgya, but to bhakti also. When we mention bhakti, some people say, "I render bhakti to my wife. I love her very much and take care of her. If I do not see her, I become mad." Thus people have bhakti for their family, country, Goddess Durgā, other demigods and so on. However, that kind of bhakti will not do. Therefore it is said, bhaktir bhagavati. Bhakti must be rendered unto the Supreme. It is not that one should render bhakti unto an imitation Bhagavān. If one says that he is Bhagavān, we should ask, "Are you present in everyone's heart? Can you tell me what I am thinking now?" If one is Bhagavān, he must be akhilātmā. If one is īśvara, he must be present in everyone's heart. Kṛṣṇa is present in everyone's heart (sarvasya cāhaṁ hṛdi sanniviṣṭaḥ ([[Vanisource:BG 15.15|BG 15.15]])). All this should be scrutinizingly studied. It is not that one should accept this rascal or that rascal as Bhagavān. Nor should one render bhakti to this demigod or that demigod, to one's family, country, society, wife, cat, dog or whatever. All this is not really bhakti but imitation bhakti. It is actually lustful desire. If we can develop bhakti for Kṛṣṇa, Kṛṣṇa consciousness, our lives will be successful. Actually there is no alternative. As stated in this verse, sadṛśo 'sti śivaḥ panthā. Para-brahman is Kṛṣṇa, and brahma-siddhaye means understanding our relationship with Kṛṣṇa. It is all right for one to understand oneself as Brahman (ahaṁ brahmāsmi), but what is our relationship with the Para-brahman? There are always two: Brahman and Para-brahman, ātmā and Paramātmā, īśvara and Parameśvara, the individual living being and the supreme living being, nitya and nityānām, cetanaś and cetanānām. There are always two present, and two means a relationship. We should therefore understand our relationship with the Supreme, with Para-brahman. Understanding that relationship is brahma-siddhaye.

We are qualitatively one with Para-brahman, but Para-brahman is very great whereas we are very small. Para-brahman is one (kaivalya). There is no alternative and no duplicate. There is no one equal to Him or greater than Him. That is the meaning of kaivalya. Human life is meant for inquiring about Para-brahman and one's relationship with Him. Unfortunately, people are not asking questions about Para-brahman. Everyone is asking about the news and the morning paper, and everyone is concerned with going to the market and purchasing so many goods for cheaper prices. All this is going on in human society and in cat and dog society also.

This world is full of darkness and ignorance, but Kṛṣṇa consciousness is transcendental to this material world. In Kṛṣṇa consciousness, there is no darkness but simply light. If we try to find things at night, it becomes very difficult; however, in the daytime, there is no difficulty. The śāstras enjoin that we leave this darkness and come to light. This light is given by the guru.

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:om ajñāna timirāndhasya
:jñānāñjana-śalākayā
:cakṣur unmīlitaṁ yena
:tasmai śrī-gurave namaḥ
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"I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him."

It is the guru's business to give light by knowledge. The guru has completely assimilated the Vedic essence of life. Śruti, knowledge, is received by hearing. It is not experimental. We cannot understand that which is beyond our sense perception by experiment. We cannot understand who our father is by experimental knowledge. One cannot say, "Let me find out who my father is by experiment." Our father was existing before we were existing, and it is not possible to understand by experimental knowledge that this or that man is my father. The real authority is the mother; therefore Vedic knowledge has been likened to the mother and the purāṇas to the sisters. We should understand from the Vedas what ultimate knowledge really is. The ultimate knowable objective is Kṛṣṇa, and simply by understanding Kṛṣṇa, we can understand everything. We do not have to understand things separately. Kṛṣṇa is within our hearts. He is not far away; rather, He is everywhere. If Kṛṣṇa sees that we are attached to Him, He becomes our friend. He is a friend to everyone, but He is especially a friend to His devotees. As Kṛṣṇa Himself says in Bhagavad-gītā ([[Vanisource:BG 10.11|10.11]]):

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:teṣām evānukampārtham
:aham ajñāna-jaṁ tamaḥ
:nāśayāmy ātma-bhāva-stho
:jñāna-dīpena bhāsvatā
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"Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance."

Jñāna is there, it is simply covered with the curtain of ignorance. Light is there, and darkness is there, but when we are in darkness we cannot see things as they are. Kṛṣṇa says that as one devotes himself to rendering service, He Himself dispels the darkness of ignorance. If we actually want to become perfect in this life, we only need to engage in devotional service to the Supreme Personality of Godhead, Bhagavān. It is not that Bhagavān is difficult to find. Bhagavān is within the heart. Īśvaraḥ sarva bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61|BG 18.61]]). That is the real Bhagavān, within the hearts of all. That Bhagavān is always active. He instructed Brahmā, the lord of the universe, and Brahmā, having received Kṛṣṇa's instructions, created the entire universe. Kṛṣṇa will also give instructions to us if we simply take to devotional service.
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As stated in Srinivasacarya's prayer to the six Gosvamis (Sad-gosvamy-astaka): sankhya-purvaka-nama-gana-natibhih kalavasani-krtau. The word sankhya-purvaka means "maintaining a numerical strength

2023-11-06T16:13:56Z

Samruddhi:

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{{terms|"As stated in Śrīnivāsācārya's prayer to the six Gosvāmīs (Ṣaḍ-gosvāmy-aṣṭaka): saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ kālāvasānī-kṛtau. The word saṅkhyā-pūrvaka means "maintaining a numerical strength"}}
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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 24 Purports - Chanting the Song Sung by Lord Siva]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 4</h3>
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Indeed, he had no other business. Some of the Gosvāmīs, like Raghunātha dāsa Gosvāmī, were also chanting very rigidly and also offering obeisances very rigidly. As stated in Śrīnivāsācārya's prayer to the six Gosvāmīs (Ṣaḍ-gosvāmy-aṣṭaka): saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ kālāvasānī-kṛtau. The word saṅkhyā-pūrvaka means "maintaining a numerical strength." Not only was Raghunātha dāsa Gosvāmī chanting the holy name of the Lord, but he was also offering obeisances in the same prolific numbers.
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[[Vanisource:SB 4.24.70|SB 4.24.70, Translation and Purport]]
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<div class="quote_translation">
Therefore, O sons of the King, the Supreme Personality of Godhead, Hari, is situated in everyone's heart. He is also within your hearts. Therefore chant the glories of the Lord and always meditate upon Him continuously.
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The word asakṛt is significant, for it means not just for a few minutes but continuously. That is the instruction given by Lord Caitanya Mahāprabhu in His Śikṣāṣṭaka 3. Kīrtanīyaḥ sadā hariḥ: ([[Vanisource:CC Adi 17.31|CC Adi 17.31]]) "The holy name of the Lord should be chanted twenty-four hours daily." Therefore in this Kṛṣṇa consciousness movement we request the devotees to chant at least sixteen rounds on their beads daily. Actually one has to chant twenty-four hours daily, just like Ṭhākura Haridāsa, who was chanting the Hare Kṛṣṇa mantra three hundred thousand times daily. Indeed, he had no other business. Some of the Gosvāmīs, like Raghunātha dāsa Gosvāmī, were also chanting very rigidly and also offering obeisances very rigidly. As stated in Śrīnivāsācārya's prayer to the six Gosvāmīs (Ṣaḍ-gosvāmy-aṣṭaka): saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ kālāvasānī-kṛtau. The word saṅkhyā-pūrvaka means "maintaining a numerical strength." Not only was Raghunātha dāsa Gosvāmī chanting the holy name of the Lord, but he was also offering obeisances in the same prolific numbers.

Because the princes were ready to enter into some severe austerity in order to worship the Lord, Lord Śiva advised them to constantly chant of and meditate upon the Supreme Personality of Godhead. It is significant that Lord Śiva personally offered his prayers to the Supreme Personality of Godhead just as he was taught by his father, Lord Brahmā. Similarly, he was also preaching to the princes according to the paramparā system. One not only should practice the instructions received from the spiritual master but should also distribute this knowledge to one's disciples.

The words ātmānam ātma-sthaṁ sarva-bhūteṣv avasthitam are also significant. The Personality of Godhead is the origin of all living entities. Because the living entities are parts and parcels of the Lord, He is the father of all of them. One can search out the Supreme Lord very easily within one's heart, for He is situated in every living entity's heart. In this verse the process of worshiping the Lord is considered to be very easy and complete, for anyone can sit down anywhere and in any condition of life and simply chant the holy names of the Lord. By chanting and hearing, one automatically engages in meditation.

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As Srila Bhaktisiddhanta Sarasvati Thakura explains, the word nirapeksa means not being affected by anything material and remaining fixed in the service of the Lord

2023-11-06T16:11:19Z

Samruddhi:

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[[Category:Explanations of a Spiritual Master]]
[[Category:Bhaktisiddhanta Sarasvati Explains]]
[[Category:Words]]
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[[Category:Affected]]
[[Category:Anything]]
[[Category:Material]]
[[Category:Remain Fixed]]
[[Category:Fixed in God's Service]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 03 Purports - Lord Sri Caitanya Mahaprabhu's Stay at the House of Advaita Acarya]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
As Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains, the word nirapekṣa means not being affected by anything material and remaining fixed in the service of the Lord. Śrī Caitanya Mahāprabhu did not very much care for the roaring tumult and cry at the house of Advaita Ācārya, which He heard when starting for Jagannātha Purī.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 3.212|CC Madhya 3.212, Translation and Purport]]
</div>
<div class="quote_translation">
Śrī Caitanya Mahāprabhu was unaffected. He left swiftly, and Advaita Ācārya followed Him, weeping.
</div>
<div class="text">
As Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains, the word nirapekṣa means not being affected by anything material and remaining fixed in the service of the Lord. Śrī Caitanya Mahāprabhu did not very much care for the roaring tumult and cry at the house of Advaita Ācārya, which He heard when starting for Jagannātha Purī. Worldly moralists may criticize Śrī Caitanya Mahāprabhu for being very cruel, but the Lord did not care for such criticism. As the world teacher of this Kṛṣṇa consciousness movement, He actually showed that a person seriously engaged in Kṛṣṇa consciousness should not be affected by worldly affection. The best course is to engage in rendering service to the Lord and to become callous to material objectives. Externally everyone is attached to material things, but if one becomes entangled in such things, he cannot make progress in Kṛṣṇa consciousness. Therefore those who are engaged in Kṛṣṇa consciousness should not care for the so-called morality of the material world if that morality opposes the service of the Lord. As Lord Caitanya Mahāprabhu has personally shown, one cannot properly execute Kṛṣṇa consciousness without being neutral.
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As soon as we speak of karma, there must be somebody else to judge. And that judgment is said, daiva netrena. Daiva means divine supervision

2023-11-06T16:09:17Z

Samruddhi:

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{{terms|"as soon as we speak of ''karma'', there must be somebody else to judge. And that judgment is said, ''daiva netreṇa. Daiva'' means divine supervision"}}
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[[Category:Prabhupada Speaks - Room Conversations, 1973]]
[[Category:Prabhupada Speaks - in Europe, France - Paris]]
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<div id="section">
<h2>Conversations and Morning Walks</h2>
</div>
<div id="sub_section">
<h3>1973 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
As soon as we speak of karma, there must be somebody else to judge. And that judgment is said, daiva netreṇa. Daiva means divine supervision. So what is that divine supervision? Next question immediately comes. As soon as you accept karma, and the resultant action, and it is supervised by the divine authority, the next question will be: What is that divine authority?
</div>

<mp3player>https://vanipedia.s3.amazonaws.com/clip/730810R3-PARIS_clip03.mp3</mp3player>
<div class="quote_link">
[[Vanisource:730810 - Conversation C - Paris|730810 - Conversation C - Paris]]:
</div>
<div class="text">
Prabhupāda: Yes. ''karmaṇā daiva netreṇa jantor deha upapattaye''. A living entity is getting body by . . . as a result of his ''karma'', and supervised by higher authority. Now when we speak of ''karma'', or result of ''karma'', there must be somebody who will judge. Just like one has stolen something, and the magistrate is judging the ''karma'', the criminal activity, and he's putting him either in the prison house or getting him released, "No, he's not culprit."

So as soon as we speak of ''karma'', there must be somebody else to judge. And that judgment is said, ''daiva netreṇa. Daiva'' means divine supervision. So what is that divine supervision? Next question immediately comes. As soon as you accept ''karma'', and the resultant action, and it is supervised by the divine authority, the next question will be: What is that divine authority? In this way, we have to go forward. So that sort of education is nowhere in the world.

As described in the beginning of the Vedanta-sutra, the Supreme Person is the origin of all qualities. He is generally called nirguna. Nirguna means "whose qualities are beyond estimation." Guna means "quality," and nir means "beyond estimation"

2023-11-06T16:00:17Z

Samruddhi:

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[[Category:Estimating God]]
[[Category:Guna]]
[[Category:Krsna Book Chapter 14 - Prayers Offered by Lord Brahma to Lord Krsna]]
[[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">
As described in the beginning of the Vedānta-sūtra, the Supreme Person is the origin of all qualities. He is generally called nirguṇa. Nirguṇa means “whose qualities are beyond estimation.” Guṇa means “quality,” and nir means “beyond estimation.” But impersonalists interpret this word nirguṇa as “having no quality.”.
</div>

<div class="quote_link">
[[Vanisource:KB 14|Krsna Book, 14]]
</div>
<div class="text">
The Lord is all-pervading. As it is stated by Lord Kṛṣṇa in the Bhagavad-gītā, “Everything is sustained by Me, but at the same time I am not in everything.” Since the Lord is all-pervading, there is nothing existing without His knowledge. The all-pervasive nature of the Supreme Personality of Godhead can never be within the limited knowledge of a living entity; therefore, a person who has attained steadiness of the mind by fixing the mind on the lotus feet of the Lord is able to understand the Supreme Lord to some extent. It is the business of the mind to wander over varied subject matter for sense gratification. Therefore only a person who always engages the senses in the service of the Lord can control the mind and be fixed at the lotus feet of the Lord. This concentration of the mind upon the lotus feet of the Lord is called samādhi. Until one reaches the stage of samādhi, or trance, he cannot understand the nature of the Supreme Personality of Godhead. There may be some philosophers or scientists who can study the cosmic nature from atom to atom; they may be so advanced that they can count the atomic composition of the cosmic atmosphere or all the planets and stars in the sky, or even the shining molecular particles of the sun or of the stars and other luminaries in the sky. But it is not possible to count the qualities of the Supreme Personality of Godhead.

As described in the beginning of the Vedānta-sūtra, the Supreme Person is the origin of all qualities. He is generally called nirguṇa. Nirguṇa means “whose qualities are beyond estimation.” Guṇa means “quality,” and nir means “beyond estimation.” But impersonalists interpret this word nirguṇa as “having no quality.” Because they are unable to estimate the qualities of the Lord in transcendental realization, they conclude that the Supreme Lord has no qualities. But that is actually not the position. The real position is that He is the original source of all qualities. All qualities are emanating constantly from Him. How, therefore, can a limited person count the qualities of the Lord? One may estimate the qualities of the Lord at one moment, but the next moment the qualities have increased; so it is not possible to make an estimation of the transcendental qualities of the Lord. He is therefore called nirguṇa, one whose qualities cannot be estimated.

One should not uselessly labor in mental speculation to estimate the Lord’s qualities. There is no need of adopting the speculative method or exercising the body to attain mystic yoga perfection. One should simply understand that the distress and happiness of this body are predestined; there is no need to try to avoid the distress of this bodily existence or to attempt to achieve happiness by different types of exercises. The best course is to surrender unto the Supreme Personality of Godhead with body, mind and words and always be engaged in His service. This transcendental labor is fruitful, but other attempts to understand the Absolute Truth are never successful. Therefore an intelligent man does not try to understand the Absolute Truth by speculative or mystic power. Rather, he engages in devotional service and depends on the Supreme Personality of Godhead. He knows that whatever may happen to the body is due to his past fruitive activities. If one lives such a simple life in devotional service, then automatically he inherits the transcendental abode of the Lord. Actually, every living entity is part and parcel of the Supreme Lord and a son of the Godhead. Each has the natural right to inherit and share the transcendental pleasures of the Lord, but due to the contact of matter, conditioned living entities have been practically disinherited. If one adopts the simple method of engaging himself in devotional service, automatically he becomes eligible to be freed from material contamination and elevated to the transcendental position of associating with the Supreme Lord.
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</div>

Arthadam means you can derive the greatest value in this life. Arthadam. Artha means money, and paramartha means spiritual consciousness

2023-11-06T15:52:44Z

Samruddhi:

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{{terms|"Arthadam means you can derive the greatest value in this life. Arthadam. Artha means money, and paramartha means spiritual consciousness"}}
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[[Category:Meaning of Sanskrit Words]]
[[Category:Money]]
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<div id="section">
<h2>Lectures</h2>
</div>
<div id="sub_section">
<h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
It is also temporary like cats and dogs. They have got their temporary body. But the one significance of this body is arthadam. Arthadam means you can derive the greatest value in this life. Arthadam. Artha means money, and paramartha means spiritual consciousness. That is also artha.
</div>

<div class="quote_link">
[[Vanisource:680315 - Lecture SB 07.06.01 - San Francisco|680315 - Lecture SB 07.06.01 - San Francisco]]
</div>
<div class="text">
So in consideration of all the total species of life, human form of life is very small. Only 400 . . . out of 8,400,000's of species of life, human form of life is only 400,000. Out of that, there are many uncivilized. So the Āryan family, they are considered as advanced, civilized, so, with full developed consciousness, and therefore this is the opportunity for understanding the value of life. So:

<div class="quote_verse">
:kaumāra ācaret prājño
:dharmān bhāgavatān iha
:durlabhaṁ mānuṣaṁ janma
:tad apy adhruvam arthadam
:([[Vanisource:SB 7.6.1|SB 7.6.1]])
</div>

Adhruvam arthadam. He says that "This life is very valuable, very rare, but it is also temporary." Because it is very rarely obtained, it is not permanent. It is also temporary like cats and dogs. They have got their temporary body. But the one significance of this body is arthadam. Arthadam means you can derive the greatest value in this life. Arthadam. Artha means money, and paramartha means spiritual consciousness. That is also artha.

So one should be engaged for earning money, because the body requires material necessities. That's all right. But his real attention should be how to achieve spiritual consciousness, or Kṛṣṇa consciousness. That is arthadam. That is the value of life.

<div class="quote_verse">
:yathā hi puruṣasyeha
:viṣṇoḥ pādopasarpaṇam
:yad eṣa sarva-bhūtānām
:priya ātmeśvaraḥ suhṛt
:([[Vanisource:SB 7.6.2|SB 7.6.2]])
</div>

And what is that spiritual consciousness? Puruṣasyeha viṣṇoḥ pādopasarpaṇam. Viṣṇu. Viṣṇu means the Supreme Lord. The Supreme Lord is called Viṣṇu, all-pervading, the word used here, viṣṇoḥ. Viṣṇu means who is all-pervading, at the same time He's a person. The Supreme Personality of Godhead is person; at the same time, He is all-pervading.

How it is? In our material conception we cannot imagine, but there is a proof in your presence. Just like the sun. Sun is localized. You can see every day. Sun globe is located at a certain place in the outer space, but the sunshine is all-pervading. Sun is present everywhere by his all-pervasive sunshine.

Similarly, Viṣṇu, or the Supreme Personality of Godhead, He is in His abode, which is called Viṣṇuloka, or the kingdom of God, or Kṛṣṇaloka, whatever you may understand. He has got His particular abode. But at the same time, by His different energies, He is all-pervading.
</div>
</div>
</div>

Anyone who is well-versed in bhagavat-tattva-vijnanam, he can become guru. Not others. And in many places this is confirmed, that sat-karma-nipuno vipro. A brahmana, very well expert in his business. Brahmana's business means sat-karma, 6 kinds of karma

2023-11-06T15:45:54Z

Samruddhi:

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{{terms|"anyone who is well versed in bhagavat-tattva-vijñānam, he's . . . he can become guru. Not others. And in many places this is confirmed, that ṣaṭ-karma-nipuṇo vipro (Padma Purāṇa). A brahmin, very well expert in his business . . . brāhmin's business means ṣaṭ-karma, six kinds of karma"}}
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<div id="section">
<h2>Lectures</h2>
</div>
<div id="sub_section">
<h3>Nectar of Devotion Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
Cobbler's science means cobbler knows what kind of skin it is. It is not like that. Neither cobbler's science nor anatomical science or physiological science. Bhagavat-tattva-vijñānam. It is another science. So anyone who is well versed in bhagavat-tattva-vijñānam, he's . . . he can become guru. Not others. And in many places this is confirmed, that ṣaṭ-karma-nipuṇo vipro (Padma Purāṇa). A brahmin, very well expert in his business . . . brāhmin's business means ṣaṭ-karma, six kinds of karma: paṭhana pāṭhana yajana yājana dāna pratigraha. A brahmin must be very learned scholar, brāhmin paṇḍita. He must be scholar. Scholar means not ordinary, but in transcendental science. Tad vijñānam. So paṭhana pāṭhana. And he must be expert teacher also.
</div>

<div class="quote_link">
[[Vanisource:730128 - Lecture NOD - Calcutta|730128 - Lecture NOD - Calcutta]]
</div>
<div class="text">
So long we are in dirty heart, dirty, polluted mind, there is no question of anxiety-less. That is required. Brahma-bhūtaḥ prasannātmā ([[Vanisource:BG 18.54 (1972)|BG 18.54]]). One who is God-realized, one who is advanced in spiritual life, he will be anxiety-less, prasannātmā. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ ([[Vanisource:SB 1.2.20|SB 1.2.20]]). Bhagavad-bhakti-yoga, one who is practicing Bhagavad-yoga, then this is the verdict of Śrīmad-Bhāgavatam. That is the verdict of Caitanya Mahāprabhu. Ceto-darpaṇa-mārjanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]).

<div class="quote_verse">
:evaṁ prasanna-manaso
:bhagavad-bhakti-yogataḥ
:bhagavat-tattva-vijñānaṁ
:mukta-saṅgasya jāyate
:([[Vanisource:SB 1.2.20|SB 1.2.20]])
</div>

The process is one must be free from anxiety. And how one can become free from anxiety unless one is realized Brahman soul, realized soul, brahma-bhūtaḥ? These are one after another.

So evaṁ prasanna-manaso. Without being anxiety-less, nobody can understand the science of God. This is the verdict of Bhagavad . . . Śrīmad-Bhāgavatam. Evaṁ prasanna-manaso bhagavad-bhakti. One who has executed the process of bhagavad-bhakti according to the rules and regulations, śravaṇaṁ kīrtanaṁ viṣṇoḥ ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]), he'll be prasanna-manaso. The same thing, as it is confirmed in the Bhagavad-gītā: brahma-bhūtaḥ prasannātmā ([[Vanisource:BG 18.54 (1972)|BG 18.54]]). The Bhāgavata says, evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ, bhagavat-tattva-vijñānam ([[Vanisource:SB 1.2.20|SB 1.2.20]]). Bhagavat-tattva, the science of God, is a vijñāna. It is a science; it is not sentiment. Sentiment: I close my eyes and shed some tears, and then I go for smoking cigarette. That sentiment will not help us. It is a science. Just like Caitanya Mahāprabhu said: yei kṛṣṇa-tattva-vettā sei guru haya ([[Vanisource:CC Madhya 8.128|CC Madhya 8.128]]). Yei kṛṣṇa-tattva-vettā. One who knows the science of Kṛṣṇa, he can become guru. Pṛthivīṁ sa śiṣyāt. He can make disciples all over the world. Pṛthivīṁ sa śiṣyāt. So Caitanya Mahāprabhu confirmed it:

<div class="quote_verse">
:kibā vipra kibā śūdra nyāsī kena naya
:yei kṛṣṇa-tattva-vettā sei guru haya
:([[Vanisource:CC Madhya 8.128|CC Madhya 8.128]])
</div>

It doesn't matter whether one is a gṛhastha or one is a sannyāsī or one is a brahmin or not brahmin. It doesn't matter. Because this is not the science of this physiological ana . . . anatomical science or cobbler's science. Cobbler's science means cobbler knows what kind of skin it is. It is not like that. Neither cobbler's science nor anatomical science or physiological science. Bhagavat-tattva-vijñānam. It is another science.

So anyone who is well versed in bhagavat-tattva-vijñānam, he's . . . he can become guru. Not others. And in many places this is confirmed, that ṣaṭ-karma-nipuṇo vipro (Padma Purāṇa). A brahmin, very well expert in his business . . . brāhmin's business means ṣaṭ-karma, six kinds of karma: paṭhana pāṭhana yajana yājana dāna pratigraha. A brahmin must be very learned scholar, brāhmin paṇḍita. He must be scholar. Scholar means not ordinary, but in transcendental science. Tad vijñānam. So paṭhana pāṭhana. And he must be expert teacher also. He should not . . .

Actually in our India, formerly, the brahmins, they usually become teachers. In any village, a brahmin has no other business. He sits down. He's called catuṣpāṭhī, the higher scholars. But for ordinary also. A brahmin . . . guru-maharṣayaḥ. We studied under guru-maharṣayaḥ in our childhood. Pāṭha śālā. So anywhere a brahmin can sit down and the village boys, small boys, children would come there. He doesn't charge anything, but their father, mother sends everything—rice, ḍāl, cloth. So he has no much demand for bodily necessities. This was paṭhana. This is brahmin. Brahmin should not accept any service.
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Apaurusa means "not spoken by any person materially created." It is stated in the beginning of Srimad-Bhagavatam, tene brahma hrda

2023-10-03T06:44:57Z

Samruddhi:

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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 26 Purports - Fundamental Principles of Material Nature]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
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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">
It is very clear herein that as soon as we speak of hearing, there must be a speaker; without a speaker there is no question of hearing. Therefore the Vedic knowledge, which is known as śruti, or that which is received by hearing, is also called apauruṣa. Apauruṣa means "not spoken by any person materially created." It is stated in the beginning of Śrīmad-Bhāgavatam, tene brahma hṛdā.
</div>

<div class="quote_link">
[[Vanisource:SB 3.26.33|SB 3.26.33, Translation and Purport]]
</div>
<div class="quote_translation">
Persons who are learned and who have true knowledge define sound as that which conveys the idea of an object, indicates the presence of a speaker screened from our view and constitutes the subtle form of ether.
</div>
<div class="text">
<div class="purport">

It is very clear herein that as soon as we speak of hearing, there must be a speaker; without a speaker there is no question of hearing. Therefore the Vedic knowledge, which is known as śruti, or that which is received by hearing, is also called apauruṣa. Apauruṣa means "not spoken by any person materially created." It is stated in the beginning of Śrīmad-Bhāgavatam, tene brahma hṛdā. The sound of Brahman, or Veda, was first impregnated into the heart of Brahmā, the original learned man (ādi-kavaye). How did he become learned? Whenever there is learning, there must be a speaker and the process of hearing. But Brahmā was the first created being. Who spoke to him? Since no one was there, who was the spiritual master to give knowledge? He was the only living creature; therefore the Vedic knowledge was imparted within his heart by the Supreme Personality of Godhead, who is seated within everyone as Paramātmā. Vedic knowledge is understood to be spoken by the Supreme Lord, and therefore it is free from the defects of material understanding. Material understanding is defective. If we hear something from a conditioned soul, it is full of defects. All material and mundane information is tainted by illusion, error, cheating and imperfection of the senses. Because Vedic knowledge was imparted by the Supreme Lord, who is transcendental to material creation, it is perfect. If we receive that Vedic knowledge from Brahmā in disciplic succession, then we receive perfect knowledge.

Every word we hear has a meaning behind it. As soon as we hear the word "water," there is a substance—water—behind the word. Similarly, as soon as we hear the word "God," there is a meaning to it. If we receive that meaning and explanation of "God" from God Himself, then it is perfect. But if we speculate about the meaning of "God," it is imperfect. Bhagavad-gītā, which is the science of God, is spoken by the Personality of Godhead Himself. This is perfect knowledge. Mental speculators or so-called philosophers who are researching what is actually God will never understand the nature of God. The science of God has to be understood in disciplic succession from Brahmā, who was first instructed about knowledge of God by God Himself. We can understand the knowledge of God by hearing Bhagavad-gītā from a person authorized in the disciplic succession.

When we speak of seeing, there must be form. By our sense perception, the beginning experience is the sky. Sky is the beginning of form. And from the sky, other forms emanate. The objects of knowledge and sense perception begin, therefore, from the sky.

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Anukulyena krsnanusilanam means when you have accepted the bona fide spiritual master, you should work in such a way that your spiritual master is pleased with you. Then your path is very clear

2023-10-03T06:42:09Z

Samruddhi:

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{{terms|"''ānukūlyena kṛṣṇānuśīlanam''"|"means when you have accepted the bona fide spiritual master, you should work in such a way that your spiritual master is pleased with you. Then you . . . your path is very clear"}}
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[[Category:Prabhupada Speaks - in India, Vrndavana]]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Nectar_of_Devotion_Lectures" class="sub_section" sec_index="2" parent="Lectures" text="Nectar of Devotion Lectures"><h3>Nectar of Devotion Lectures</h3>
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<div id="TheNectarofDevotionVrndavanaOctober301972_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="27" link="The Nectar of Devotion -- Vrndavana, October 30, 1972" link_text="The Nectar of Devotion -- Vrndavana, October 30, 1972">
<div class="heading">ānukūlyena kṛṣṇānuśīlanam means when you have accepted the bona fide spiritual master, you should work in such a way that your spiritual master is pleased with you. Then you, your path is very clear. Don't do anything which is against the will of the spiritual master. Because we cannot see Kṛṣṇa eye to eye at the present moment. The direction is coming through disciplic succession.
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<mp3player>https://vanipedia.s3.amazonaws.com/clip/721031ND-VRNDAVAN_clip002.mp3</mp3player>
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, October 31, 1972|The Nectar of Devotion -- Vrndavana, October 31, 1972]]: </span><div class="text"><p style="display: inline;">
Pradyumna: "For example, great demons like Rāvaṇa, Kaṁsa and Hiraṇyakaśipu were always thinking of Kṛṣṇa, but they were thinking of Him as their enemy. This sort of thinking cannot be accepted as ''bhakti'', or Kṛṣṇa consciousness."

Prabhupāda: Yes. As Rāvaṇa and Kaṁsa was thinking of Kṛṣṇa as enemy, similarly, if we think of Kṛṣṇa that, "He'll wash my sinful activities," that means you are thinking like Rāvaṇa and Kaṁsa. Kṛṣṇa should be thought favorably. ''Ānukūlyena kṛṣṇānuśīlanam'' ([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]]). ''Na prātikūlyena''. No. You cannot think of Kṛṣṇa and commit sinful life at the same time. That is ''prātikūla''. Kṛṣṇa does not want that you shall remain sinful, because you cannot approach Kṛṣṇa without being free from sinful activities.

''Yeṣām anta-gataṁ pāpam'' ([[Vanisource:BG 7.28 (1972)|BG 7.28]]). Kṛṣṇa is ''pavitra, paramam. Apāpa-viddham''. These are the description. Kṛṣṇa is the Supreme Pure. You cannot approach the Supreme Pure being sinful, and make Kṛṣṇa your order-supplier, that you go on committing sinful life and Kṛṣṇa will wash it. Kṛṣṇa washes it—once, twice, thrice. But if you consciously go on, continue the sinful life, then you'll have to be punished. So we should not think pervertedly, like Rāvaṇa and Kaṁsa. Kaṁsa was always absorbed in thinking of Kṛṣṇa. Also he got salvation. But not as associate, but he merged into the Brahman effulgence.

So these are the points. ''Ānukūlyena kṛṣṇānuśīlanam'' ([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]]). We should execute cultivation of Kṛṣṇa consciousness very favorably, not unfavorably. Favorable means by which Kṛṣṇa becomes pleased, by which your spiritual master becomes pleased. Because when your spiritual master is pleased, Kṛṣṇa is pleased. ''Yasya prasādād bhagavat-prasādaḥ''.

So spiritual master is representative of Kṛṣṇa. Just like in office, you do not see the proprietor, but your immediate officer if you can please, then you get promotion, increment, so many things. Similarly, Kṛṣṇa sends His representative. ''Ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit'' ([[Vanisource:SB 11.17.27|SB 11.17.27]]). So . . . so pleasing the ''ācārya'' means pleasing Kṛṣṇa. Viśvanātha Cakravartī Ṭhākura says, ''yasya prasādad bhagavat-prasādaḥ''.

So ''ānukūlyena kṛṣṇānuśīlanam'' ([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]]) means when you have accepted the bona fide spiritual master, you should work in such a way that your spiritual master is pleased with you. Then you . . . your path is very clear. Don't do anything which is against the will of the spiritual master. Because we cannot see Kṛṣṇa eye to eye at the present moment. The direction is coming through disciplic succession. ''Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ'' ([[Vanisource:BG 4.2 (1972)|BG 4.2]]). So we should follow favorably to cultivate Kṛṣṇa consciousness. Then our life is successful.

Anu means "following", and anu also means "always." So one must always follow the disciplic succession and not hear from any stray professional reciter, whether a Mayavadi or an ordinary man

2023-10-03T06:41:00Z

Samruddhi:

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{{terms|"Anu means “following,” and anu also means “always.” So one must always follow the disciplic succession and not hear from any stray professional reciter, whether a Māyāvādī or an ordinary man"}}
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[[Category:Krsna Book Chapter 33 - Description of the Rasa Dance]]
[[Category:Krsna Book Chapters 01 to 90]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
Anu means “following,” and anu also means “always.” So one must always follow the disciplic succession and not hear from any stray professional reciter, whether a Māyāvādī or an ordinary man. Anuśṛṇuyāt means that one must hear from an authorized person who is in the disciplic succession and is always engaged in Kṛṣṇa consciousness. When a person hears the rāsa-līlā in this way, the effect will be sure: he will be elevated to the highest position of spiritual life.
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[[Vanisource:KB 33|Krsna Book, 33]]
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<div class="text">
After the rāsa dance was over, the night (the night of Brahmā, a very, very long period, as mentioned in the Bhagavad-gītā) turned into the brāhma-muhūrta. The brāhma-muhūrta takes place about one and a half hours before sunrise. It is recommended that one should rise from bed at that time and, after finishing daily ablutions, take to spiritual activities by performing maṅgala-ārati and chanting the Hare Kṛṣṇa mantra. This period is very convenient for the execution of spiritual activities. When that auspicious moment arrived, Kṛṣṇa asked the gopīs to leave. Although His beloveds were not willing to quit His company, they were very obedient to Him. As soon as Kṛṣṇa asked them to go home, they immediately left and returned home. Śukadeva Gosvāmī concludes this episode of the rāsa-līlā by pointing out that if a person hears from the right source about the pastimes of Kṛṣṇa, who is Viṣṇu Himself, and the gopīs, who are expansions of His energy, then he will be relieved of the most dangerous type of disease, namely lust. In other words, one who actually hears the rāsa-līlā will become completely freed from the lusty desire of sex life and elevated to the highest level of spiritual understanding. Generally, because they hear the rāsa-līlā from Māyāvādīs and they themselves are Māyāvādīs, people become more and more implicated in sex life. The conditioned soul should hear the rāsa-līlā dance from an authorized spiritual master and be trained by him so that he can understand the whole situation; thus one can be elevated to the highest standard of spiritual life; otherwise one will be implicated. Material lust is a kind of heart disease, and to cure the material heart disease of the conditioned soul, it is recommended that one should hear, but not from the impersonalist rascals. If one hears from the right sources with right understanding, then his situation will be different.

Śukadeva Gosvāmī has used the word śraddhānvita for one who is trained in spiritual life. Śraddhā, or faith, is the beginning. One who has developed his faith in Kṛṣṇa as the Supreme Personality of Godhead, the Supreme Spirit Soul, can both describe and hear the rāsa-līlā. Śukadeva also uses the word anuśṛṇuyāt. One must hear from the disciplic succession. Anu means “following,” and anu also means “always.” So one must always follow the disciplic succession and not hear from any stray professional reciter, whether a Māyāvādī or an ordinary man. Anuśṛṇuyāt means that one must hear from an authorized person who is in the disciplic succession and is always engaged in Kṛṣṇa consciousness. When a person hears the rāsa-līlā in this way, the effect will be sure: he will be elevated to the highest position of spiritual life.

Śukadeva Gosvāmī uses two specific words, bhaktim and parām. Bhaktiṁ parām means execution of devotional service above the neophyte stage. Those who are simply attracted to temple worship but do not know the philosophy of bhakti are in the neophyte stage. That sort of bhakti is not the perfectional stage. The perfectional stage of bhakti, or devotional service, is completely free from material contamination. The most dangerous aspect of contamination is lust, or sex life. Bhaktiṁ parām devotional service is so potent that the more one advances in this line, the more he loses his attraction for material life. One who is actually deriving benefit from hearing the rāsa-līlā dance surely achieves the transcendental position. He surely loses all traces of lust in his heart.

Śrīla Viśvanātha Cakravartī Ṭhākura points out that according to the Bhagavad-gītā, Brahmā’s day and Brahmā’s night are periods of solar years expanding to 4,300,000 multiplied by 1,000. According to Viśvanātha Cakravartī Ṭhākura, the rāsa dance was performed during the long period of Brahmā’s night, but the gopīs could not understand that. In order to fulfill their desire, Kṛṣṇa extended the night to cover such a great period of time. One may ask how this was possible, and Viśvanātha Cakravartī Ṭhākura reminds us that Kṛṣṇa, although bound by a small rope, could show His mother the whole universe within His mouth. How was this possible? The answer is that He can do anything for the pleasure of His devotees. Similarly, because the gopīs wanted to enjoy Kṛṣṇa, they were given the opportunity to associate with Him for a long period. This was done according to His promise. When Kṛṣṇa stole the garments of the gopīs while they were taking a bath at Cīraghāṭa on the Yamunā, He promised to fulfill their desire in some future night. In one night, therefore, they enjoyed the company of Kṛṣṇa as their beloved husband, but that night was not an ordinary night. It was a night of Brahmā, and lasted millions and millions of years. Everything is possible for Kṛṣṇa, for He is the supreme controller.
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Antardhana means that these living creatures can be perceived to be present, but they cannot be seen by vision

2023-10-03T06:39:35Z

Samruddhi:

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 3</h3>
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Antardhāna means that these living creatures can be perceived to be present, but they cannot be seen by vision.
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[[Vanisource:SB 3.20.44|SB 3.20.44, Translation and Purport]]
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Then Lord Brahmā, by his ability to be hidden from vision, created the Siddhas and Vidyādharas and gave them that wonderful form of his known as the Antardhāna.
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Antardhāna means that these living creatures can be perceived to be present, but they cannot be seen by vision.
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Ahimsa, nonviolence, means that one should not do anything which will put others into misery or confusion. BG 1972 purports

2023-10-03T06:29:37Z

Samruddhi:

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[[Category:Bhagavad-gita As It Is - 1972 Purports, Chapters 01 to 18 - Vaniquotes]]
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<div id="section">
<h2>Bhagavad-gita As it is</h2>
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<div id="sub_section">
<h3>BG Chapters 7 - 12</h3>
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<div class="quote">
<div class="quote_heading">
Ahiṁsā, nonviolence, means that one should not do anything which will put others into misery or confusion. Material activities that are promised by so many politicians, sociologists, philanthropists, etc., do not produce very good results because the politicians and philanthropists have no transcendental vision; they do not know what is actually beneficial for human society. Ahiṁsā means that people should be trained in such a way that the full utilization of the human body can be achieved. The human body is meant for spiritual realization, so any movement or any commissions which do not further that end commit violence on the human body. That which furthers the future spiritual happiness of the people in general is called nonviolence.
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<div class="quote_link">
[[Vanisource:BG 10.4-5 (1972)|BG 10.4-5 (1972), Translation and Purport]]
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<div class="quote_translation">
Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, self-control and calmness, pleasure and pain, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy are created by Me alone.
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<div class="text">
The different qualities of living entities, be they good or bad, are all created by Kṛṣṇa, and they are described here.

Intelligence refers to the power of analyzing things in proper perspective, and knowledge refers to understanding what is spirit and what is matter. Ordinary knowledge obtained by a university education pertains only to matter, and it is not accepted here as knowledge. Knowledge means knowing the distinction between spirit and matter. In modern education there is no knowledge about the spirit; they are simply taking care of the material elements and bodily needs. Therefore academic knowledge is not complete.

Asaṁmohaḥ, freedom from doubt and delusion, can be achieved when one is not hesitant and when he understands the transcendental philosophy. Slowly but surely he becomes free from bewilderment. Nothing should be accepted blindly; everything should be accepted with care and with caution. Kṣamā, forgiveness, should be practiced, and one should excuse the minor offenses of others. Satyam, truthfulness, means that facts should be presented as they are for the benefit of others. Facts should not be misrepresented. According to social conventions, it is said that one can speak the truth only when it is palatable to others. But that is not truthfulness. The truth should be spoken in a straight and forward way, so that others will understand actually what the facts are. If a man is a thief and if people are warned that he is a thief, that is truth. Although sometimes the truth is unpalatable, one should not refrain from speaking it. Truthfulness demands that the facts be presented as they are for the benefit of others. That is the definition of truth.

Self-control means that the senses should not be used for unnecessary personal enjoyment. There is no prohibition against meeting the proper needs of the senses, but unnecessary sense enjoyment is detrimental for spiritual advancement. Therefore the senses should be restrained from unnecessary use. Similarly, the mind should not indulge in unnecessary thoughts; that is called śamaḥ, or calmness. Nor should one spend one's time pondering over earning money. That is a misuse of the thinking power. The mind should be used to understand the prime necessity of human beings, and that should be presented authoritatively. The power of thought should be developed in association with persons who are authorities in the scriptures, saintly persons and spiritual masters and those whose thinking is highly developed. Sukham, pleasure or happiness, should always be in that which is favorable for the cultivation of the spiritual knowledge of Kṛṣṇa consciousness. And similarly, that which is painful or which causes distress is that which is unfavorable for the cultivation of Kṛṣṇa consciousness. Anything favorable for the development of Kṛṣṇa consciousness should be accepted, and anything unfavorable should be rejected.

Bhava, birth, should be understood to refer to the body. As far as the soul is concerned, there is neither birth nor death; that we have discussed in the beginning of Bhagavad-gītā. Birth and death apply to one's embodiment in the material world. Fear is due to worrying about the future. A person in Kṛṣṇa consciousness has no fear because by his activities he is sure to go back to the spiritual sky, back home, back to Godhead. Therefore his future is very bright. Others, however, do not know what their future holds; they have no knowledge of what the next life holds. So they are therefore in constant anxiety. If we want to get free from anxiety, then the best course is to understand Kṛṣṇa and be situated always in Kṛṣṇa consciousness. In that way we will be free from all fear. In the Śrīmad-Bhāgavatam. it is stated that fear is caused by our absorption in the illusory energy, but those who are free from the illusory energy, those who are confident that they are not the material body, that they are spiritual parts of the Supreme Personality of Godhead and are therefore engaged in the transcendental service of the Supreme Godhead, have nothing to fear. Their future is very bright. This fear is a condition of persons who are not in Kṛṣṇa consciousness. Bhayam, fearlessness, is only possible for one in Kṛṣṇa consciousness.

Ahiṁsā, nonviolence, means that one should not do anything which will put others into misery or confusion. Material activities that are promised by so many politicians, sociologists, philanthropists, etc., do not produce very good results because the politicians and philanthropists have no transcendental vision; they do not know what is actually beneficial for human society. Ahiṁsā means that people should be trained in such a way that the full utilization of the human body can be achieved. The human body is meant for spiritual realization, so any movement or any commissions which do not further that end commit violence on the human body. That which furthers the future spiritual happiness of the people in general is called nonviolence.

Samatā, equanimity, refers to freedom from attachment and aversion. To be very much attached or to be very much detached is not the best. This material world should be accepted without attachment or aversion. Similarly, that which is favorable for prosecuting Kṛṣṇa consciousness should be accepted; that which is unfavorable should be rejected. That is called samatā, equanimity. A person in Kṛṣṇa consciousness has nothing to reject and nothing to accept unless it is useful in the prosecution of Kṛṣṇa consciousness.

Tuṣṭiḥ, satisfaction, means that one should not be eager to gather more and more material goods by unnecessary activity. One should be satisfied with whatever is obtained by the grace of the Supreme Lord; that is called satisfaction. Tapas means austerity or penance. There are many rules and definitions in the Vedas which apply here, like rising early in the morning and taking a bath. Sometimes it is very troublesome to rise early in the morning, but whatever voluntary trouble one may suffer in this way is called penance. Similarly, there are prescriptions for fasting on certain days of the month. One may not be inclined to practice such fasting, but because of his determination to make advancement in the science of Kṛṣṇa consciousness, he should accept such bodily troubles which are recommended. However, one should not fast unnecessarily or against Vedic injunctions. One should not fast for some political purpose; that is described in Bhagavad-gītā as fasting in ignorance, and anything done in ignorance or passion does not lead to spiritual advancement. Everything done in the mode of goodness does advance one, however, and fasting done in terms of the Vedic injunctions enriches one in spiritual knowledge.

As far as charity is concerned, one should give fifty percent of his earnings to some good cause. And what is a good cause? It is that which is conducted in terms of Kṛṣṇa consciousness. That is not only a good cause, but it is the best cause. Because Kṛṣṇa is good, His cause is also good. Thus charity should be given to a person who is engaged in Kṛṣṇa consciousness. According to Vedic literature, it is enjoined that charity should be given to the brāhmaṇas. This practice is still followed, although not very nicely in terms of the Vedic injunction. But still the injunction is that charity should be given to the brāhmaṇas. Why? Because they are engaged in higher cultivation of spiritual knowledge. A brāhmaṇa is supposed to devote his whole life to understanding Brahman. A brahma-jana is one who knows Brahman; he is called a brāhmaṇa. Thus charity is offered to the brāhmaṇas because since they are always engaged in higher spiritual service, they have no time to earn their livelihood. In the Vedic literature, charity is also to be awarded to the renouncer of life, the sannyāsī. The sannyāsīs beg from door to door, not for money but for missionary purposes. The system is that they go from door to door to awaken the householders from the slumber of ignorance. Because the householders are engaged in family affairs and have forgotten their actual purpose in life-awakening their Kṛṣṇa consciousness—it is the business of the sannyāsīs to go as beggars to the householders and encourage them to be Kṛṣṇa conscious. As it is said in the Vedas, one should awake and achieve what is due him in this human form of life. This knowledge and method is distributed by the sannyāsīs; hence charity is to be given to the renouncer of life, to the brāhmaṇas, and similar good causes, not to any whimsical cause.

Yaśaḥ, fame, should be according to Lord Caitanya, who said that a man is famous when he is known as a great devotee. That is real fame. If one has become a great man in Kṛṣṇa consciousness and it is known, then he is truly famous. One who does not have such fame is infamous.

All these qualities are manifest throughout the universe in human society and in the society of the demigods. There are many forms of humanity on other planets, and these qualities are there. Now, for one who wants to advance in Kṛṣṇa consciousness, Kṛṣṇa creates all these qualities, but the person develops them himself from within. One who engages in the devotional service of the Supreme Lord develops all the good qualities, as arranged by the Supreme Lord.

Of whatever we find, good or bad, the origin is Kṛṣṇa. Nothing can manifest in this material world which is not in Kṛṣṇa. That is knowledge; although we know that things are differently situated, we should realize that everything flows from Kṛṣṇa.
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Another word in this verse (SB 3.25.29), bhagavad-banah, is very significant. Banah means arrow

2023-09-28T12:01:59Z

Samruddhi:

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{{terms|"Another word in this verse, bhagavad-bāṇaḥ, is very significant. Bāṇaḥ means"|"arrow"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 25 Purports - The Glories of Devotional Service]]
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 25 Purports - The Glories of Devotional Service]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 3</h3>
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<div class="quote">
<div class="quote_heading">
Another word in this verse, bhagavad-bāṇaḥ, is very significant. Bāṇaḥ means "arrow." The bhakti-yoga system is just like an arrow aiming up to the Supreme Personality of Godhead.
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[[Vanisource:SB 3.25.29|SB 3.25.29, Translation and Purport]]
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<div class="quote_translation">
The mystic yoga system, as You have explained, aims at the Supreme Personality of Godhead and is meant for completely ending material existence. Please let me know the nature of that yoga system. How many ways are there by which one can understand in truth that sublime yoga?
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<div class="text">
There are different kinds of mystic yoga systems aiming for different phases of the Absolute Truth. The jñāna-yoga system aims at the impersonal Brahman effulgence, and the haṭha-yoga system aims at the localized personal aspect, the Paramātmā feature of the Absolute Truth, whereas bhakti-yoga, or devotional service, which is executed in nine different ways, headed by hearing and chanting, aims at complete realization of the Supreme Lord. There are different methods of self-realization. But here Devahūti especially refers to the bhakti-yoga system, which has already been primarily explained by the Lord. The different parts of the bhakti-yoga system are hearing, chanting, remembering, offering prayers, worshiping the Lord in the temple, accepting service to Him, carrying out His orders, making friendship with Him and ultimately surrendering everything for the service of the Lord. The word nirvāṇātman is very significant in this verse. Unless one accepts the process of devotional service, one cannot end the continuation of material existence. As far as jñānīs are concerned, they are interested in jñāna-yoga, but even if one elevates oneself, after a great performance of austerity, to the Brahman effulgence, there is a chance of falling down again to the material world. Therefore, jñāna-yoga does not actually end material existence. Similarly, regarding the haṭha-yoga system, which aims at the localized aspect of the Lord, Paramātmā, it has been experienced that many yogīs, such as Viśvāmitra, fall down. But bhakti-yogīs, once approaching the Supreme Personality of Godhead, never come back to this material world, as it is confirmed in the Bhagavad-gītā. Yad gatvā na nivartante: ([[Vanisource:BG 15.6 (1972)|BG 15.6]]) upon going, one never comes back. Tyaktvā dehaṁ punar janma naiti: ([[Vanisource:BG 4.9 (1972)|BG 4.9]]) after giving up this body, he never comes back again to accept a material body. Nirvāṇa does not finish the existence of the soul. The soul is ever existing. Therefore nirvāṇa means to end one's material existence, and to end material existence means to go back home, back to Godhead.

Sometimes it is asked how the living entity falls down from the spiritual world to the material world. Here is the answer. Unless one is elevated to the Vaikuṇṭha planets, directly in touch with the Supreme Personality of Godhead, he is prone to fall down, either from the impersonal Brahman realization or from an ecstatic trance of meditation. Another word in this verse, bhagavad-bāṇaḥ, is very significant. Bāṇaḥ means "arrow." The bhakti-yoga system is just like an arrow aiming up to the Supreme Personality of Godhead. The bhakti-yoga system never urges one towards the impersonal Brahman effulgence or to the point of Paramātmā realization. This bāṇaḥ, or arrow, is so sharp and swift that it goes directly to the Supreme Personality of Godhead, penetrating the regions of impersonal Brahman and localized Paramātmā.
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Another medha means killing. So one who keeps himself in household life, he kills himself. Killing

2023-09-28T12:00:46Z

Samruddhi:

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[[Category:Prabhupada Speaks - Morning Walks, 1966 - 1977]]
[[Category:Prabhupada Speaks - Morning Walks, 1974]]
[[Category:Prabhupada Speaks - in India, Mayapur]]
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<div id="section">
<h2>Conversations and Morning Walks</h2>
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<div id="sub_section">
<h3>1974 Conversations and Morning Walks</h3>
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<div class="quote">
<div class="quote_heading">
Another medha means killing. So one who keeps himself in household life, he kills himself. Killing. Gṛhamedhī. And that is little long-term meaning. But this is the direct meaning.
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<mp3player>https://vanipedia.s3.amazonaws.com/clip/740305MW-MAYAPUR_clip.mp3</mp3player>
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[[Vanisource:740305 - Morning Walk - Mayapur|740305 - Morning Walk - Mayapur]]:
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<div class="text">
Prabhupāda: Huh? Which way? (break) . . . stayed in that Rādhā-Kṛṣṇa temple, Malliks. And still I am living in temple. So Kṛṣṇa has arranged nicely, from the beginning of my life, temple. Which way? This way? (break) ''Medha''. This is called ''medha'', this rod, central. So the, the bull is bound up with it, and it goes round, goes round, all day. So ''gṛhamedhī'' means center is home, and he goes round, throughout the whole life. They are called ''gṛhamedhīs''.

Hṛdayānanda: This is called ''medha''.

Prabhupāda: ''Medha'', yes. Another ''medha'' means killing. So one who keeps himself in household life, he kills himself. Killing. ''Gṛhamedhī''. And that is little long-term meaning. But this is the direct meaning. The ''medha'' rod is there, and he simply . . . he's very busy. Busy means within few feet (laughs). But he's thinking he's very busy. Anyone got . . . he has got home, and he's simply rounding about. Anywhere you go, the center is that. And what is that ''gṛha''? (aside:) Where? Which way?

Bhavānanda: This way, Śrīla Prabhupāda.

Prabhupāda: ''Na gṛhaṁ gṛham ity āhur gṛhiṇī gṛham ucyate'' ([[vanisource:CC Adi 15.27|CC Adi 15.27]]). The ''gṛham'', house, is not actually ''gṛha. Gṛha'' means the wife. ''Gṛhiṇī gṛham ucyate na gṛhaṁ gṛham ity āhuḥ. Gṛhiṇī gṛham ucyate''. So to become householder means one must have a wife. So actually round the wife (laughs). ''Gṛhamedhī'': round the wife. And what is wife means, everyone knows. It means round that thing. Is that good analysis?

Anna means "food." After this one lives in the consciousness of being alive. If one can continue his life without being attacked or destroyed, one thinks himself happy

2023-09-28T11:53:43Z

Samruddhi:

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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>
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<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
Anna means “food.” After this one lives in the consciousness of being alive. If one can continue his life without being attacked or destroyed, one thinks himself happy. This stage is called prāṇa-maya, or consciousness of one’s existence. After this stage, when one is situated on the mental platform, his consciousness is called mano-maya. The materialistic civilization is primarily situated in these three stages, anna-maya, prāṇa-maya and mano-maya.
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[[Vanisource:KB 87|Krsna Book, 87]]
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<div class="text">
The personified Vedas continued: “Dear Lord, it is imperative that the living entities be engaged in Kṛṣṇa consciousness, always rendering devotional service by such prescribed methods as hearing and chanting and executing Your orders. If a person is not engaged in Kṛṣṇa consciousness and devotional service, it is useless for him to exhibit the symptoms of life. Generally if a person is breathing he is accepted to be alive. But a person without Kṛṣṇa consciousness may be compared to a bellows in a blacksmith’s shop. The big bellows is a bag of skin which exhales and inhales air, and a human being who simply lives within the bag of skin and bones without taking to Kṛṣṇa consciousness and loving devotional service is no better than the bellows. Similarly, a nondevotee’s long duration of life is compared to the long existence of a tree, his voracious eating capacity is compared to the eating of dogs and hogs, and his enjoyment in sex life is compared to that of hogs and goats.”

The cosmic manifestation has been made possible because of the entrance of the Supreme Personality of Godhead as Mahā-Viṣṇu within this material world. The total material energy is agitated by the glance of Mahā-Viṣṇu, and only then does the interaction of the three material qualities begin. Therefore it should be concluded that whatever material facilities we are trying to enjoy are available only due to the mercy of the Supreme Personality of Godhead.

Within the body there are five different departments of existence, known as anna-maya, prāṇa-maya, mano-maya, vijñāna-maya and, at last, ānanda-maya. In the beginning of life, every living entity is food conscious. A child or an animal is satisfied only by getting nice food. This stage of consciousness, in which the goal is to eat sumptuously, is called anna-maya. Anna means “food.” After this one lives in the consciousness of being alive. If one can continue his life without being attacked or destroyed, one thinks himself happy. This stage is called prāṇa-maya, or consciousness of one’s existence. After this stage, when one is situated on the mental platform, his consciousness is called mano-maya. The materialistic civilization is primarily situated in these three stages, anna-maya, prāṇa-maya and mano-maya. The first concern of civilized persons is economic development, the next concern is defense against being annihilated, and the next consciousness is mental speculation, the philosophical approach to the values of life.

If by the evolutionary process of philosophical life one happens to reach the platform of intellectual life and understands that he is not this material body but a spiritual soul, he is situated in the vijñāna-maya stage. Then, by evolution in spiritual life, he comes to the understanding of the Supreme Lord, or the Supreme Soul. When one develops his relationship with Him and executes devotional service, that stage of life is called Kṛṣṇa consciousness, the ānanda-maya stage. Ānanda-maya is the blissful life of knowledge and eternity. As it is said in the Vedānta-sūtra, ānanda-mayo ’bhyāsāt. The Supreme Brahman and the subordinate Brahman, or the Supreme Personality of Godhead and the living entities, are both joyful by nature. As long as the living entities are situated in the lower four stages of life— anna-maya, prāṇa-maya, mano-maya and vijñāna-maya—they are considered to be in the material condition of life, but as soon as one reaches the stage of ānanda-maya, he is a liberated soul. This ānanda-maya stage is explained in the Bhagavad-gītā as the brahma-bhūta ([[Vanisource:SB 4.30.20|SB 4.30.20]]) stage. There it is said that in the brahma-bhūta stage of life there is no anxiety and no hankering. This stage begins when one is equally disposed toward all living entities, and it then expands to the stage of Kṛṣṇa consciousness, in which one always hankers to render service unto the Supreme Personality of Godhead. This hankering for advancement in devotional service is not the same as hankering for sense gratification in material existence. In other words, hankering remains in spiritual life, but it becomes purified. Similarly, when our senses are purified, they are freed from all material stages, namely anna-maya, prāṇa-maya, mano-maya and vijñāna-maya, and they become situated in the highest stage—ānanda-maya, or blissful life in Kṛṣṇa consciousness. The Māyāvādī philosophers consider ānanda-maya to be the state of being merged in the Supreme. To them, ānanda-maya means that the Supersoul and the individual soul become one. But the real fact is that oneness does not mean merging into the Supreme and losing one’s own individual existence. Merging into the spiritual existence is the living entity’s realization of qualitative oneness with the Supreme Lord in His aspects of eternity and knowledge. But the actual ānanda-maya (blissful) stage is attained when one is engaged in devotional service. That is confirmed in the Bhagavad-gītā: mad-bhaktiṁ labhate parām ([[Vanisource:BG 18.54 (1972)|BG 18.54]]). Here Lord Kṛṣṇa states that the brahma-bhūta ānanda-maya stage is complete only when there is an exchange of love between the Supreme and the subordinate living entities. Unless one comes to this ānanda-maya stage, his breathing is like the breathing of a bellows in a blacksmith’s shop, his duration of life is like that of a tree, and he is no better than the lower animals like the camels, hogs and dogs.
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Aniketanah means "without lodging." He (a sannyasi) should not have his own house, but should depend completely on the Supreme Lord for his food and lodging. He should travel

2023-09-28T11:50:30Z

Samruddhi:

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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 24 Purports - The Renunciation of Kardama Muni]]
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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">
A gṛhastha has a relationship with fire, either for offering sacrifices or for cooking, but a sannyāsī is freed from these two responsibilities. He does not have to cook or offer fire for sacrifice because he is always engaged in Kṛṣṇa consciousness; therefore he has already accomplished all ritualistic performances of religion. Aniketanaḥ means "without lodging." He should not have his own house, but should depend completely on the Supreme Lord for his food and lodging. He should travel.
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<div class="quote_link">
[[Vanisource:SB 3.24.42|SB 3.24.42, Translation and Purport]]
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<div class="quote_translation">
The sage Kardama accepted silence as a vow in order to think of the Supreme Personality of Godhead and take shelter of Him exclusively. Without association, he traveled over the surface of the globe as a sannyāsī, devoid of any relationship with fire or shelter.
</div>
<div class="text">
Here the words anagnir aniketanaḥ are very significant. A sannyāsī should be completely detached from fire and any residential quarters. A gṛhastha has a relationship with fire, either for offering sacrifices or for cooking, but a sannyāsī is freed from these two responsibilities. He does not have to cook or offer fire for sacrifice because he is always engaged in Kṛṣṇa consciousness; therefore he has already accomplished all ritualistic performances of religion. Aniketanaḥ means "without lodging." He should not have his own house, but should depend completely on the Supreme Lord for his food and lodging. He should travel.

Mauna means "silence." Unless one becomes silent, he cannot think completely about the pastimes and activities of the Lord. It is not that because one is a fool and cannot speak nicely he therefore takes the vow of mauna. Rather, one becomes silent so that people will not disturb him. It is said by Cāṇakya Paṇḍita that a rascal appears very intelligent as long as he does not speak. But speaking is the test. The so-called silence of a silent impersonalist svāmī indicates that he has nothing to say; he simply wants to beg. But the silence adopted by Kardama Muni was not like that. He became silent for relief from nonsensical talk. One is called a muni when he remains grave and does not talk nonsense. Mahārāja Ambarīṣa set a very good example; whenever he spoke, he spoke about the pastimes of the Lord. Mauna necessitates refraining from nonsensical talking, and engaging the talking facility in the pastimes of the Lord. In that way one can chant and hear about the Lord in order to perfect his life. Vratam means that one should take a vow as explained in Bhagavad-gītā, amānitvam adambhitvam, without hankering for personal respect and without being proud of one's material position. Ahiṁsā means not being violent. There are eighteen processes for attaining knowledge and perfection, and by his vow, Kardama Muni adopted all the principles of self-realization.
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Anartha means things which are not wanted. We are accustomed to so many things, rascal things, which is not at all wanted. But we have been accustomed. By bad association

2023-09-28T11:48:18Z

Samruddhi:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG410BombayMarch301974_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="153" link="Lecture on BG 4.10 -- Bombay, March 30, 1974" link_text="Lecture on BG 4.10 -- Bombay, March 30, 1974">
<div class="heading">Anartha means things which are not wanted. We are accustomed to so many things, rascal things, which is not at all wanted. But we have been accustomed. By bad association.
</div>
<span class="link">[[Vanisource:Lecture on BG 4.10 -- Bombay, March 30, 1974|Lecture on BG 4.10 -- Bombay, March 30, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So we should take this opportunity, Kṛṣṇa consciousness. Ādau śraddhā tataḥ sādhu-saṅgaḥ (Cc. Madhya 23.14-15). This association, society, of sādhus, who have dedicated their life for understanding Kṛṣṇa, for serving Kṛṣṇa, they are sādhu. Ādau śraddhā tataḥ sādhu... tataḥ sādhu-saṅgo 'tha bhajana-kriyā. By sādhu-saṅga ([[Vanisource:CC Madhya 22.83|CC Madhya 22.83]]) means next stage is how to adopt devotional life.</p>
<p>These boys, these girls, gradually they came. First of all they were hearing, Then they came forward, "Please make me your disciple." That means "Under your direction my bhajana-kriyā will go." This is called bhajana-kriyā, under the direction of the spiritual master. Then anartha-nivṛttiḥ syāt. Anartha means things which are not wanted. We are accustomed to so many things, rascal things, which is not at all wanted. But we have been accustomed. By bad association.</p>
<p>Take, for example, one smokes. Nobody learns smoking from the birth. By bad association one learns how to smoke. Similarly drinking, similarly meat-eating. Because from the birth we require milk, not meat-eating. But then after all we understand that "Beef is very nice. There must be a beef shop." And... This is going on. You see? These are anarthas, not required. You require simple food: rice, wheat, little milk, vegetable, and little sugar. That's all. You don't require all these nonsense. But you have been habituated.</p>
<p>But if we become bhajana-kriyā, you come to the practice of devotional service, naturally you have to give up. Because we accept a disciple to engage in the bhajana-kriyā—first of all he must give up these anarthas. So these anarthas, one cannot giving up smoking or drinking, but actually, if he takes to devotional service, he can very easily give up. He can very easily give up. There are so many examples. It is not story. So if there is bhajana-kriyā sincerely, then the anartha-nivṛtti automatically becomes. Then you become clean. Here it is said, jñāna-tapasā pūtāḥ, purified. Jñāna-tapasā.</p>
<p>Knowledge is there that "I am a spirit soul. I am part and parcel of Kṛṣṇa. And Kṛṣṇa is the Supreme. Therefore my business is to serve Kṛṣṇa." This is jñāna. And if one does not know this, he is rascal. That's all. No jñāna. This is jñāna. Therefore it is confirmed by Kṛṣṇa: bahūnāṁ janmanām ante jñānavān māṁ prapadyate ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). Jñāna means he must surrender to Kṛṣṇa. That is jñāna.</p>
<p>And so long one does not reach to this point, surrender to Kṛṣṇa, he's a rascal. That's all. Mūḍha. Na māṁ prapadyante mūḍhāḥ, duṣkṛtino narādhamāḥ ([[Vanisource:BG 7.15 (1972)|BG 7.15]]). That is his qualification. One who has not surrendered to Kṛṣṇa, then he is duṣkṛtinaḥ, mūḍhāḥ, narādhamāḥ... "No, no. He's M.A., Ph.D." Māyayāpahṛta-jñānāḥ. His knowledge has no value. Useless. Māyayāpahṛta-jñānāḥ. Śrama eva hi kevalam. That is the verdict of the śāstras.</p>
:dharmaḥ svanuṣṭhitaḥ puṁsāṁ
:viṣvaksena-kathāsu yaḥ
:notpādayed yadi ratiṁ
:śrama eva hi kevalam
:([[Vanisource:SB 1.2.8|SB 1.2.8]])
<p>Simply laboring for nothing. So this is called anartha-nivṛttiḥ. Jñāna-tapasā. Then niṣṭhā. "Oh, I must fix up." Then ruci, taste increases. Tato niṣṭhā rucis tataḥ athāsaktiḥ.</p>
<p>Then attachment. As soon as you get attachment for Kṛṣṇa, naturally, vīta-rāga, you give up attachment for your material life. Vīta-rāga. Unless you have got attachment for Kṛṣṇa, you cannot up attachment of this material sense gratification. That is not possible. Paraṁ dṛṣṭvā nivartate ([[Vanisource:BG 2.59 (1972)|BG 2.59]]). By force, you cannot train a person that "You must be refraining from all these things." No, it is not possible. Vīta-rāga means when you increase rāga for Kṛṣṇa, then you can become vīta-rāga. Paraṁ dṛṣṭvā ni... That if you get rasagullā, you can give up gur. Gur is also sweet, and rasagullā is sweet. But if somebody says that "Why you are eating gur...?" Or something else. "Here is nice rasagullā." Similarly, unless we get better things... Better things...</p>
<p>Kṛṣṇa is better thing, there is no need of proof. These European boys and girls, they have not come to me for better money. Because money is considered the best thing in the world, but they have enjoyed all these things. Therefore they are no more after money accumulation. They are after Kṛṣṇa. Paraṁ dṛṣṭvā nivartate. They can earn. They have dedicated their life. They're doing everything for me. They could earn in their country thousands of dollars. Thousands of doll... Any man can earn any day twenty-five dollars minimum. And twenty-five dollars means two hundred and fifty rupees per day. So they can get so much money. Why they have sacrificed everything? They have sacrificed their money. They have sacrificed their intoxication habit. They have sacrificed their illicit sex life. They have sacrificed their gambling life. Why? Paraṁ dṛṣṭvā nivartate. Because they have understood little trāyate mahato bhayāt.</p>
<p>Such things, the Kṛṣṇa consciousness movement. Vīta-rāga-bhaya-krodhāḥ ([[Vanisource:BG 2.56 (1972)|BG 2.56]]). And you become fearless. You fearless. Even so many incidences happened in this spot, why they are fearless? Because they had attachment for Kṛṣṇa. This boy was threatened for life, but still he stood, fearless. Vīta-rāga...</p>
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Ananya-cetah, without any deviation from this path of Krsna consciousness and devotional service in submission, if anyone thinks always of Krsna . . . Krsna says, tasyaham sulabhah. Sulabha means - I am very easily available for him

2023-09-28T11:45:39Z

Samruddhi:

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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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<div class="quote">
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Here is the definite information. Just in the Bhagavad-gītā you will understand that ananya-cetāḥ. Ananya-cetāḥ, without any deviation from this path of Kṛṣṇa consciousness, without any deviation from the devotional service in submission, if anyone thinks always of Kṛṣṇa . . . Kṛṣṇa says, tasyāhaṁ sulabhaḥ. Sulabha means "I am very easily available for him." Tasyāhaṁ sulabhaḥ pārtha. "Why? Why You are so . . .? Why You become so cheap to this person?" Because nitya-yuktasya yoginaḥ: "Oh, he is constantly . . . twenty-four hours, he's engaged in My service. I cannot forget him.".
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<div class="quote_link">
[[Vanisource:661028 - Lecture BG 08.14-15 - New York|661028 - Lecture BG 08.14-15 - New York]]
</div>
<div class="text">
Now, panthās tu koṭi-śata-vatsara-sampragamyaḥ. By the ascending process, if anyone makes progress with the speed of mind and speed of air . . . you, you know the speed of mind, how it is powerful. You are sitting here, and you can think of thousands and thousands of miles away immediately. Just see the speed of mind. Similarly, the velocity of air is very thousands of miles in a second, velocity of air.

So the example is given here that if anyone traverse on the path of ascending process with the velocity of mind and air . . . panthās tu koṭi-śata-vat . . . and if he makes progress not only for one day, two days, three days, one month—koṭi-śata-vatsara, millions and millions of years, if he goes in that speed . . . panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi manasaḥ. Vāyu. Vāyu means air. By the airplane or Sputnik, or by the speed of the mind, if he makes progress . . .

Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi manaso muni-puṅgavānām. And not very ordinary man, but muni-puṅgava. Muni-puṅgava means the highest thoughtful. Puṅgava means the greatest, and a muni means thoughtful, thinker. If he goes on for millions of years in the speed of mind and speed of air, still, he will find still not knowable. Not knowable. Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi manaso muni-puṅgavānām, so 'py asti yat prapada-sīmny avicintya-tattve. Still the subject matter remains inconceivable—inconceivable, not definite.

But here is the definite information. Just in the Bhagavad-gītā you will understand that ananya-cetāḥ. Ananya-cetāḥ, without any deviation from this path of Kṛṣṇa consciousness, without any deviation from the devotional service in submission, if anyone thinks always of Kṛṣṇa . . . Kṛṣṇa says, tasyāhaṁ sulabhaḥ. Sulabha means "I am very easily available for him." Tasyāhaṁ sulabhaḥ pārtha. "Why? Why You are so . . .? Why You become so cheap to this person?" Because nitya-yuktasya yoginaḥ: "Oh, he is constantly . . . twenty-four hours, he's engaged in My service. I cannot forget him."

This is . . . this is the process. Just become submissive and attract the attention of God. Then you'll be successful. Just try to . . . my Guru Mahārāja used to say that, "Don't try to see God. You work in such a way that God will see you. God will take care of you. Don't try to see God." This is the process. "I want to see God. O God, please come and stand before me," oh, just like He's my servant. God is no one's servant. You have to oblige Him by your love, by your service. That is the process. Here it is . . . tasyāhaṁ sulabhaḥ pārtha. Anyone who is engaged in that way, in that submissive way, always, constantly, without any deviation, in Kṛṣṇa consciousness, oh, for him, God is very cheap, although He's not . . . He is unconquerable.
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Anantam means unlimited. You are searching after happiness, but this is limited. Even if you enjoy sex life, that is also limited for a few moments. But anantam. That is... You will enjoy it eternally

2023-09-28T11:44:03Z

Samruddhi:

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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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<div class="quote">
<div class="quote_heading">
Everything is discussed in the Bhāgavata, Śrīmad-Bhāgavatam. Tapo divyaṁ putrakā yena śuddhyed sattva yasmād brahma-saukhyaṁ anantam (SB 5.5.1). Anantam means unlimited. You are searching after happiness, but this is limited. Even if you enjoy sex life, that is also limited for a few moments. But anantam, that is . . . you will enjoy it eternally. Just Kṛṣṇa is dancing with the gopīs. He is enjoying eternally.
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<div class="quote_link">
[[Vanisource:750622 - Conversation - Los Angeles|750622 - Conversation - Los Angeles]]
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<div class="text">
So they are imitating the hog's life, all the human being. This is the defect. Kaṣṭān kāmān arhate viḍ-bhujāṁ ye ([[Vanisource:SB 5.5.1|SB 5.5.1]]). Working so hard day and night, and only sex, that's all. This is life's enjoyment? This is a hog's life. And what else they have got happiness? We challenge them, "Except this happiness of sex, what other happiness you have got?" There is no answer. So this is being done by the hogs. Whole day and night they are searching after, "Where is stool? Where is stool? Where is stool?" And as soon he gets the stool and they have sex, that's all. Is that civilization, hog's life? And what is civilization? That is tapo divyam: "Just undergo austerities for realizing God." That is civilization. Work very hard similarly, but for Kṛṣṇa and not for imitating the hogs.

Now, why I should be interested in . . . for God realization? Yes, you should be. You must be. Why? Tapo divyaṁ putrakā yena śuddhyed sattva ([[Vanisource:SB 5.5.1|SB 5.5.1]]): "By becoming Kṛṣṇa consciousness, your existentional constitution will be purified." What is that purification? Purīfication means because you are now impure, you are subjected to birth, death, old age and disease. Therefore you require treatment to cure this disease. Yasmād brahma-saukhyaṁ anantam. And if you cure this disease, then—you are after happiness—you will get transcendental bliss and enjoy it eternally. This is human life. Everything is discussed in the Bhāgavata, Śrīmad-Bhāgavatam. Tapo divyaṁ putrakā yena śuddhyed sattva yasmād brahma-saukhyaṁ anantam ([[Vanisource:SB 5.5.1|SB 5.5.1]]). Anantam means unlimited. You are searching after happiness, but this is limited. Even if you enjoy sex life, that is also limited for a few moments. But anantam, that is . . . you will enjoy it eternally. Just Kṛṣṇa is dancing with the gopīs. He is enjoying eternally. So you can join with Him. That information we are giving. Just imagine what a valuable service we are rendering. Tapo divyaṁ putrakā yena śuddhyed sattva ([[Vanisource:SB 5.5.1|SB 5.5.1]]). Your existence is impure. Therefore you are undergoing the tribulation of birth, death, old age and disease. But they are not making any research how to stop. Nobody wants to die. Why he is dying? Where is the solution? Can the psychologists give any solution, that "You think in this way"? No. That we are giving, "Think of Kṛṣṇa and you will become free."
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Ananta indicates that there is nothing which is not covered by the influence and energy of the Supreme Lord, and devesa means that He is the controller of all demigods and is above them all. He is the center of the whole universe. BG 1972 purports

2023-09-28T11:42:33Z

Samruddhi:

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<h2>Bhagavad-gita As it is</h2>
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<h3>BG Chapters 7 - 12</h3>
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<div class="quote">
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Arjuna is addressing Kṛṣṇa as mahātmā, which means that He is most magnanimous and unlimited. Ananta indicates that there is nothing which is not covered by the influence and energy of the Supreme Lord, and deveśa means that He is the controller of all demigods and is above them all. He is the center of the whole universe.
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<div class="quote_link">
[[Vanisource:BG 11.37 (1972)|BG 11.37 (1972), Translation and Purport]]
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<div class="quote_translation">
O great one, who stands above even Brahmā, You are the original master. Why should they not offer their homage up to You, O limitless one? O refuge of the universe, You are the invincible source, the cause of all causes, transcendental to this material manifestation.
</div>
<div class="text">
By this offering of obeisances, Arjuna indicates that Kṛṣṇa is worshipable by everyone. He is all-pervading, and He is the Soul of every soul. Arjuna is addressing Kṛṣṇa as mahātmā, which means that He is most magnanimous and unlimited. Ananta indicates that there is nothing which is not covered by the influence and energy of the Supreme Lord, and deveśa means that He is the controller of all demigods and is above them all. He is the center of the whole universe. Arjuna also thought that it was fitting that all the perfect living entities and all powerful demigods offer their respectful obeisances unto Him because no one is greater than Him. He especially mentions that Kṛṣṇa is greater than Brahmā because Brahmā is created by Him. Brahmā is born out of the lotus stem grown from the navel abdomen of Garbhodakaśāyī Viṣṇu, who is Kṛṣṇa's plenary expansion; therefore Brahmā and Lord Śiva, who is born of Brahmā, and all other demigods must offer their respectful obeisances. Thus the Lord is respected by Lord Śiva and Brahmā and similar other demigods. The word akṣaram is very significant because this material creation is subject to destruction, but the Lord is above this material creation. He is the cause of all causes, and being so, He is superior to all the conditioned souls within this material nature as well as the material cosmic manifestation itself. He is therefore the all-great Supreme.
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Ananda means the reservoir of all pleasure. The impersonalists are seeking to merge into the Brahman effulgence of eternity and knowledge, but the major portion of the absolute pleasure which is in Krsna is avoided by them

2023-09-28T11:40:52Z

Samruddhi:

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<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Nectar of Devotion</h3>
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<div class="quote">
<div class="quote_heading">
Ānanda means the reservoir of all pleasure. The impersonalists are seeking to merge into the Brahman effulgence of eternity and knowledge, but the major portion of the absolute pleasure which is in Kṛṣṇa is avoided by them. One can enjoy the transcendental blissfulness of merging into the Brahman effulgence after being freed from the contamination of material illusion, false identification, attachment, detachment and material absorption. These are the preliminary qualifications of a person who can realize Brahman.
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<div class="quote_link">
[[Vanisource:NOD 22 (1970)|Nectar of Devotion, 22]]
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<div class="text">
Regarding Kṛṣṇa's attractive features being ever-fresh, there is a statement by Rādhārāṇī in the Lalita-mādhava, in which Kṛṣṇa is compared with the greatest sculptor because He is expert in chisling at the chastity of women. In other words, although chaste women may follow the rules and regulations of Vedic principles to become ever-faithful to their husbands, Kṛṣṇa is able to break their stone-like chastity with the chisel of His beauty. Most of the girl friends of Kṛṣṇa were married, but because Kṛṣṇa was their friend before their marriages, they could not forget His attractive features, which were always fascinating to them, even after their marriages.

54. Sac-cid-ānanda-vigraha

This means that Kṛṣṇa's transcendental body is eternal, full of knowledge and bliss. Sat means ever-existing for all time and in all places; in other words, all-pervading in time and space. Cit means full of knowledge. Kṛṣṇa has nothing to learn from anyone. He is independently full of all knowledge. Ānanda means the reservoir of all pleasure. The impersonalists are seeking to merge into the Brahman effulgence of eternity and knowledge, but the major portion of the absolute pleasure which is in Kṛṣṇa is avoided by them. One can enjoy the transcendental blissfulness of merging into the Brahman effulgence after being freed from the contamination of material illusion, false identification, attachment, detachment and material absorption. These are the preliminary qualifications of a person who can realize Brahman. It is stated in the Bhagavad-gītā that one has to become full of joyfulness; this is not exactly joyfulness, but a sense of freedom from all anxieties. Freedom from all anxieties may be the first principle of joyfulness, but it is not actual joyfulness. Those who realize the self, or become brahma-bhūta, are only preparing themselves for the platform of joyfulness. That joyfulness can be actually achieved only when one comes into contact with Kṛṣṇa. Kṛṣṇa consciousness is so complete that it includes the transcendental pleasure derived from impersonal or Brahman realization. Even the impersonalist will become attracted to the personal form of Kṛṣṇa, known as Śyāmasundara.
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Ananda means blissfulness, joyfulness. There cannot be any joyfulness in this body. There are three kinds of miserable condition of material life: adhyatmika, adhibhautika, adhidaivika. So either these three or one or two is always there

2023-09-28T11:39:26Z

Samruddhi:

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Ānanda means blissfulness, joyfulness. There cannot be any joyfulness in this body. There are three kinds of miserable condition of material life, adhyātmika, adhibhautika, adhidaivika. So either these three or one or two is always there. Adhyātmika means miserable condition on account of the body and mind. So wherever we go, the body is there.
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[[Vanisource:751017 - Lecture BG 02.01-11 - Johannesburg|751017 - Lecture BG 02.01-11 - Johannesburg]]
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<div class="text">
Sat means eternal, and cit means knowledge and ānanda means bliss. So if we study ourself, this body . . . this body is not eternal. Sat means eternal. So if you study this body . . . in the Bhagavad-gītā you will find, antavanta ime dehā nityasyoktāḥ śarīriṇaḥ ([[Vanisource:BG 2.18 (1972)|BG 2.18]]). This body is antavat; it will perish. Therefore it is not sat. Sat means eternal, and the body is not eternal. Therefore it is very difficult to understand what is sat, because we have no education, no experience. Everything is annihilated, destroyed, anything material. So actually we have no experience what is sat. So . . . but Vedic instruction is, sad gama asato mā: "Don't remain in asat, noneternal. Come to the platform of eternity." Sad gama asato mā. So that is our mission of life. The human form of life is distinct from the cats and dogs, because if you instruct to the cats and dogs what is sat and what is asat, it is impossible for them to understand. It is not possible. Therefore Vedic instruction is asato mā: "Don't remain cats and dogs in the human form only. You come to the platform of eternity." Asato mā sad gama. So we must try what is eternal.

So far in the present condition, as this material condition, we do not know what is actually eternal, because our body is not eternal. Therefore the first instruction is that, "You are lamenting on the body, which is not eternal, but you are eternal. Your business is to understand the eternal." That is called sat. And cit, cit means knowledge. Knowledge . . . at the present moment we are all in ignorance. We do not know what is the next step, whether I am going to live or to die. Everything in ignorance. Therefore this body is also not cit. It is full of ignorance. Then sat, cit and ānanda, that we have got experience . . . where is ānanda? Ānanda means blissfulness, joyfulness. There cannot be any joyfulness in this body. There are three kinds of miserable condition of material life, adhyātmika, adhibhautika, adhidaivika. So either these three or one or two is always there. Adhyātmika means miserable condition on account of the body and mind. So wherever we go, the body is there. So even if I am very opulent materially with wealth . . . we are getting experience that even the most rich, richest man in the society, he is committing suicide. Why? He has got every resources to enjoy. Why he is committing suicide? That means there is also no ānanda, even you possess the material things.

So there is no question of sac-cid-ānanda in this material condition of life. If you understand what is spiritual life and if you practice how to come to the spiritual life, spiritual platform, as Kṛṣṇa is, then we can become equal with Kṛṣṇa, sac-cid-ānanda (Bs. 5.1). Otherwise we are in ignorance. This body is not sac-cid-ānanda.
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Anadir adir govindah. Go means senses, go means cow, and go means land. He is the proprietor of all land, He is the proprietor of all cows, and He is the creator of all senses

2023-09-28T11:36:49Z

Samruddhi:

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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Kṛṣṇa Consciousness, The Topmost Yoga System</h3>
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Īśvaraḥ paramaḥ kṛṣṇaḥ, and then: sac-cid-ānanda-vigrahaḥ - and His body is eternal, and full of bliss and knowledge. And next: anādiḥ - He has no beginning, but He is the beginning of everyone. Anādir ādir govindaḥ. Go means senses, go means cow, and go means land. He is the proprietor of all land, He is the proprietor of all cows, and He is the creator of all senses.
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[[Vanisource:TYS 2 Yoga and the Master of Yoga|Kṛṣṇa Consciousness, The Topmost Yoga System, 2]]
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Yoga means the connecting link between the soul and the Supersoul, or the Supreme and the minute living creatures. Lord Śrī Kṛṣṇa is that Supreme, the Personality of Godhead. Being, therefore, the ultimate object of yoga, Kṛṣṇa's name is yogeśvara, the master of yoga.

At the conclusion of the Bhagavad-gītā, it is said: "Where there is Kṛṣṇa, and where there is Arjuna, the greatest of bowmen, there, undoubtedly, is victory."

The Bhagavad-gītā is a narrative spoken by Sañjaya, the secretary of Mahārāja Dhṛtarāṣṭra. This is just like airwaves from the radio: the play is going on in the auditorium, but you can hear from your room. So, just as we now have such a mechanical arrangement, at that time there were also certain arrangements, although there was no machine. Anyway, the secretary of Dhṛtarāṣṭra could see what was going on in the battlefield, and he was in the palace, telling this to Mahārāja Dhṛtarāṣṭra, who was blind. Now, the conclusion made by Sañjaya was that Kṛṣṇa is the Supreme Personality of Godhead.

When the yoga performance is described, it is said that Kṛṣṇa's name is yogeśvara. No one can be a better yogī than the master of yoga, and Kṛṣṇa is the master. There are many different types of yoga. Yoga means the system, and yogi means the person who practices that system. The object of yoga, the ultimate goal, is to understand Kṛṣṇa. Therefore, Kṛṣṇa consciousness means to practice the topmost type of yoga.

This topmost yoga system was described by Kṛṣṇa in the Gītā to His most intimate friend, Arjuna. In the beginning, the Lord said that this system can be practiced only by a person who has developed attachment for it. This Kṛṣṇa conscious yoga system cannot be practiced by an ordinary man who has no attachment for Kṛṣṇa, for it is a different system, and the topmost - bhakti-yoga.

There are five types of direct attachment, and there are seven types of indirect attachment. Indirect attachment is not bhakti. Direct attachment is called bhakti. If you are attached to Kṛṣṇa by the direct method, it is called devotional service, and if you are attached to Kṛṣṇa by an indirect method, it is not devotional service. But that is also attachment. King Kaṁsa, for example, was the maternal uncle of Kṛṣṇa; and there was a warning that Kaṁsa would be killed by one of his sister's sons. So he became very anxious about the sons of his sister, and he decided to kill his sister. Devakī, Kṛṣṇa's mother, was saved by her husband, Vasudeva, who made a compromise and proposed to his brother-in-law as follows: "You are afraid of the son of your sister. So your sister herself is not going to kill you." He requested, "Don't kill your sister. Save her, and I promise that all the sons born of her will be brought to you, and if you like you can kill them."

Vasudeva did this in order that his poor wife might be saved. And Vasudeva thought, "When Devakī's son is born, Kaṁsa may have a change of heart." But Kaṁsa was such a great demon that he killed all the sons of Devakī. It was told that the eighth son of the sister would kill him. So, when Kṛṣṇa was in the womb of His mother, Kaṁsa was always thinking of Kṛṣṇa. You may say that he was not Kṛṣṇa conscious, but actually he was. Not directly, not for love's sake, but as an enemy. He was Kṛṣṇa conscious as an enemy. So, that is not devotional service. One in devotional service is Kṛṣṇa conscious as Kṛṣṇa's friend, Kṛṣṇa's servant, His parent, or His lover.

You may want Kṛṣṇa as your lover, or as your son; you may want Kṛṣṇa as your friend, you may want Kṛṣṇa as your master, you may want Kṛṣṇa as the Supreme Sublime. These five different kinds of direct relationships with Kṛṣṇa are called devotion, or bhakti. They entail no material profit.

The concept of accepting God as a son is superior to the concept of accepting God as a father. There is a distinction. The relationship between father and son is that the son wants to take something from the father. The father's relationship with the son is that the father always wants to give something to the son. Therefore, the relationship with God or Kṛṣṇa as son is better than the relationship with Kṛṣṇa by one who thinks, "If I accept God as my father, then my business will be to ask for my necessities from the father." But, if I become the father of Kṛṣṇa, then from the very beginning of His childhood, my business will be to serve Him. The father is the parent of the child from the very beginning of his birth; therefore the concept of this relationship of Vasudeva and Devakī is sublime.

Kṛṣṇa's foster mother, Yaśodā, is thinking, "If I do not feed Kṛṣṇa sumptuously, He will die." She for. gets that Kṛṣṇa is the Supreme Lord, that He is sustaining the three worlds. She forgets that only one Lord is supplying the necessities of all the living entities. This same Personality of Godhead has become the son of Yaśodā, and she is thinking, "If I do not feed Him nicely, He will die." This is love. She has forgotten that it is the Supreme Personality of Godhead who has appeared before her as a little child.

This relationship of attachment is very sublime. It requires time to understand, but there is a position where, instead of asking, "O God, please give us our daily bread," you can instead think that God will die if you do not supply bread to Him. This is the ecstasy of extreme love. There is such a relationship between Kṛṣṇa and His devotee Rādhārāṇī, the greatest devotee, the greatest lover of Kṛṣṇa. Mother Yaśodā is His lover as a parent; Sudāmā is His lover as a friend; Arjuna also as a friend - there are millions and billions of different kinds of direct devotees of Kṛṣṇa.

So the yoga systems as described here lead to bhakti-yoga, and bhakti-yoga can be practiced by persons who have developed attachment to Kṛṣṇa. Others cannot practice it. And, if anyone is able to develop that attachment, the relationship will be that he will understand God, Kṛṣṇa, perfectly. However we may try to understand God by our different theories or speculations, it is still a difficult job. We may say that we have understood God, but it is not possible to understand Him as He is, because we have limited senses, and He is unlimited.

It is said in the Śrīmad-Bhāgavatam that our senses are imperfect, all of them. We cannot understand even the material world perfectly. You have seen so many planets and stars in the sky at night, but you do not know what they are. You do not even know what the moon planet is, though men have been trying for so many years to go there in sputniks. Even this one planet, Earth! We do not know what varieties there are even on this planet! If you go to the sea, to the sky, your perception is limited. Our knowledge is, therefore, always imperfect. On that we must agree. If we foolishly think that we have acquired all forms of knowledge and we have advanced in science, this is another foolishness. It is not possible.

And, when it is not possible to understand even the material things which we daily see with our eyes, what can we say of the spiritual world and Kṛṣṇa, the Supreme Personality of Godhead? He is the supreme spiritual form, and it is not possible to understand Him by our limited senses. Then why are we bothering so much for Kṛṣṇa consciousness, if it is not possible? If these imperfect senses cannot realize Kṛṣṇa as He is? The answer is that if you become submissive, if you develop the spiritual attitude of following Kṛṣṇa, and you are as a servant or a friend, as a parent or as a lover - if you begin to give service to the Supreme Lord then you can begin to know Him.

Your service begins with the tongue. How? By the tongue you can chant Hare Kṛṣṇa, and by the tongue you can taste Kṛṣṇa prasādam, spiritual food. So, the beginning of the process is very nice. You can chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare - and whenever prasādam is offered to you by Kṛṣṇa, by His kindness, you accept it. The result will be that if you become submissive, and if you begin this service - chanting and eating prasādam - Kṛṣṇa will reveal Himself before you.

You can't understand Kṛṣṇa by speculation; that is not Possible, because your senses are imperfect. But if you begin this process of service, then it will be possible - one day Kṛṣṇa will reveal Himself to you: "I am like this." just as Kṛṣṇa is revealing to Arjuna. Arjuna is a devotee, and he is submissive, and he is in contact with Kṛṣṇa as a friend. Therefore Kṛṣṇa is revealing to him.

The Bhagavad-gītā was spoken to Arjuna, not to any Vedāntist philosophical speculator. In the beginning of the Fourth Chapter, you will note that Kṛṣṇa says, "I am speaking to you that ancient system of yoga." It is stated, "unto you." Arjuna was a kṣatriya, a fighter. He was a householder, not even a sannyāsī, not a renouncer - but these are not qualifications to understand Kṛṣṇa. Suppose I say I have become a sannyāsī mendicant - this is not a qualification, that I can now understand Kṛṣṇa. Then what is the qualification? This: One who has developed the service spirit, with love and devotion, can understand Me." No other. Not the big scholars and mental speculators; but a child can understand Kṛṣṇa, if he has full faith in Him. So faith and devotion qualify one.

Simply by such faith and service you will understand that Kṛṣṇa is the Supreme Personality of Godhead. Just as we are preaching Kṛṣṇa consciousness; we are not wasting your time or our time, because we are in full faith that Kṛṣṇa is the Supreme Personality of Godhead. Theoretically or practically, you should accept Kṛṣṇa as the Supreme Person. Theoretically, there is the revealed scripture. You will understand from the Vedic literature, from the great devotees in the past and in the present.

For the present, there is Lord Caitanya. Lord Caitanya is the great authority. None is greater. He was mad after Kṛṣṇa. And then, after Him, His six disciples, the gosvāmīs, have left us an immensely valuable literature - especially Jīva Gosvāmī. They have written volumes on Kṛṣṇa. So, under disciplic succession, we have come to this point; and if you like past history, then go back a long, long time to Vyāsadeva. He is known to have written the Śrīmad-Bhāgavatam and other literature on Kṛṣṇa. Śrīmad-Bhāgavatam is nothing but a description of Kṛṣṇa. Vyāsa is also the writer of the Bhagavad-gītā. The Gītā was spoken by Kṛṣṇa and noted down by Vyāsa, who put this Gītā into the Mahābhārata.

So Vyāsadeva accepts Kṛṣṇa as the Supreme Person. In the Śrīmad-Bhāgavatam he has given the description of the different incarnations; there are twenty-five of Them. And, in the conclusion, he says that the descriptions that are given of different incarnations are all parts of the representations of God. But Kṛṣṇa is the Supreme Personality of Godhead Himself. He is not part, but one hundred percent - one hundred percent God. So there is the evidence of authority.

And, practically, if we believe the śāstras, the scriptures, then we can see: Who can be more powerful than Kṛṣṇa? Who can be more beautiful than Kṛṣṇa? Who can be more famous than Kṛṣṇa? Kṛṣṇa appeared five thousand years ago, but His knowledge, which He gave in the form of the Śrīmad Bhagavad-gītā, is still worshiped. It is worshiped not only by the Hindus or the Indians, but is read all over the world. In your country there are at least fifty different editions of the Bhagavad-gītā, written by different men. Similarly, in England, in Germany, in France and in all other countries, you will find hundreds of editions of the Gītā. So, who can be more famous? There are many other evidences, if you believe in śāstra: Kṛṣṇa married 16,108 wives, and He provided each one of them with a big palace, and each one of them had 10 children, and from the 10 children there were many other children born. So we have the evidence of revealed Scriptures; and in the Brahma-saṁhitā also, Kṛṣṇa is accepted as the Supreme Personality of Godhead. This is a very old book, supposed to have been written by Brahmā, the first living being in the universe.

In that Brahma-saṁhitā, it is said, īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Īśvara means God. There are many gods. It is said that there are so many demigods, and there is the Supreme God. So Brahma-saṁhitā says, īśvaraḥ paramaḥ kṛṣṇaḥ - He is the God of gods. Īśvaraḥ paramaḥ kṛṣṇaḥ, and then: sac-cid-ānanda-vigrahaḥ - and His body is eternal, and full of bliss and knowledge. And next: anādiḥ - He has no beginning, but He is the beginning of everyone. Anādir ādir govindaḥ. Go means senses, go means cow, and go means land. He is the proprietor of all land, He is the proprietor of all cows, and He is the creator of all senses.

We are after sense pleasure, but our perfection of sense pleasure can be achieved only when we reciprocate our pleasure with Kṛṣṇa. Therefore, His name is Govinda, the Supreme Original Personality of Godhead.

The same Personality of Godhead personally spoke about Himself to Arjuna in the Gītā. How can you say that somebody, by his thinking, by speculation, can say something about God that is more important than what is being said by Kṛṣṇa Himself? It is not possible. No one can speak better than Kṛṣṇa about God, because God Himself is speaking. If you speak about yourself personally, who can say more than you? So, if you have faith, if you believe theoretically or practically in Kṛṣṇa as the Supreme Personality of Godhead, then, by the speeches that are delivered by Kṛṣṇa in the Bhagavad-gītā, you can understand God. There is no difficulty.

And, if you believe Kṛṣṇa, then the result will be that you can understand God - how He is working, how His energies are acting, how He is manifesting, what is this material world, what is the spiritual world, what are the living creatures, what is their relationship - so many things are to be found in God's literature.

The whole Vedic literature deals with three things: the first is your relationship with God; then, next, after you understand your relationship with God, you can act in that way. just as a man or woman may not be related, but as soon as the relationship is established that one is husband and the other is wife, then the dealings begin.

Once they understand their relationship with God, people generally believe that God is the father, and the son's business is to ask Father for whatever he needs. But that is really a lesser relationship. If you understand God perfectly, then there are intimate relationships also. Your intimate relationship will be revealed when you are perfectly liberated. Each and every living creature has a particular relationship with God, but we have, for now, forgotten. When that relationship is revealed in the process of devotional activities, or Kṛṣṇa consciousness, you will know that that is the perfection of your life. Kṛṣṇa consciousness is a great science; it is not a sentimental speculation regarding love. It is based on scientific propositions described in the Bhagavad-gītā, in the Vedas, and in the Brahma-saṁhitā; and it is accepted by authorities like Lord Caitanya, Rāmānujācārya, Madhvācārya, Nārada, Asita, Vyāsa - there are so many authorities. Kṛṣṇa consciousness is not an ordinary lovemaking or moneymaking business; it is reality, and if you stick to it seriously, your life will be perfect.

Kṛṣṇa says in Bhagavad-gītā, "After giving up this body, one who knows Me in truth does not come back again to this material world to accept a material body." Then what happens to him? He goes to Kṛṣṇa, back home, back to Godhead. This Kṛṣṇa consciousness movement is directly giving people understanding of Kṛṣṇa. We are giving knowledge of Kṛṣṇa based on these authorized scriptures: Bhagavad-gītā and the Vedas. Veda means knowledge, and Vedānta means the ultimate end of knowledge. What is that end of knowledge? That is Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ ([[Vanisource:BG 15.15|BG 15.15]]). By knowing all the Vedas, the ultimate conclusion should be Kṛṣṇa. This conclusion comes after many, many births. After culturing knowledge for many, many births, when one actually becomes wise, then he surrenders unto Kṛṣṇa. How can he surrender? He knows that Vāsudeva, Kṛṣṇa, is everything. Whatever we see is simply a manifestation of the energy of Vāsudeva. One must be convinced on this point, and then he becomes a devotee. Kṛṣṇa therefore advises that whether you understand or not, simply surrender unto Him. What Kṛṣṇa taught in Bhagavad-gītā, we are also teaching, without different manufactured ideas. That is our Kṛṣṇa consciousness movement. It is open to everyone, and the process is very simple. We have our centers. If you want to take advantage of this movement, you are welcome. You will be happy.
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An Aryan means advanced, advanced in knowledge, and one who is advanced in knowledge, he is advanced civilized

2023-09-28T11:31:29Z

Samruddhi:

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[[Category:Prabhupada Speaks - Morning Walks, 1975]]
[[Category:Prabhupada Speaks - in India, Vrndavana]]
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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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Who does not deviate from the instruction of the Lord, he is Āryan. All others, non-Āryan. The Āryans will take the words of God as it is, without any deviation. That is Āryan. An Āryan means advanced, advanced in knowledge, and one who is advanced in knowledge, he is advanced civilized.
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[[Vanisource:750904 - Morning Walk - Vrndavana|750904 - Morning Walk - Vrndavana]]
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Prabhupāda: But they will not work. (break) . . .gradually. (aside:) Hare Kṛṣṇa. ''Jaya''. (break) Who does not deviate from the instruction of the Lord, he is Āryan. All others, non-Āryan. The Āryans will take the words of God as it is, without any deviation. That is Āryan. An Āryan means advanced, advanced in knowledge, and one who is advanced in knowledge, he is advanced civilized. Rascal fools, how they can be civilized? Everyone is claiming "Āryan," but he does not know what is the business of Āryans. Simply by some bodily feature. . . The same ignorance—"I am this body." So by the bodily features they settle up: "This is from Āryan family; this is from non-Āryan family." That is good. That is external. Real Āryan means one who is advanced in knowledge and goes by the order of Kṛṣṇa, or God. (aside:) ''Jaya''.

Brahmānanda: Adolf Hitler adopted the idea of Āryan, but his criteria for Āryan was one who had blond hair and blue eyes.

Prabhupāda: That is bodily. (chuckles) That is another foolishness.
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Although Krsna is the Supreme Lord and is unborn and unchangeable, He appears in His original transcendental nature. The word prakrti means - nature

2023-09-28T11:28:08Z

Samruddhi:

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[[Category:Raja-Vidya Chapters 01 to 08]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Raja-Vidya The King of Knowledge</h3>
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Although Kṛṣṇa is the Supreme Lord and is unborn and unchangeable, He appears in His original transcendental nature. The word prakṛti means "nature." In the Seventh Chapter of Bhagavad-gītā, it is stated that there are many kinds of nature.
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[[Vanisource:RV 6 Knowledge of Krsna's Appearances and Activities|Raja-Vidya The King of Knowledge, 6]]
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There are two forces of nature working in us. By one we decide that in this lifetime we will make spiritual advancement, but at the next moment the other force, māyā, or illusory energy, says, "What is all this trouble that you're going to? Just enjoy this life and be easy with yourself." This tendency to fall into forgetfulness is the difference between God and man. Arjuna is a companion and associate of Kṛṣṇa's, and whenever Kṛṣṇa appears on any planet, Arjuna also takes birth and appears with Him. When Kṛṣṇa spoke Bhagavad-gītā to the sun god, Arjuna was also present with Him. But, being a finite living entity, Arjuna could not remember. Forgetfulness is the nature of the living entity. We cannot even remember what we were doing at this exact time yesterday or a week ago. If we cannot remember this, how is it possible to remember what happened in our previous lives? At this point we may ask how it is that Kṛṣṇa can remember and we cannot, and the answer is that Kṛṣṇa does not change His body ([[Vanisource:BG 4.6|BG 4.6]]):

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:ajo 'pi sann avyayātmā
:bhūtānām īśvaro 'pi san
:prakṛtiṁ svām adhiṣṭhāya
:sambhavāmy ātma-māyayā
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"Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still appear in every millennium in My original transcendental form."

The word ātma-māyayā means that Kṛṣṇa descends as He is. He does not change His body, but we, as conditioned souls, change ours, and because of this we forget. Kṛṣṇa knows not only the past, present and future of His activities, but the past, present and future of everyone's activities ([[Vanisource:BG 7.26|BG 7.26]]):

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:vedāhaṁ samatītāni
:vartamānāni cārjuna
:bhaviṣyāṇi ca bhūtāni
:māṁ tu veda na kaścana
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"O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows."

In Śrīmad-Bhāgavatam we also find that the Supreme Lord is defined as one who knows everything. This is not the case with even the most elevated living entities, such as Brahmā and Śiva. Only Viṣṇu or Kṛṣṇa knows everything. We may also ask that if the Lord does not change His body, why does He come as an incarnation? There is much difference among philosophers concerning this question. Some say that Kṛṣṇa assumes a material body when He comes, but this is not the case. If He assumed a material body like ours, He could not remember, for forgetfulness is due to the material body. The actual conclusion is that He doesn't change His body. God is called all-powerful, and in the verse quoted above, His omnipotence is explained. Kṛṣṇa has no birth, and He is eternal. Similarly, the living entity has no birth, and he is also eternal. It is only the body with which the living entity identifies that takes birth.

In the very beginning of Bhagavad-gītā, in the Second Chapter, Kṛṣṇa explains that what we accept as birth and death is due to the body, and as soon as we regain our spiritual body and get out of the contamination of birth and death, we should be qualitatively as good as Kṛṣṇa. That is the whole process of Kṛṣṇa consciousness - the revival of our original sac-cid-ānanda spiritual body. That body is eternal (sat), full of knowledge (cit), and blissful (ānanda). This material body is neither sat, cit, nor ānanda. It is perishable, whereas the person who is occupying the body is imperishable. It is also full of ignorance, and because it is ignorant and temporary, it is full of misery. We feel severe hot or severe cold due to the material body, but as soon as we revive our spiritual body, we become unaffected by dualities. Even while within the material bodies there are yogīs who are impervious to dualities such as heat and cold. As we begin to make spiritual advancement while in the material body, we begin to take on the qualities of a spiritual body. If we put iron into a fire, it becomes hot, and then it becomes red-hot, and finally it is no longer iron, but fire - whatever it touches bursts into flames. As we become advanced in Kṛṣṇa consciousness, our material body will become spiritualized and will no longer be affected by material contamination.

Kṛṣṇa's birth, His appearance and disappearance, are likened unto the appearance and disappearance of the sun. In the morning it appears as if the sun is born from the eastern horizon, but actually it is not. The sun is neither rising nor setting; it is as it is in its position. All risings and settings are due to the rotation of the earth. Similarly, in Vedic literatures there are prescribed schedules for the appearance and disappearance of Śrī Kṛṣṇa. Kṛṣṇa's rising is just like the sun. The sun's rising and setting are going on at every moment; somewhere in the world people are witnessing sunrise and sunset. It is not that at one point Kṛṣṇa is born and at another point He is gone. He is always there somewhere, but He appears to come and go. Kṛṣṇa appears and disappears in many universes. We only have experience of this one universe, but from Vedic literatures we can understand that this universe is but a part of the infinite manifestations of the Supreme Lord.

Although Kṛṣṇa is the Supreme Lord and is unborn and unchangeable, He appears in His original transcendental nature. The word prakṛti means "nature." In the Seventh Chapter of Bhagavad-gītā, it is stated that there are many kinds of nature. These have been categorized into three basic types. There is external nature, internal nature and marginal nature. The external nature is the manifestation of this material world, and in the Seventh Chapter of Bhagavad-gītā this is described as aparā or material nature. When Kṛṣṇa appears, He accepts the higher nature (prakṛtiṁ svām), not the inferior material nature. Sometimes the head of a state may go to the prison house in order to inspect the prison and see the inmates there, but the prisoners are in error if they think, "The head of the state has come to prison, so he is a prisoner just like us." As pointed out before, Śrī Kṛṣṇa states that fools deride Him when He descends in human form ([[Vanisource:BG 9.11|BG 9.11]]).

Kṛṣṇa, as the Supreme Lord, can come here at any time, and we cannot object and say that He cannot come. He is fully independent, and He can come and disappear as He likes. If the head of a state goes to visit a prison, we are not to assume that he is forced to do so. Kṛṣṇa comes with a purpose, and that is to reclaim fallen conditioned souls. We do not love Kṛṣṇa, but Kṛṣṇa loves us. He claims everyone as His son ([[Vanisource:BG 14.4|BG 14.4]]):

<div class="quote_verse">
:sarva-yoniṣu kaunteya
:mūrtayaḥ sambhavanti yāḥ
:tāsāṁ brahma mahad yonir
:ahaṁ bīja-pradaḥ pitā
</div>

"It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving Father."

The father is always affectionate to the son. The son may forget the father, but the father can never forget the son. Kṛṣṇa comes to the material universe out of His love for us to deliver us from the miseries of birth and death. He says, "My dear sons, why are you rotting in this miserable world? Come to Me, and I'll give you all protection." We are sons of the Supreme, and we can enjoy life very supremely without any misery and without any doubt. Therefore we should not think that Kṛṣṇa comes here just as we do, being obliged by the laws of nature. The Sanskrit word avatāra literally means "he who descends." One who descends from the spiritual universe into the material universe through his own will is called an avatāra. Sometimes Śrī Kṛṣṇa descends Himself, and sometimes He sends His representative. The major religions of the world - Christian, Hindu, Buddhist and Moslem - believe in some supreme authority or personality coming down from the kingdom of God. In the Christian religion, Jesus Christ claimed to be the son of God and to be coming from the kingdom of God to reclaim conditioned souls. As followers of Bhagavad-gītā, we admit this claim to be true. So basically there is no difference of opinion. In details there may be differences due to differences in culture, climate and people, but the basic principle remains the same - that is, God or His representatives come to reclaim conditioned souls ([[Vanisource:BG 4.7|BG 4.7]]):

<div class="quote_verse">
:yadā yadā hi dharmasya
:glānir bhavati bhārata
:abhyutthānam adharmasya
:tadātmānam 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."

God is very compassionate. He wishes to see our miseries cease, but we are trying to adjust to these miseries. Because we are part and parcel of the Supreme Lord, we are not meant for these miseries, but somehow or other we have voluntarily accepted them. There are miseries arising from the body and mind, from other living entities and from natural catastrophes. We are either suffering from all three of these miseries, or at least from one. We are always trying to make a solution to these miseries, and this attempt constitutes our struggle for existence. That solution cannot be made by our tiny brain. It can be made only when we lake to the shelter of the Supreme Lord.

We can become happy when we are reinstated in our constitutional position, and Bhagavad-gītā is meant to reinstate us in that position. God and His representative also come to help. As stated previously, they descend upon the material world from the superior nature and are not subject to the laws of birth, old age, disease and death. Kṛṣṇa gives Arjuna the following reasons for His descent upon the world ([[Vanisource:BG 4.8|BG 4.8]]):

<div class="quote_verse">
:paritrāṇāya sādhūnāṁ
:vināśāya ca duṣkṛtām
:dharma-saṁsthāpanārthāya
:sambhavāmi yuge yuge
</div>

"In order to deliver the pious and to annihilate the miscreants, as well as to re-establish the principles of religion, I advent Myself millennium after millennium."

Here Kṛṣṇa says that He comes when there is a decline in dharma. The Sanskrit word dharma has been translated into English as "faith," but faith has come to mean a religious system that goes under the name of Christian, Moslem, Hindu, Buddhist, etc. But the word dharma does not have the same meaning as faith. The faith of an individual may change from Hindu to Buddhist to Christian to Moslem, etc. People have the ability to accept one faith and reject another, but dharma cannot be changed. It is the nature of every individual to render service, either to himself, his family, his community, nation or to humanity at large. This rendering of service cannot in any way be divorced from the living entity, and it is this that constitutes the dharma of every living being. Without rendering service, one cannot exist. The world goes on because we are all rendering and exchanging service. We must forget whether we are Christian, Moslem or Hindu, and we must understand that we are living entities whose constitutional position is to render service to the supreme living entity. When we reach that stage of understanding, we are liberated.

Liberation is freedom from temporary designations which we have acquired from association with material nature. Liberation is nothing more than this. Because we have material bodies, we take on so many designations; thus we call ourselves a man, a parent, an American, a Christian, Hindu, etc. These designations should be abandoned if we at all want to become free. Under no circumstances are we master. We are at the present serving, but we are serving with designations. We're the servants of a wife, of a family, of a job, of our own senses, of our children, and if we have no children we become servants of our cats or dogs. In any case, we must have someone, something to serve. If we have no wife or child, we have to catch some dog or other lower animal in order to serve it. That is our nature. We are compelled to do it. When we at last become free from these designations and begin to render transcendental loving service to the Lord, we attain our perfectional state. We then become established in our true dharma.

Thus Śrī Kṛṣṇa says that He appears whenever there is a discrepancy in the dharma of the living entities, that is to say whenever the living entities cease rendering service to the Supreme. In other words, when the living entity is too busily engaged serving his senses, and there is an over-indulgence in sense gratification, the Lord comes. In India, for instance, when people were over-indulging in animal slaughter, Lord Buddha came to establish ahiṁsā, nonviolence to all living entities. Similarly, in the above-quoted verse, Śrī Kṛṣṇa says that He comes in order to protect the sādhus (paritrāṇāya sādhūnām ([[Vanisource:BG 4.8|BG 4.8]])). Sādhus are typified by their toleration of all other living entities. Despite all inconveniences and dangers, they try to give real knowledge to the people in general. A sādhu is not the friend of a particular society, community or country but is a friend of all - not only of human beings, but of animals and lower forms of life. In short, the sādhu is an enemy of no one and a friend to all. Consequently he is always peaceful. Such persons who have sacrificed everything for the Lord are very, very dear to the Lord. Although the sādhus do not mind if they are insulted, Kṛṣṇa does not tolerate any insult to them. As stated in the Ninth Chapter of Bhagavad-gītā, Kṛṣṇa is alike to all, but He is especially inclined to His devotees ([[Vanisource:BG 9.29|BG 9.29]]):

<div class="quote_verse">
:samo 'haṁ sarva-bhūteṣu
:na me dveṣyo 'sti na priyaḥ
:ye bhajanti tu māṁ bhaktyā
:mayi te teṣu cāpy aham
</div>

"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him."

Although Kṛṣṇa is neutral to all, for one who is constantly engaged in Kṛṣṇa consciousness, who is spreading the message of Bhagavad-gītā, He gives special protection. It is Śrī Kṛṣṇa's promise that His devotee shall never perish: kaunteya pratijānīhi na me bhaktaḥ praṇaśyati ([[Vanisource:BG 9.31|BG 9.31]]).

Not only does Kṛṣṇa come to protect and save His devotees, but also to destroy the wicked (vināśāya ca duṣkṛtām). Kṛṣṇa wanted to establish Arjuna and the five Pāṇḍavas, who were the most pious kṣatriyas and devotees, as rulers of the world, and He also wanted to vanquish the atheistic party of Duryodhana. And as mentioned before, a third reason for His coming is to establish real religion (dharma-saṁsthāpanārthāya). Thus Śrī Kṛṣṇa's purpose for coming is threefold: He protects His devotees, vanquishes the demonic, and establishes the real religion of the living entity. He comes not only once, but many, many times (sambhavāmi yuge yuge) because this material world is such that in the course of time, after an adjustment is made, it will again deteriorate.

The world is so conceived that even if we make a very good arrangement, it will gradually deteriorate. After World War I an armistice was signed, and there was a short period of peace, but World War II soon came, and now that that is over they are making preparations for World War III. This is the function of time (kāla) in the material world. We build up a very nice house, and after fifty years it deteriorates, and after one hundred years it deteriorates even more. Similarly, when the body is young, people care for it, always lavishing affection upon it and kissing it, but when it grows old no one cares for it. This is the nature of the material world - even if a very good adjustment is made, it will in course of time be vanquished. Therefore adjustments are periodically required, and from age to age the Supreme Lord or His representative come to make adjustments in the direction of civilization. Thus Śrī Kṛṣṇa descends many times to establish or rejuvenate many different religions.
</div>
</div>
</div>

Although God is equally disposed to everyone, He is especially inclined to His devotees. Sat means the Absolute Truth. And persons who are servitors of the Absolute Truth are called satvatas

2023-09-28T11:26:35Z

Samruddhi:

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<div id="facts">
{{terms|"Although God is equally disposed to everyone, He is especially inclined to His devotees. Sat means the Absolute Truth. And persons who are servitors of the Absolute Truth are called satvatas"}}
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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 01 Purports - Questions by the Sages]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
</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">
Although God is equally disposed to everyone, He is especially inclined to His devotees. Sat means the Absolute Truth. And persons who are servitors of the Absolute Truth are called satvatas.
</div>

<div class="quote_link">
[[Vanisource:SB 1.1.12|SB 1.1.12, Translation and Purport]]
</div>
<div class="quote_translation">
All blessings upon you, O Sūta Gosvāmī. You know for what purpose the Personality of Godhead appeared in the womb of Devakī as the son of Vasudeva.
</div>
<div class="text">
<div class="purport">

Bhagavān means the Almighty God who is the controller of all opulences, power, fame, beauty, knowledge and renunciation. He is the protector of His pure devotees. Although God is equally disposed to everyone, He is especially inclined to His devotees. Sat means the Absolute Truth. And persons who are servitors of the Absolute Truth are called sātvatas. And the Personality of Godhead who protects such pure devotees is known as the protector of the sātvatas. Bhadraṁ te, or "blessings upon you," indicates the sages' anxiety to know the Absolute Truth from the speaker. Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, appeared to Devakī, the wife of Vasudeva. Vasudeva is the symbol of the transcendental position wherein the appearance of the Supreme Lord takes place.

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</div>

Akincana means one who has nothing to give materially

2023-09-28T11:18:09Z

Samruddhi:

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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 08 Purports - Prayers by Queen Kunti and Pariksit Saved]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
[[Category:Give]]
</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">
Akincana means one who has nothing to give materially.
</div>

<div class="quote_link">
[[Vanisource:SB 1.8.27|SB 1.8.27, Translation and Purport]]
</div>
<div class="quote_translation">
My obeisances are unto You, who are the property of the materially impoverished. You have nothing to do with the actions and reactions of the material modes of nature. You are self-satisfied, and therefore You are the most gentle and are master of the monists.
</div>
<div class="text">
A living being is finished as soon as there is nothing to possess. Therefore a living being cannot be, in the real sense of the term, a renouncer. A living being renounces something for gaining something more valuable. A student sacrifices his childish proclivities to gain better education. A servant gives up his job for a better job. Similarly, a devotee renounces the material world not for nothing but for something tangible in spiritual value. Śrīla Rūpa Gosvāmī, Sanātana Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī and others gave up their worldly pomp and prosperity for the sake of the service of the Lord. They were big men in the worldly sense. The Gosvāmīs were ministers in the government service of Bengal, and Śrīla Raghunātha dāsa Gosvāmī was the son of a big zamindar of his time. But they left everything to gain something superior to what they previously possessed. The devotees are generally without material prosperity, but they have a very secret treasure-house in the lotus feet of the Lord. There is a nice story about Śrīla Sanātana Gosvāmī. He had a touchstone with him, and this stone was left in a pile of refuse. A needy man took it, but later on wondered why the valuable stone was kept in such a neglected place. He therefore asked him for the most valuable thing, and then he was given the holy name of the Lord. Akiñcana means one who has nothing to give materially. A factual devotee, or mahātmā, does not give anything material to anyone because he has already left all material assets. He can, however, deliver the supreme asset, namely the Personality of Godhead, because He is the only property of a factual devotee. The touchstone of Sanātana Gosvāmī, which was thrown in the rubbish, was not the property of the Gosvāmī, otherwise it would not have been kept in such a place. This specific example is given for the neophyte devotees just to convince them that material hankerings and spiritual advancement go ill together. Unless one is able to see everything as spiritual in relation with the Supreme Lord, one must always distinguish between spirit and matter. A spiritual master like Śrīla Sanātana Gosvāmī, although personally able to see everything as spiritual, set this example for us only because we have no such spiritual vision.
</div>
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</div>

Akhanditam means not exactly "fragmented" but "constitutionally always infinitesimal." No one can separate the molecular parts of the sunshine from the sun, but at the same time the molecular part of the sunshine is not as expansive as the sun itself

2023-09-28T11:17:02Z

Samruddhi:

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{{terms|"Akhaṇḍitam means not exactly"|"fragmented"|"but"|"constitutionally always infinitesimal"|"No one can separate the molecular parts of the sunshine from the sun, but at the same time the molecular part of the sunshine is not as expansive as the sun itself"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 25 Purports - The Glories of Devotional Service]]
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</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
Akhaṇḍitam means not exactly "fragmented" but "constitutionally always infinitesimal." No one can separate the molecular parts of the sunshine from the sun, but at the same time the molecular part of the sunshine is not as expansive as the sun itself. Similarly, the living entity, by his constitutional position, is qualitatively the same as the Supreme Spirit, but he is infinitesimal.
</div>

<div class="quote_link">
[[Vanisource:SB 3.25.17|SB 3.25.17, Translation and Purport]]
</div>
<div class="quote_translation">
At that time the soul can see himself to be transcendental to material existence and always self-effulgent, never fragmented, although very minute in size.
</div>
<div class="text">
In the state of pure consciousness, or Kṛṣṇa consciousness, one can see himself as a minute particle nondifferent from the Supreme Lord. As stated in Bhagavad-gītā, the jīva, or the individual soul, is eternally part and parcel of the Supreme Lord. Just as the sun's rays are minute particles of the brilliant constitution of the sun, so a living entity is a minute particle of the Supreme Spirit. The individual soul and the Supreme Lord are not separated as in material differentiation. The individual soul is a particle from the very beginning. One should not think that because the individual soul is a particle, it is fragmented from the whole spirit. Māyāvāda philosophy enunciates that the whole spirit exists, but a part of it, which is called the jīva, is entrapped by illusion. This philosophy, however, is unacceptable because spirit cannot be divided like a fragment of matter. That part, the jīva, is eternally a part. As long as the Supreme Spirit exists, His part and parcel also exists. As long as the sun exists, the molecules of the sun's rays also exist.

The jīva particle is estimated in the Vedic literature to be one ten-thousandth the size of the upper portion of a hair. It is therefore infinitesimal. The Supreme Spirit is infinite, but the living entity, or the individual soul, is infinitesimal, although it is not different in quality from the Supreme Spirit. Two words in this verse are to be particularly noted. One is nirantaram, which means "nondifferent," or "of the same quality." The individual soul is also expressed here as aṇimānam. Aṇimānam means "infinitesimal." The Supreme Spirit is all-pervading, but the very small spirit is the individual soul. Akhaṇḍitam means not exactly "fragmented" but "constitutionally always infinitesimal." No one can separate the molecular parts of the sunshine from the sun, but at the same time the molecular part of the sunshine is not as expansive as the sun itself. Similarly, the living entity, by his constitutional position, is qualitatively the same as the Supreme Spirit, but he is infinitesimal.
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Akartrtvat means not doing anything for sense gratification. When one does something at his own risk, there is a sense of proprietorship and a reaction, but when one does everything for Krsna, there is no proprietorship over the activities

2023-09-28T11:15:08Z

Samruddhi:

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{{terms|"Akartṛtvāt means not doing anything for sense gratification. When one does something at his own risk, there is a sense of proprietorship and therefore a reaction, but when one does everything for Kṛṣṇa, there is no proprietorship over the activities"}}
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{{compiler|Angela}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 27 Purports - Understanding Material Nature]]
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</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
The original position is one of rendering service to the Lord (bhakti-yogena, bhaktyā). When one becomes detached from material attraction and engages fully in devotional service, that is changlessness. Akartṛtvāt means not doing anything for sense gratification. When one does something at his own risk, there is a sense of proprietorship and therefore a reaction, but when one does everything for Kṛṣṇa, there is no proprietorship over the activities.
</div>

<div class="quote_link">
[[Vanisource:SB 3.27.1|SB 3.27.1, Translation and Purport]]
</div>
<div class="quote_translation">
The Personality of Godhead Kapila continued: When the living entity is thus unaffected by the modes of material nature, because he is unchanging and does not claim proprietorship, he remains apart from the reactions of the modes, although abiding in a material body, just as the sun remains aloof from its reflection on water.
</div>
<div class="text">
<div class="purport">

In the previous chapter Lord Kapiladeva has concluded that simply by beginning the discharge of devotional service one can attain detachment and transcendental knowledge for understanding the science of God. Here the same principle is confirmed. A person who is detached from the modes of material nature remains just like the sun reflected on water. When the sun is reflected on water, the movement of the water or the coolness or unsteadiness of the water cannot affect the sun. Similarly, vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ ([[Vanisource:SB 1.2.7|SB 1.2.7]]): when one engages fully in the activities of devotional service, bhakti-yoga, he becomes just like the sun reflected on water. Although a devotee appears to be in the material world, actually he is in the transcendental world. As the reflection of the sun appears to be on the water but is many millions of miles away from the water, so one engaged in the bhakti-yoga process is nirguṇa, or unaffected by the qualities of material nature.

Avikāra means "without change." It is confirmed in Bhagavad-gītā that each and every living entity is part and parcel of the Supreme Lord, and thus his eternal position is to cooperate or to dovetail his energy with the Supreme Lord. That is his unchanging position. As soon as he employs his energy and activities for sense gratification, this change of position is called vikāra. Similarly, even in this material body, when he practices devotional service under the direction of the spiritual master, he comes to the position which is without change because that is his natural duty. As stated in the Śrīmad-Bhāgavatam, liberation means reinstatement in one's original position. The original position is one of rendering service to the Lord (bhakti-yogena, bhaktyā). When one becomes detached from material attraction and engages fully in devotional service, that is changlessness. Akartṛtvāt means not doing anything for sense gratification. When one does something at his own risk, there is a sense of proprietorship and therefore a reaction, but when one does everything for Kṛṣṇa, there is no proprietorship over the activities. By changlessness and by not claiming the proprietorship of activities, one can immediately situate himself in the transcendental position in which one is not touched by the modes of material nature, just as the reflection of the sun is unaffected by the water.

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Ahimsa means not being violent. There are eighteen processes for attaining knowledge and perfection, and by his vow, Kardama Muni adopted all the principles of self-realization

2023-09-28T11:10:30Z

Samruddhi:

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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 24 Purports - The Renunciation of Kardama Muni]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
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<div class="quote">
<div class="quote_heading">
Ahimsa means not being violent. There are eighteen processes for attaining knowledge and perfection, and by his vow, Kardama Muni adopted all the principles of self-realization.
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<div class="quote_link">
[[Vanisource:SB 3.24.42|SB 3.24.42, Translation and Purport]]
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<div class="quote_translation">
The sage Kardama accepted silence as a vow in order to think of the Supreme Personality of Godhead and take shelter of Him exclusively. Without association, he traveled over the surface of the globe as a sannyāsī, devoid of any relationship with fire or shelter.
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<div class="text">
Here the words anagnir aniketanaḥ are very significant. A sannyāsī should be completely detached from fire and any residential quarters. A gṛhastha has a relationship with fire, either for offering sacrifices or for cooking, but a sannyāsī is freed from these two responsibilities. He does not have to cook or offer fire for sacrifice because he is always engaged in Kṛṣṇa consciousness; therefore he has already accomplished all ritualistic performances of religion. Aniketanaḥ means "without lodging." He should not have his own house, but should depend completely on the Supreme Lord for his food and lodging. He should travel.

Mauna means "silence." Unless one becomes silent, he cannot think completely about the pastimes and activities of the Lord. It is not that because one is a fool and cannot speak nicely he therefore takes the vow of mauna. Rather, one becomes silent so that people will not disturb him. It is said by Cāṇakya Paṇḍita that a rascal appears very intelligent as long as he does not speak. But speaking is the test. The so-called silence of a silent impersonalist svāmī indicates that he has nothing to say; he simply wants to beg. But the silence adopted by Kardama Muni was not like that. He became silent for relief from nonsensical talk. One is called a muni when he remains grave and does not talk nonsense. Mahārāja Ambarīṣa set a very good example; whenever he spoke, he spoke about the pastimes of the Lord. Mauna necessitates refraining from nonsensical talking, and engaging the talking facility in the pastimes of the Lord. In that way one can chant and hear about the Lord in order to perfect his life. Vratam means that one should take a vow as explained in Bhagavad-gītā, amānitvam adambhitvam, without hankering for personal respect and without being proud of one's material position. Ahiṁsā means not being violent. There are eighteen processes for attaining knowledge and perfection, and by his vow, Kardama Muni adopted all the principles of self-realization.
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Ahankara means the point where the pure soul touches matter. That junction is called ahankara. Ahankara is still finer than intelligence

2023-09-28T11:08:45Z

Samruddhi:

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[[Category:Krsna Consciousness, The Topmost Yoga System Chapters 01 to 09]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<h3>Kṛṣṇa Consciousness, The Topmost Yoga System</h3>
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<div class="quote">
<div class="quote_heading">
I am pure soul, but I am identifying falsely. For example, I am identifying with the land, thinking that I am Indian, or that I am American. This is called ahaṅkāra. Ahaṅkāra means the point where the pure soul touches matter. That junction is called ahaṅkāra. Ahaṅkāra is still finer than intelligence.
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<div class="quote_link">
[[Vanisource:TYS 5 Our Real Life|Kṛṣṇa Consciousness, The Topmost Yoga System, 5]]
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<div class="text">
The Bhagavad-gītā says that out of many thousands of human beings, one may try to make perfection of his life. Man is an animal, but he has one special prerogative, rational thought. What is that rational thought? Reasoning power, argument. Now, reasoning power is there in dogs and cats as well. Suppose a dog comes up to you; if you say, "Hut!" he'll understand. The dog will understand that you don't want him. So, he has some reasoning power. But what is the special reasoning power of the human being?

As far as the bodily necessities are concerned, the reasoning power is there even in the animal. If a cat wants to steal some milk from your kitchen, she has very nice reasoning power: she is always looking to see when the master is out and she can take. So, for the four propensities of animal life - eating, sleeping, mating and defending - there is reasoning power even in beasts. Then, what is the special reasoning power of the human being, by which he is called the rational animal?

The special reasoning power is to inquire, "Why am I suffering?" This is special reasoning. The animals are suffering, but they do not know how to remedy the suffering. But human beings are making scientific advancement and philosophical advancement, cultural advancement, religious advancement - progress in so many lines - because they want to be happy. "Where is the point of happiness?" This reasoning power is especially given to the human being. Therefore, in the Gītā, Kṛṣṇa says, "Out of so many men, one may know Me."

Generally, the people are just like animals. They simply do not know anything beyond the necessities of the body: how to eat, how to sleep, how to mate and how to defend. And the Bhagavad-gītā says, out of many thousands, someone may develop this reasoning power: "Why am I suffering?" He asks this question: "Why am I suffering?" We do not want to suffer, but suffering is forced upon us. We do not want too much cold, but too much cold and too much heat are forced upon us.

When there is some impetus to awaken this reasoning power, it is called brahma jijñāsā. This is found in the Vedānta-sūtra. The first verse says that now, this human form of life is meant for asking the question of how to solve the problem of suffering.

So Kṛṣṇa says that this special prerogative of the human being is nut awakened very easily, except by some good association. Just as we have this Kṛṣṇa conscious association. If we attain such association, where nice things are discussed, then that awakening of reason, that special prerogative of the human being, will come. As long as this question does not arise in one's mind, he should understand that whatever activities he is doing will lead to his defeat. He is simply leading an animal life. But, not when these questions arise: Why am I suffering? What am I? Am I meant for suffering? Am I meant for troubles?

I am undergoing troubles by nature's laws, and by the state's laws. So the question of freedom is how to become free from all these troubles. The Vedānta-sūtra also says that the soul, my actual self, is by nature joyful. Yet, I am suffering. Lord Kṛṣṇa further says that when these questions arise, gradually one comes to God. Those who have awakened to these questions are said to lie on the path of perfection. And, when the question of God and our relationship with God comes, that is our final perfection of life.

Now, Kṛṣṇa says that out of many thousands of people, one may try to make perfection of this life; and out of many millions of such persons on the path of perfection, only one may understand Kṛṣṇa. So understanding Kṛṣṇa is not very easy. But it is also the easiest. It is not easy, but at the same time it is the easiest. It is the easiest if you follow the prescribed forms.

Lord Caitanya Mahāprabhu has introduced this chanting of Hare Kṛṣṇa. He has not exactly introduced it; it is in the scriptures. But He has especially propagated this formula. In this age this is the easiest method of self-realization. Simply chant Hare Kṛṣṇa. It can be done by everyone. In my classroom, I am perhaps the only Indian. My students are all Americans, and they are taking part in the chanting very nicely, chanting and dancing. That means that, in any country, in any place, this can be performed. Therefore it is the easiest. You may not understand the philosophy of the Bhagavad-gītā. That is also not very difficult; but still, if you think that you cannot understand, you can still chant very easily: Hare Kṛṣṇa, Hare Kṛṣṇa.

If we want to understand God, Kṛṣṇa, this is the beginning. The easiest beginning - simply chanting. Now, there are many students of my ISKCON institution. This institution is open a little over a year; but some of the students, by simply chanting, by the grace of Kṛṣṇa, have advanced in such a way that they can talk about the science of God, and they will very easily answer those human questions. So, this is the easiest method of transcendental meditation.

Kṛṣṇa says that out of many millions of people, one may understand Him. But, by chanting of this Hare Kṛṣṇa, as introduced by Lord Caitanya - chanting and dancing - you can understand Kṛṣṇa within a very short time. Knowledge begins not from Kṛṣṇa, but from things which we are accustomed to see every day.

Land is gross. If you touch it, you can feel its hardness. But, as soon as the land becomes still finer, it is water, and the touch is soft. And then again, from water to fire, still finer. After fire or electricity the air is still finer; and after air, the sky, ether, is finer still. Beyond ether, the mind is still finer; and beyond the mind, intelligence is still finer. And, if you go beyond intelligence to understand the soul, it is finer still. From these elements people have discovered so many sciences. There are many scientists, for example, who are soil experts; they can say, by analyzing a particular type of earth, what kind of minerals are there. Somebody seeks out silver, somebody seeks out gold, somebody seeks out mica. This is knowledge of gross things - the earth. If you go to finer substances, then you study water, or liquid things, such as petrol and alcohol. Go still finer, and from water you will go to fire and electricity. If you study electricity, you have to study all sorts of books. And, from this finer fire, you will come to air. We have so much advancement in our airplanes; we are studying how they move, how they are made - now sputniks and jets - so many things are being discovered.

Next comes the study of the ethereal: electronics, ethereal transformations from one thing to another. Then, finer still, is the mind-psychology and psychiatry. But for intelligence, rationalism, there is only a little philosophical speculation. And what about the soul? Is there any science of the soul? The materialists have none. Material science has advanced to the study of the ether, or the mind and intelligence, but there is no advancement beyond that. Beyond intelligence, they do not know what exists. But here in the Bhagavad-gītā you can find this.

The Bhagavad-gītā begins at the point after intelligence. When Arjuna was perplexed at the outset, his intelligence was perplexed - whether to fight or not to fight. Kṛṣṇa begins the Gītā from the point where intelligence fails. How does knowledge of the soul begin? It is just like a child is playing. You can understand this child's body is now so small, but one day this child will be grown up, like you or me. But the same soul will continue. So, by intelligence, you can understand that although the body is changed, the soul is there. The same soul which was existing in the body of the child is still continuing in the body of the old man. Therefore the soul is permanent, and only the body has changed. This is a very easy thing to understand. And the last change of this body is death. As at every moment, every second, every day, every hour, the body is changing, so the last change is when one cannot act with the body, and so he has to take another one. Just as, when my cloth is too worn out or old, I cannot put it on; I have to take a new cloth. It is similar with the soul. When the body is too old or unworkable, I have to change to another body. This is called death.

This is the beginning of the Bhagavad-gītā, when the preliminary knowledge of the soul is there. And you will find that there are only a few who can understand the existence of the soul as permanent, and of the body as changeable. Therefore Bhagavān, Lord Kṛṣṇa, says that, out of many, many millions of people, one may understand it. But still, the knowledge is there. If you want to understand it, it is not difficult. You can understand it.

Now, we should inquire into the existence of the ego, the finest material substance. What is ego? I am pure soul, but with my intelligence and mind I am in contact with matter, and I have identified myself with matter. This is false ego. I am pure soul, but I am identifying falsely. For example, I am identifying with the land, thinking that I am Indian, or that I am American. This is called ahaṅkāra. Ahaṅkāra means the point where the pure soul touches matter. That junction is called ahaṅkāra. Ahaṅkāra is still finer than intelligence.

Kṛṣṇa says that these are the eight material elements: earth, water, fire, air, ether, mind, intelligence and false ego. False ego means false identification. Our nescient life has begun from this false identification - thinking that I am this matter, although I am seeing every day, at every moment, that I am not this matter. Soul is permanently existing, while matter is changing. This misconception, this illusion, is called ahaṅkāra, false ego. And your liberation means when you are out of this false ego. What is that status? Ahaṁ brahmāsmi. I am Brahman, I am spirit. That is the beginning of liberation.

Of course, one may be suffering from disease, from fever, and the temperature may come down to normal, 98.6 degrees. So he is now normal, but that is not the cure. Suppose for two days he has a 98.6 degree temperature, but with a slight change of diet, a slight change of behavior, the temperature rises immediately to 100. Relapse. Similarly, simply purifying the mind, rejecting this false ahaṅkāra identification - I am not this body, I am not this matter; I am soul - this is not liberation. It is only the beginning of liberation. If you stick to this point, and continue - just as you might continue your activities and keep your temperature at 98.6 degrees - then you are a healthy man.

For example, in the West now there is some propaganda for taking intoxication. The people want to forget the bodily existence. But how long will you forget? There will be a relapse. You can forget for one hour or two, by intoxication, and think that I am not this body. But unless you are actually on the platform of understanding yourself by knowledge, it is not possible to continue. Still, everyone is trying to think, "I am not this body." They have experience that they are suffering so much on account of bodily identification, and so, "If only I could forget my bodily identification!"

This is only a negative conception. When you actually realize yourself, simply understanding that you are Brahman will not do. You have to engage in the activities of Brahman. Otherwise you will fall down. Simply flying very high is no solution to the problem of going to the moon. Nowadays the fools are trying to go to the moon, but they simply go 240,000 miles up from the Earth, touch the moon, and return. They are very proud. There is so much talk of aeronautics: crowds and meetings and conferences. But what have they done? What are 240,000 miles in that vast sky? If you go 240 million miles, still you are limited. So this will not do. If you want to go high, you must have permanent shelter. If you can take rest there, then you cannot fall down. But if you have no rest, then you will have to fall down. The airplane goes high, seven miles, eight miles up from the earth, but it comes down immediately.

So, simply understanding ahaṅkāra means no more than understanding the false identification. Simply understanding that I am not matter, I am soul, is not perfection. The impersonalist, the void philosopher, simply thinks of the negative, that I am not this matter, I am not this body. This will not stay. You have to not only realize that you are not matter, but you have to engage yourself in the spiritual world. And that spiritual world means to be working in Kṛṣṇa consciousness. That spiritual world, that functioning of our real life, is Kṛṣṇa consciousness.

False ego I have already explained. It is neither matter nor spirit, but the junction - where the spirit soul comes into contact with matter and forgets himself. It is just as, in delirium, a man is diseased and his brain becomes puzzled, and gradually he forgets himself and becomes a madman. He is gradually forgetting. So there is the beginning of loss, and there is one point where he forgets. That beginning point is called ahaṅkāra, or false ego.

Chanting the mahā-mantra - Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare - is the process not merely of putting an end to this false conception of the self, but it goes beyond that, to the point where the pure spirit soul engages in his eternal, blissful, all-knowing activities in the loving service of God. This is the height of conscious development, the ultimate goal of all living entities now evolving through the cycles and species of material nature.
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Agra means "first," and puja means "worship." This Agra-puja is similar to the election of a president

2023-09-28T11:06:45Z

Samruddhi:

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[[Category:Krsna Book Chapter 74 - The Deliverance of Sisupala]]
[[Category:Krsna Book Chapters 01 to 90]]
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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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<div class="quote">
<div class="quote_heading">
Agra means “first,” and pūjā means “worship.” This Agra-pūjā is similar to the election of a president. In the sacrificial assembly, all the members were very exalted. Some proposed to elect one person as the perfect candidate for accepting Agra-pūjā, and others proposed someone else.
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<div class="quote_link">
[[Vanisource:KB 74|Krsna Book, 74]]
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<div class="text">
Present by the invitation of King Yudhiṣṭhira to participate in the great sacrifice were all the exalted demigods, including Lord Brahmā, Lord Śiva and Indra, the King of heaven, accompanied by their associates, as well as the predominating deities of the higher planetary systems, including Gandharvaloka, Siddhaloka, Janaloka, Tapoloka, Nāgaloka, Yakṣaloka, Rākṣasaloka, Pakṣiloka and Cāraṇaloka, as well as famous kings and their queens. All the respectable sages, kings and demigods who assembled there agreed unanimously that King Yudhiṣṭhira was quite competent to take the responsibility of performing the Rājasūya sacrifice; no one was in disagreement on this fact. Everyone thoroughly knew the position of King Yudhiṣṭhira; because he was a great devotee of Lord Kṛṣṇa, no accomplishment was extraordinary for him. The learned brāhmaṇas and priests saw to it that the sacrifice by Mahārāja Yudhiṣṭhira was performed in exactly the same way as it had been in bygone ages by the demigod Varuṇa. According to the Vedic system, whenever there is an arrangement for sacrifice, the members participating are offered the juice of the soma plant, which is a kind of life-giving beverage. On the day for extracting the soma juice, King Yudhiṣṭhira very respectfully received the special priest who had been engaged to detect any mistake in the formalities of the sacrificial procedure. The idea is that the Vedic mantras must be enunciated perfectly and chanted with the proper accent; if the priests who are engaged in this business commit any mistake, the checker, or referee priest, immediately corrects the procedure, and thus the ritualistic performances are perfectly executed. Unless perfectly executed, a sacrifice cannot yield the desired result. In this Age of Kali there is no such learned brāhmaṇa or priest available; therefore, all such sacrifices are forbidden. The only sacrifice recommended in the śāstras is the chanting of the Hare Kṛṣṇa mantra.

Another important procedure is that the most exalted personality in the assembly of such a sacrificial ceremony is first offered worship. After all arrangements were made for Yudhiṣṭhira’s sacrifice, the next consideration was who should be worshiped first in the ceremony. This particular ceremony is called Agra-pūjā. Agra means “first,” and pūjā means “worship.” This Agra-pūjā is similar to the election of a president. In the sacrificial assembly, all the members were very exalted. Some proposed to elect one person as the perfect candidate for accepting Agra-pūjā, and others proposed someone else.

When the matter remained undecided, Sahadeva began to speak in favor of Lord Kṛṣṇa. He said, “Lord Kṛṣṇa, the best amongst the members of the Yadu dynasty and the protector of His devotees, is the most exalted personality in this assembly. Therefore I think that He should without any objection be offered the honor of being worshiped first. Although demigods such as Lord Brahmā, Lord Śiva, Indra and many other exalted personalities are present in this assembly, no one can be equal to or greater than Kṛṣṇa in terms of time, space, riches, strength, reputation, wisdom, renunciation or any other consideration. Anything considered an opulence is fully present in Kṛṣṇa. As an individual soul is the basic principle of the growth of his material body, Kṛṣṇa is the Supersoul of this cosmic manifestation. All Vedic ritualistic ceremonies, such as the performance of sacrifices, the offering of oblations into the fire, the chanting of the Vedic hymns and the practice of mystic yoga, are meant for realizing Kṛṣṇa. Whether one follows the path of fruitive activities or the path of philosophical speculation, the ultimate destination is Kṛṣṇa; all bona fide methods of self-realization are meant for understanding Kṛṣṇa. Ladies and gentlemen, it is superfluous to speak about Kṛṣṇa, because every one of you exalted personalities knows the Supreme Brahman, Lord Kṛṣṇa, for whom there are no material differences between body and soul, between energy and the energetic, or between one part of the body and another. Since everyone is part and parcel of Kṛṣṇa, there is no qualitative difference between Kṛṣṇa and all living entities. Everything is an emanation of Kṛṣṇa’s energies, material and spiritual. Kṛṣṇa’s energies are like the heat and light of fire; there is no difference between the quality of heat and light and the fire itself.

“Also, Kṛṣṇa can do anything He likes with any part of His body. We can execute a particular action with the help of a particular part of our body, but He can do anything and everything with any part of His body. And because His transcendental body is full of knowledge and bliss in eternity, He doesn’t undergo the six kinds of material changes—birth, existence, growth, production, dwindling and vanishing. Unforced by any external energy, He is the supreme cause of the creation, maintenance and dissolution of everything that be. By the grace of Kṛṣṇa only, everyone is engaged in the practice of religion, the development of economic conditions, the satisfaction of the senses and, ultimately, the achievement of liberation from material bondage. These four principles of progressive life can be executed by the mercy of Kṛṣṇa only. He should therefore be offered the first worship in this great sacrifice, and no one should disagree. Just as by watering the root of a tree one automatically waters the branches, twigs, leaves and flowers, or as by supplying food to the stomach one automatically nourishes all parts of the body, so by offering the first worship to Kṛṣṇa we shall satisfy everyone present in this meeting, including the great demigods. If anyone is charitably disposed, it will be very good for him to give charity only to Kṛṣṇa, who is the Supersoul of everyone, regardless of his particular body or individual personality. Kṛṣṇa is present as the Supersoul in every living being, and if we can satisfy Him, then every living being will automatically be satisfied.”
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Advaita Acarya especially intended to teach the conditioned souls about devotional service. The word acarya means "teacher." The special function of such a teacher is to make people Krsna conscious

2023-09-28T11:03:05Z

Samruddhi:

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[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 06 Purports - The Glories of Sri Advaita Acarya]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Adi-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
Advaita Ācārya especially intended to teach the conditioned souls about devotional service. The word ācārya means "teacher." The special function of such a teacher is to make people Kṛṣṇa conscious. A bona fide teacher following in the footsteps of Advaita Ācārya has no other business than to spread the principles of Kṛṣṇa consciousness all over the world.
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<div class="quote_link">
[[Vanisource:CC Adi 6.28|CC Adi 6.28, Translation and Purport]]
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<div class="quote_translation">
He delivered all living beings by offering the gift of kṛṣṇa-bhakti. He explained the Bhagavad-gītā and Śrīmad-Bhāgavatam in the light of devotional service.
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<div class="text">
Although Śrī Advaita Prabhu is an incarnation of Viṣṇu, for the welfare of the conditioned souls He manifested Himself as a servitor of the Supreme Personality of Godhead, and throughout all His activities He showed Himself to be an eternal servitor. Lord Caitanya and Lord Nityānanda also manifested the same principle, although They also belong to the category of Viṣṇu. If Lord Caitanya, Lord Nityānanda and Advaita Prabhu had exhibited Their all-powerful Viṣṇu potencies within this material world, people would have become greater impersonalists, monists and self-worshipers than they had already become under the spell of this age. Therefore the Personality of Godhead and His different incarnations and forms played the parts of devotees to instruct the conditioned souls how to approach the transcendental stage of devotional service. Advaita Ācārya especially intended to teach the conditioned souls about devotional service. The word ācārya means “teacher.” The special function of such a teacher is to make people Kṛṣṇa conscious. A bona fide teacher following in the footsteps of Advaita Ācārya has no other business than to spread the principles of Kṛṣṇa consciousness all over the world. The real qualification of an ācārya is that he presents himself as a servant of the Supreme. Such a bona fide ācārya can never support the demoniac activities of atheistic men who present themselves as God. It is the main business of an ācārya to defy such imposters posing as God before the innocent public.
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Adhoksaja means beyond the perception of the senses

2023-09-28T10:59:38Z

Samruddhi:

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<h3>Srimad-Bhagavatam Lectures</h3>
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If you have got unflinching faith in the Supreme, Adhoksaja . . . Adhoksaja means beyond the perception of the senses. Adhoksaja. Adhah-krta aksajam jnanam yatra.
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<div class="quote_link">
[[Vanisource:721017 - Lecture SB 01.02.06 - Vrndavana|721017 - Lecture SB 01.02.06 - Vrndavana]]
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<div class="text">
Caitanya-caritāmṛta says, bhukti-mukti-siddhi-kāmī sakali aśānta. Aśānta means where they can get peace? They have to work for it. The karmīs, they have to work for it. The jñānīs, they have to cultivate for that. The yogīs, they have to practice. But bhakta has nothing to do. Therefore it is first class. Without doing anything, he will show magic. This is the first class.Sa vai puṁsāṁ paro dharmaḥ. That is first class. Yato bhaktir adhokṣaje. If you have got unflinching faith in the Supreme, Adhokṣaja . . . Adhokṣaja means beyond the perception of the senses. Adhokṣaja. Adhah-kṛta akṣajaṁ jñānaṁ yatra. Our knowledge, our activities, they are sensual. I can jump, but jumping requires two legs, sense organs. So adhokṣaja means you cannot realize the Supreme by sensual activities. That is not possible. Therefore His name is Adhokṣaja. Adhah-kṛta akṣajaṁ jñānaṁ yatra tattvataḥ.
So one has to become . . . if one becomes a devotee, ahaituky apratihatā, such devotional service can never be checked. It is not conditional, "If I am very learned, then I can read Vedānta philosophy, then I can understand what is the Absolute Truth." So that is checked. "If I am not very nice Sanskrit scholar, then I, I cannot become a Vedānti." That is conditional. But bhakti is not conditional. Not that because you are not a Vedānti, not that because you are a very not rich man . . . not that. Bhakti is unconditional. Ahaituky apratihatā.
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Actually, married couples should be paramahamsas. Paramahamsa means the topmost stage of sannyasi. Paramahamsa. A sannyasi has got four stages: kuticaka, bahudaka, parivrajakacarya and paramahamsa

2023-09-28T10:55:54Z

Samruddhi:

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<h3>Festival Lectures</h3>
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I'm sometimes criticized by my Godbrothers that I have become a marriage-maker, because a sannyāsī does not take part in a marriage ceremony, but I get my disciples married. This is also unique in the history. So they criticize me that I have become a marriage-maker. But they, they do not know why I take this risk. I have got many disciples, they are married couples, but all of them, husband and wife, they are helping this movement. Here is Bhagavān dāsa, he's also married man, children. So actually, married couples should be paramahaṁsas. Paramahaṁsa means the topmost stage of sannyāsī. Paramahaṁsa. A sannyāsī has got four stages: kuṭicaka, bahudaka, parivrājakācārya and paramahaṁsa. A sannyāsī, in the beginning, he's supposed to make a small cottage, just on the border of the village; does not go home, but the, his necessities are supplied by his home, but he does not go home. This is called kuṭicaka.
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<div class="quote_link">
[[Vanisource:730822 - Lecture Festival Appearance Day, Sri Vyasa-puja - London|730822 - Lecture Festival Appearance Day, Sri Vyasa-puja - London]]
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<div class="text">
Original spiritual master is Kṛṣṇa. From Kṛṣṇa, Brahmā was initiated, Lord Brahma. Tene brahma hṛdāya ādi-kavaye muhyanti yat sūrayaḥ. It is stated in the Śrīmad-Bhāgavatam that when Brahmā was created, it was all darkness within the universe. He could not understand what is the purpose of his becoming there. Then he engaged himself in tapasya, and he was initiated from within.

Kṛṣṇa is within everyone. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). So He is called caitya-guru, means guru within the heart. And when Kṛṣṇa understands . . . because Kṛṣṇa knows everything, whatever we are willing, whatever we are doing. He is the Paramātmā; He's sitting within our hearts as witness. Anumanta upadṛṣṭā. Upadṛṣṭā means simply observing what we are doing and what we are desiring. So as we desire, Kṛṣṇa is very kind, He gives us facility. We have many times explained. Therefore, we have got varieties of body to enjoy this material world. So when Kṛṣṇa sees . . .

(child making sounds) (aside) Don't disturb.

When Kṛṣṇa sees that a living entity is very anxious to understand Him or to revive his Kṛṣṇa consciousness, then Kṛṣṇa gives him all opportunity, especially by manifesting Himself as the spiritual master. Antar bahiḥ. The spiritual master is therefore Kṛṣṇa's manifestation, Kṛṣṇa's mercy manifestation to help a person to develop his Kṛṣṇa consciousness. From within He's helping. Therefore He's called caitya-guru, and from without, He sends His representative to help how to become advanced in Kṛṣṇa consciousness.

Therefore, to advance in Kṛṣṇa consciousness we require two kinds of help—one from Kṛṣṇa and another from the spiritual master. It is stated in the Caitanya-caritāmṛta . . . you'll be glad now that Caitanya-caritāmṛta is now published.

Devotees: Jaya! Haribol! Jaya Prabhupāda!

Prabhupāda: Yes. This is the . . . our Paṇḍitjī, Pradyumna, he has presented. Actually, he has worked for it, although I have translated. But I am very much indebted to him that he very carefully edits and makes the thing very perfect. So now we have got translation of Śrīmad-Bhāgavatam, Bhagavad-gītā, and Sanskrit portion . . . because mostly there is Sanskrit portion, so, so my beloved disciple, Pradyumna, I call him Paṇḍita Mahāṣaya, because he is actually doing the paṇḍita's work. So he edits, and he works very hard. And . . . not only that, his wife is also helps in this connection. So actually, that is wanted.

<div class="quote_verse">
:kibā vipra kibā śūdra nyāse kene naya
:ye kṛṣṇa tattva vetta sei guru haya
:([[Vanisource:CC Madhya 8.128|CC Madhya 8.128]])
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I'm sometimes criticized by my Godbrothers that I have become a marriage-maker, because a sannyāsī does not take part in a marriage ceremony, but I get my disciples married. This is also unique in the history. So they criticize me that I have become a marriage-maker. But they, they do not know why I take this risk. I have got many disciples, they are married couples, but all of them, husband and wife, they are helping this movement. Here is Bhagavān dāsa, he's also married man, children.

So actually, married couples should be paramahaṁsas. Paramahaṁsa means the topmost stage of sannyāsī. Paramahaṁsa. A sannyāsī has got four stages: kuṭicaka, bahudaka, parivrājakācārya and paramahaṁsa. A sannyāsī, in the beginning, he's supposed to make a small cottage, just on the border of the village; does not go home, but the, his necessities are supplied by his home, but he does not go home. This is called kuṭicaka. Then gradually, when he is practiced, he begs from home to home. He does not anymore depend on his own home.

(aside) Stop this.

That is called bahudaka. Bahudaka means collecting his necessity from many places. And then as he becomes practiced, he becomes parivrājakācārya. He goes from place to place, village to village, preaching the message of Kṛṣṇa, as our Śrīman Revatīnandana Mahārāja is doing. He has now very nice bus. All others also doing. Gṛhasthas are also doing. Because our only business is Kṛṣṇa. It doesn't matter whether a gṛhastha, vānaprastha, sannyāsī. It doesn't matter. So when he preaches all over the world, that is called parivrājakācārya. And when he's experienced, he executes the work by his assistant. That is called paramahaṁsa.

So gṛhasthas are supposed to be paramahaṁsa. Just like Bhaktivinoda Ṭhākura, he was gṛhastha, magistrate, government servant, but he has worked so much for Lord Caitanya Mahāprabhu in writing books. Not only writing books, but also begetting a child like Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, my spiritual master. So that is gṛhastha. They should produce children like Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja. Because we want big, stalwart men to preach this Kṛṣṇa consciousness movement.
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According to the impersonalists, there are no transcendental qualities in the impersonal Brahman; therefore we should understand that brahmani means "in the Supreme Personality of Godhead

2023-09-28T10:45:47Z

Samruddhi:

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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 4</h3>
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<div class="quote">
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The word brahmaṇi used in this verse is commented upon by the impersonalists or professional reciters of Bhāgavatam, who are mainly advocates of the caste system by demoniac birthright. They say that brahmaṇi means the impersonal Brahman. But they cannot conclude this with reference to the context of the words bhaktyā and guṇābhidhānena. According to the impersonalists, there are no transcendental qualities in the impersonal Brahman; therefore we should understand that brahmaṇi means "in the Supreme Personality of Godhead.".
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[[Vanisource:SB 4.22.25|SB 4.22.25, Translation and Purport]]
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<div class="quote_translation">
The devotee should gradually increase the culture of devotional service by constant hearing of the transcendental qualities of the Supreme Personality of Godhead. These pastimes are like ornamental decorations on the ears of devotees. By rendering devotional service and transcending the material qualities, one can easily be fixed in transcendence in the Supreme Personality of Godhead.
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This verse is especially mentioned to substantiate the devotional process of hearing the subject matter. A devotee does not like to hear anything other than subjects dealing with spiritual activities, or the pastimes of the Supreme Personality of Godhead. We can increase our propensity for devotional service by hearing Bhagavad-gītā and Śrīmad-Bhāgavatam from realized souls. The more we hear from realized souls, the more we make advancement in our devotional life. The more we advance in devotional life, the more we become detached from the material world. The more we become detached from the material world, as advised by Lord Caitanya Mahāprabhu, the more we increase in attachment for the Supreme Personality of Godhead. Therefore, a devotee who actually wants to make progress in devotional service and go back home, back to Godhead, must lose interest in sense enjoyment and associating with persons who are after money and sense gratification. This is the advice of Lord Caitanya Mahāprabhu:

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:niṣkiñcanasya bhagavad-bhajanonmukhasya
:pāraṁ paraṁ jigamiṣor bhava-sāgarasya
:sandarśanaṁ viṣayiṇām atha yoṣitāṁ ca
:hā hanta hanta viṣa-bhakṣaṇato 'py asādhu
:([[Vanisource:CC Madhya 11.8|CC Madhya 11.8]])
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The word brahmaṇi used in this verse is commented upon by the impersonalists or professional reciters of Bhāgavatam, who are mainly advocates of the caste system by demoniac birthright. They say that brahmaṇi means the impersonal Brahman. But they cannot conclude this with reference to the context of the words bhaktyā and guṇābhidhānena. According to the impersonalists, there are no transcendental qualities in the impersonal Brahman; therefore we should understand that brahmaṇi means "in the Supreme Personality of Godhead." Kṛṣṇa is the Supreme Personality of Godhead, as admitted by Arjuna in Bhagavad-gītā; therefore wherever the word brahma is used, it must refer to Kṛṣṇa, not to the impersonal Brahman effulgence. Brahmeti paramātmeti bhagavān iti śabdyate ([[Vanisource:SB 1.2.11|SB 1.2.11]]). Brahman, Paramātmā and Bhagavān can all be taken in total as Brahman, but when there is reference to the word bhakti or remembrance of the transcendental qualities, this indicates the Supreme Personality of Godhead, not the impersonal Brahman.

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According to Sri Jiva Gosvami, nidhanam means the transcendental abode of the Lord. Ni means the highest, and dhanam means opulence

2023-09-28T10:42:16Z

Samruddhi:

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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 3</h3>
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According to Śrī Jīva Gosvāmī, nidhanam means the transcendental abode of the Lord. Ni means the highest, and dhanam means opulence. And because the abode of the Lord is the highest manifestation of transcendental opulence, His abode can therefore be called nidhanam.
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[[Vanisource:SB 3.4.28|SB 3.4.28, Translation and Purport]]
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The King inquired: At the end of the pastimes of the Lord of the three worlds, Śrī Kṛṣṇa, and after the disappearance of the members of the Vṛṣṇi and Bhoja dynasties, who were the best of the great commanders, why did Uddhava alone remain?
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According to Śrī Jīva Gosvāmī, nidhanam means the transcendental abode of the Lord. Ni means the highest, and dhanam means opulence. And because the abode of the Lord is the highest manifestation of transcendental opulence, His abode can therefore be called nidhanam. Apart from the grammatical elucidation, the real purpose of the word nidhanam is to indicate that all the members of the Vṛṣṇi and Bhoja dynasties were direct associates of the Lord, and after the end of His pastimes, all the associates were dispatched to their respective positions in the transcendental abode.

Śrīla Viśvanātha Cakravartī Ṭhākura elucidates the meaning of ākṛtim as pastimes. A means complete, and kṛtim means transcendental pastimes. Since the Lord is identical with His transcendental body, there is no question of His changing or quitting His body. To act in accordance with the rules and customs of the material world, the Lord seems to take His birth or leave His body, but the pure devotees of the Lord know well the actual fact. It is necessary, therefore, for the serious students of Śrīmad-Bhāgavatam to follow the notes and comments of the great ācāryas like Jīva Gosvāmī and Viśvanātha Cakravartī. To others, who are not devotees of the Lord, the comments and explanations of such ācāryas may appear to he grammatical jugglery, but to the students who are in the line of disciplic succession, the explanations of the great ācāryas are quite fit.

The word upagateṣu is also significant. All the members of Vṛṣṇi and Bhoja directly reached the abode of the Lord. Other devotees do not reach the abode of the Lord directly, but the pure associates of the Lord have no attraction for the opulence of any planets of the material world. Sometimes, due to inquisitiveness, devotees who are to be promoted to the abode of the Lord have some attraction for the opulence of the higher material planets above the earth, and thus they desire to see them while going up to the perfection. But the Vṛṣṇis and Bhojas were directly dispatched because they had no attraction for material planets. Śrīla Viśvanātha Cakravartī Ṭhākura also suggests that according to the Amara-kośa dictionary, ākṛti also means "signal." Lord Kṛṣṇa ordered Uddhava by signal to go to Badarikāśrama after His departure, and Uddhava, as a pure devotee of the Lord, carried out the order more faithfully than going back to Godhead, or the abode of the Lord. That was the cause of his remaining alone even after the departure of the Lord from the face of the earth.

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Acarya means he must show by example. Apani acari prabhu jiveri sikhaimu

2023-08-26T09:57:58Z

Samruddhi:

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<h3>1973 Conversations and Morning Walks</h3>
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Prabhupāda: Yes. Ācārya means he must show by example. Āpani ācari prabhu jiveri śikhāimu.
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[[Vanisource:731205 - Morning Walk - Los Angeles|731205 - Morning Walk - Los Angeles]]
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<div class="text">
Umāpati: There's some austerity, Prabhupāda.

Prabhupāda: Yes. What is that?

Umāpati: They're sleeping on the beach.

Prabhupāda: So what is the benefit of their sleeping? (laughter)

Umāpati: They save their rent money.

Prabhupāda: Eh? That is his misfortune. That is a young man's fashion in your country.

Umāpati: Yes.

Prabhupāda: That is not austerity. That is licentiousness.

Umāpati: Yes. It comes from a time when we admire swashbuckling and being free, so-called, in the material sense.

Prabhupāda: That is reaction. The rich man is trying to become a poor man, "Let me see what is the advantage of the poor man." That's right. Your country (laughs) does not require to lie down like that. You have got enough arrangement. But it is a fashion. That's all.

So fashion is not austerity. That is sense gratification. It appears like austerity, but it is sense gratification. Real austerity is not to make any sense gratification; simply to serve Kṛṣṇa. That is real austerity.

Umāpati: So if Kṛṣṇa required us to sleep on the beach, then . . .

Prabhupāda: Eh?

Umāpati: . . . that would not be . . . if Kṛṣṇa required us to sleep on the beach, that would not be sense gratification.

Prabhupāda: No. And why Kṛṣṇa will require like that? Do you mean to say Kṛṣṇa is a madman?

Umāpati: No.

Yaśomatīnandana: Yes, I was thinking that too. Why would Kṛṣṇa require any of his devotees to sleep on the beach?

Prabhupāda: He wants to see His devotees are comfortably situated. Why He'll unnecessarily ask that, "Go to the beach and lie down?"

Umāpati: You say that Kṛṣṇa stands there smiling very sweetly, playing the flute.

Prabhupāda: Yes.

Umāpati: So why should He require us to go through austerities like that? (break)

Prabhupāda: Yes. Ācārya means he must show by example. Āpani ācari prabhu jiveri śikhāimu.
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Acarati. Practically you have to behave; then you can preach. Otherwise you cannot become acarya. Acarya means one who practices the acara and then teaches. He is acarya

2023-08-26T09:55:38Z

Samruddhi:

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Ācāra everyone can do. Ācāra means just like to rise early in the morning, to take bath, chant Hare Kṛṣṇa, have tilaka, observe maṅgala-ārati. This is called ācāra. Then there is hygienic. And vicāra means consideration. So in the asuras, both things are lacking. Neither there is ācāra nor vicāra. Therefore it is said, na śaucaṁ nāpi ca ācāraḥ. Ācārya . . . you have heard the name ācārya. Ācārya means he teaches by personal behavior. Just like I teach you, "No intoxication." So if I am addicted to intoxication and if I say that "You don't take any intoxication," then who will care for me? This is therefore ācāra. Ācārati. Practically you have to behave; then you can preach. Otherwise you cannot become ācārya. Ācārya means one who practices the ācāra and then teaches. He is ācārya. So ācāra.
</div>

<div class="quote_link">
[[Vanisource:761215 - Lecture BG 16.07 - Hyderabad|761215 - Lecture BG 16.07 - Hyderabad]]
</div>
<div class="text">
We are busy in solving our temporary problems. Sometimes we want warm; sometimes we want coolness. This is not actually our self-interest. Our self-interest is to understand that "I am son of God. My father is complete in everything. So why shall I suffer?" Does a rich man's son suffer? No. But a rich man's son, if he goes out of home and voluntarily accepts suffering, loitering in the street . . . Just like we see amongst the hippies: unnecessarily they have accepted suffering. Similarly, unnecessarily we have accepted sufferings of this material world. If our real consciousness, means Kṛṣṇa consciousness, is awakened, then we become aware of our position, constitutional position. Then we are saved from this repetition of birth and death and go back home, back to Godhead. But these asuras, they do not know it. Pravṛttiṁ ca nivṛttiṁ ca ([[Vanisource:BG 16.7 (1972)|BG 16.7]]). They do not know. Where we shall stop our activities and where we shall continue our activities, that they do not know. They are increasing their activities on the platform where they will continually suffer. That has to be changed, and then our life will be successful.

So na śaucaṁ nāpi cācāraḥ. Ācāra. Ācāra and vicāra, there are two things. Vicāra means consideration. That is vicāra. Just like vicāra-pati The high-court judge is called vicāra-pati. Two opposite party presenting their grievances, and he will consider and give his judgment. So vicāra-paṇḍita. Unless one is very learned, he cannot consider things. But ācāra. Ācāra everyone can do. Ācāra means just like to rise early in the morning, to take bath, chant Hare Kṛṣṇa, have tilaka, observe maṅgala-ārati. This is called ācāra. Then there is hygienic. And vicāra means consideration. So in the asuras, both things are lacking. Neither there is ācāra nor vicāra. Therefore it is said, na śaucaṁ nāpi ca ācāraḥ. Ācārya . . . you have heard the name ācārya. Ācārya means he teaches by personal behavior. Just like I teach you, "No intoxication." So if I am addicted to intoxication and if I say that "You don't take any intoxication," then who will care for me? This is therefore ācāra. Ācārati. Practically you have to behave; then you can preach. Otherwise you cannot become ācārya. Ācārya means one who practices the ācāra and then teaches. He is ācārya. So ācāra.

Na śaucaṁ nāpi cācāro na satyam. Satyam means truthfulness. He is preaching something and doing something—that is not truthfulness. Truthfulness means what you preach, you must do. So these things are lacking in the asuric life, so we have to be careful that we must be very neat and clean; we must behave according to injunction of the śāstra and guru. Then we can get out of the jurisdiction of asuras. Then we can come to the platform of sura, or devatā. Then we can make advance in spiritual life. If you keep yourself in the asuric platform there is no possibility of making advancement in Kṛṣṇa consciousness. That is warning here. Na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate.
</div>
</div>
</div>

A sadhu means one who follows the principles of scripture and at the same time is a devotee of the Lord

2023-08-19T10:48:25Z

Samruddhi:

<div id="compilation">
<div id="facts">
{{terms|"A sādhu means one who follows the principles of scripture and at the same time is a devotee of the Lord"}}
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[[Category:Sadhu - Devotees of God]]
[[Category:Meaning of Sanskrit Words]]
[[Category:One Who]]
[[Category:Following the Principles]]
[[Category:Principles of the Scriptures]]
[[Category:At the Same Time]]
[[Category:Devotees of God]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 25 Purports - The Glories of Devotional Service]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
A sādhu is calm, and he quietly and peacefully follows the principles of scripture. A sādhu means one who follows the principles of scripture and at the same time is a devotee of the Lord.
</div>

<div class="quote_link">
[[Vanisource:SB 3.25.21|SB 3.25.21, Translation and Purport]]
</div>
<div class="quote_translation">
The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime.
</div>
<div class="text">
A sādhu, as described above, is a devotee of the Lord. His concern, therefore, is to enlighten people in devotional service to the Lord. That is his mercy. He knows that without devotional service to the Lord, human life is spoiled. A devotee travels all over the country, from door to door, preaching, "Be Kṛṣṇa conscious. Be a devotee of Lord Kṛṣṇa. Don't spoil your life in simply fulfilling your animal propensities. Human life is meant for self-realization, or Kṛṣṇa consciousness." These are the preachings of a sādhu. He is not satisfied with his own liberation. He always thinks about others. He is the most compassionate personality towards all the fallen souls. One of his qualifications, therefore, is kāruṇika, great mercy to the fallen souls. While engaged in preaching work, he has to meet with so many opposing elements, and therefore the sādhu, or devotee of the Lord, has to be very tolerant. Someone may ill-treat him because the conditioned souls are not prepared to receive the transcendental knowledge of devotional service. They do not like it; that is their disease. The sādhu has the thankless task of impressing upon them the importance of devotional service. Sometimes devotees are personally attacked with violence. Lord Jesus Christ was crucified, Haridāsa Ṭhākura was caned in twenty-two marketplaces, and Lord Caitanya's principal assistant, Nityānanda, was violently attacked by Jagāi and Mādhāi. But still they were tolerant because their mission was to deliver the fallen souls. One of the qualifications of a sādhu is that he is very tolerant and is merciful to all fallen souls. He is merciful because he is the well-wisher of all living entities. He is not only a well-wisher of human society, but a well-wisher of animal society as well. It is said here, sarva-dehinām, which indicates all living entities who have accepted material bodies. Not only does the human being have a material body, but other living entities, such as cats and dogs, also have material bodies. The devotee of the Lord is merciful to everyone-the cats, dogs, trees, etc. He treats all living entities in such a way that they can ultimately get salvation from this material entanglement. Śivānanda Sena, one of the disciples of Lord Caitanya, gave liberation to a dog by treating the dog transcendentally. There are many instances where a dog got salvation by association with a sādhu, because a sādhu engages in the highest philanthropic activities for the benediction of all living entities. Yet although a sādhu is not inimical towards anyone, the world is so ungrateful that even a sādhu has many enemies.

What is the difference between an enemy and a friend? It is a difference in behavior. A sādhu behaves with all conditioned souls for their ultimate relief from material entanglement. Therefore, no one can be more friendly than a sādhu in relieving a conditioned soul. A sādhu is calm, and he quietly and peacefully follows the principles of scripture. A sādhu means one who follows the principles of scripture and at the same time is a devotee of the Lord. One who actually follows the principles of scripture must be a devotee of God because all the śāstras instruct us to obey the orders of the Personality of Godhead. Sādhu, therefore, means a follower of the scriptural injunctions and a devotee of the Lord. All these characteristics are prominent in a devotee. A devotee develops all the good qualities of the demigods, whereas a nondevotee, even though academically qualified, has no actual good qualifications or good characteristics according to the standard of transcendental realization.
</div>
</div>
</div>

A devotee is considered to be on the brahma-bhuta platform when he has no material contamination. In the Padma Purana this is also confirmed: mukti means engagement in the service of the Lord

2023-08-07T16:27:57Z

Samruddhi:

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{{terms|"a devotee is considered to be on the brahma-bhūta platform when he has no material contamination. In the Padma Purāṇa this is also confirmed: mukti means engagement in the service of the Lord"}}
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[[Category:Devotees of God]]
[[Category:Considered To Be...]]
[[Category:Brahma-bhuta]]
[[Category:Platform]]
[[Category:When]]
[[Category:No Material...]]
[[Category:Material Contamination]]
[[Category:Padma Purana]]
[[Category:This Is]]
[[Category:Confirmation]]
[[Category:Mukti]]
[[Category:Meaning of Sanskrit Words]]
[[Category:Engaging in Devotional Service to God]]
[[Category:Srimad-Bhagavatam, Canto 04 Chapter 09 Purports - Dhruva Maharaja Returns Home]]
[[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">
In the Bhagavad-gītā this is confirmed: anyone who engages in rendering transcendental loving service to the Lord is considered to be mukta, or brahma-bhūta (SB 4.30.20). It is said in Bhagavad-gītā that a devotee is considered to be on the brahma-bhūta platform when he has no material contamination. In the Padma Purāṇa this is also confirmed: mukti means engagement in the service of the Lord.
</div>

<div class="quote_link">
[[Vanisource:SB 4.9.29|SB 4.9.29, Translation and Purport]]
</div>
<div class="quote_translation">
Maitreya answered: Dhruva Mahārāja's heart, which was pierced by the arrows of the harsh words of his stepmother, was greatly aggrieved, and thus when he fixed upon his goal of life he did not forget her misbehavior. He did not demand actual liberation from this material world, but at the end of his devotional service, when the Supreme Personality of Godhead appeared before him, he was simply ashamed of the material demands he had in his mind.
</div>
<div class="text">
This important verse has been discussed by many stalwart commentators. Why was Dhruva Mahārāja not very pleased, even after achieving the goal of life he desired? A pure devotee is always free from any kind of material desires. In the material world, one's material desires are all most demonic; one thinks of others as one's enemies, one thinks of revenge against one's enemies, one aspires to become the topmost leader or topmost person in this material world, and thus one competes with all others. This has been described in the Bhagavad-gītā, Sixteenth Chapter, as asuric. A pure devotee has no demand from the Lord. His only concern is to serve the Lord sincerely and seriously, and he is not at all concerned about what will happen in the future. In the Mukunda-mālā-stotra, King Kulaśekhara, author of the book, states in his prayer: "My dear Lord, I don't want any position of sense gratification within this material world. I simply want to engage in Your service perpetually." Similarly, Lord Caitanya, in His Śikṣāṣṭaka, also prayed, "My Lord, I do not want any amount of material wealth, I do not want any number of materialistic followers, nor do I want any attractive wife to enjoy. The only thing I want is that I may engage life after life in Your service." Lord Caitanya did not pray even for mukti, or liberation.

In this verse Maitreya replied to Vidura that Dhruva Mahārāja, influenced by a revengeful attitude towards his insulting stepmother, did not think of mukti, nor did he know what mukti was. Therefore he failed to aim for mukti as his goal in life. But a pure devotee also does not want liberation. He is a soul completely surrendered to the Supreme Lord, and he does not demand anything from the Lord. This position was realized by Dhruva Mahārāja when he saw the Supreme Personality of Godhead present personally before him because he was elevated to the vasudeva platform. The vasudeva platform refers to the stage at which material contamination is conspicuous by absence only, or in other words where there is no question of the material modes of nature—goodness, passion and ignorance—and one can therefore see the Supreme Personality of Godhead. Because on the vasudeva platform one can see God face to face, the Lord is also called Vāsudeva.

Dhruva Mahārāja's demand was for a position so exalted that it was never enjoyed even by Lord Brahmā, his great-grandfather. Kṛṣṇa, the Supreme Personality of Godhead, is so affectionate and kind towards His devotee, especially to a devotee like Dhruva Mahārāja, who went to render devotional service in the forest alone at the age of only five years, that although the motive might be impure, the Lord does not consider the motive; He is concerned with the service. But if a devotee has a particular motive, the Lord directly or indirectly knows it, and therefore He does not leave the devotee's material desires unfulfilled. These are some of the special favors by the Lord to a devotee.

Dhruva Mahārāja was offered Dhruvaloka, a planet that was never resided upon by any conditioned soul. Even Brahmā, although the topmost living creature within this universe, was not allowed to enter the Dhruvaloka. Whenever there is a crisis within this universe, the demigods go to see the Supreme Personality of Godhead Kṣīrodakaśāyī Viṣṇu, and they stand on the beach of the Milk Ocean. So the fulfillment of Dhruva Mahārāja's demand—a position more exalted than that of even his great-grandfather, Brahmā—was offered to him.

Here in this verse the Lord is described as mukti-pati, which means "one under whose lotus feet there are all kinds of mukti." There are five kinds of mukti-sāyujya, sārūpya, sālokya, sāmīpya and sārṣṭi. Out of these five muktis, which can be achieved by any person engaged in devotional service to the Lord, the one which is known as sāyujya is generally demanded by Māyāvādī philosophers; they demand to become one with the impersonal Brahman effulgence of the Lord. In the opinion of many scholars, this sāyujya-mukti, although counted among the five kinds of mukti, is not actually mukti because from sāyujya-mukti one may again fall down to this material world. This information we have from Śrīmad-Bhāgavatam ([[Vanisource:SB 10.2.32|SB 10.2.32]]), wherein it is said, patanty adhaḥ, which means "they again fall down." The monist philosopher, after executing severe austerity, merges into the impersonal effulgence of the Lord, but the living entity always wants reciprocation in loving affairs. Therefore, although the monist philosopher is elevated to the status of being one with the effulgence of the Lord, because there is no facility for associating with the Lord and rendering service unto Him, he again falls into this material world, and his service propensity is satisfied by materialistic welfare activities like humanitarianism, altruism and philanthropy. There are many instances of such falldowns, even for great sannyāsīs in the Māyāvāda school.

Therefore Vaiṣṇava philosophers do not accept sāyujya-mukti to be within the category of mukti. According to them, mukti means transferal to the loving service of the Lord from one's position of serving māyā. Lord Caitanya also says in this connection that the constitutional position of a living entity is to render service to the Lord. That is real mukti. When one is situated in his original position, giving up artificial positions, he is called mukta, or liberated. In the Bhagavad-gītā this is confirmed: anyone who engages in rendering transcendental loving service to the Lord is considered to be mukta, or brahma-bhūta ([[Vanisource:SB 4.30.20|SB 4.30.20]]). It is said in Bhagavad-gītā that a devotee is considered to be on the brahma-bhūta platform when he has no material contamination. In the Padma Purāṇa this is also confirmed: mukti means engagement in the service of the Lord.

The great sage Maitreya explained that Dhruva Mahārāja did not desire in the beginning to engage in the service of the Lord, but he wanted an exalted position better than his great-grandfather's. This is more or less not service to the Lord but service to the senses. Even if one gets the position of Brahmā, the most exalted position in this material world, he is a conditioned soul. Śrīla Prabodhānanda Sarasvatī says that if one is elevated to real, pure devotional service, he considers even great demigods like Brahmā and Indra to be on an equal level with an insignificant insect. The reason is that an insignificant insect has a desire for sense gratification and even a great personality like Lord Brahmā also wants to dominate this material nature.

Sense gratification means domination over material nature. The whole competition between conditioned souls is based upon domination of this material nature. Modern scientists are proud of their knowledge because they are discovering new methods to dominate the laws of material nature. They think that this is the advancement of human civilization—the more they can dominate the material laws, the more advanced they think they are. Dhruva Mahārāja's propensity in the beginning was like that. He wanted to dominate this material world in a greater position than Lord Brahmā. Therefore elsewhere it is described that after the appearance of the Lord, when Dhruva Mahārāja thought and compared his determination to his final reward, he realized that he had wanted a few particles of broken glass but instead had received many diamonds. As soon as he saw the Supreme Personality of Godhead face to face, he immediately became conscious of the unimportance of his demand from the Lord to have an exalted position better than Lord Brahmā's.

When Dhruva Mahārāja became situated on the vasudeva platform due to seeing the Lord face to face, all his material contamination was cleared. Thus he became ashamed of what his demands were and what he had achieved. He was very much ashamed to think that although he had gone to Madhuvana, giving up the kingdom of his father, and he had gotten a spiritual master like Nārada Muni, he was still thinking of revenge against his stepmother and wanted to occupy an exalted post within this material world. These were the causes for his moroseness even after he received all the desired benedictions from the Lord.

When Dhruva Mahārāja factually saw the Supreme Personality of Godhead, there was no question of a revengeful attitude towards his stepmother nor any aspiration to lord it over the material world, but the Supreme Personality is so kind that He knew that Dhruva Mahārāja wanted these. Speaking before Dhruva Mahārāja, He used the word vedāham because when Dhruva Mahārāja demanded material benefits, the Lord was present within his heart and so knew everything. The Lord always knows everything a man is thinking. This is confirmed in Bhagavad-gītā also: vedāhaṁ samatītāni ([[Vanisource:BG 7.26 (1972)|BG 7.26]]).

The Lord fulfilled all Dhruva Mahārāja's desires. His revengeful attitude towards his stepmother and stepbrother was satisfied, his desire for a more exalted position than that of his great-grandfather was also fulfilled, and at the same time, his eternal position in Dhruvaloka was fixed. Although Dhruva Mahārāja's achievement of an eternal planet was not conceived of by him, Kṛṣṇa thought, "What will Dhruva do with an exalted position within this material world?" Therefore He gave Dhruva the opportunity to rule this material world for thirty-six thousand years with unchangeable senses and the chance to perform many great sacrifices and thus become the most reputed king within this material world. And, after finishing with all this material enjoyment, Dhruva would be promoted to the spiritual world, which includes the Dhruvaloka.
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</div>

A devotee is also called a muni. The word muni means "thoughtful

2023-08-03T11:23:15Z

Samruddhi:

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[[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">
The bhakti-yoga process must be carried out by avoiding the ten offenses one can commit while chanting the mahā-mantra and the sixty-four offenses one can commit while worshiping the Deity. When a devotee strictly follows the rules and regulations, Bhaktidevī becomes very much satisfied with him, and at that time he is never disturbed by anything external. A devotee is also called a muni. The word muni means "thoughtful.".
</div>

<div class="quote_link">
[[Vanisource:SB 4.24.59|SB 4.24.59, Translation and Purport]]
</div>
<div class="quote_translation">
The devotee whose heart has been completely cleansed by the process of devotional service and who is favored by Bhaktidevī does not become bewildered by the external energy, which is just like a dark well. Being completely cleansed of all material contamination in this way, a devotee is able to understand very happily Your name, fame, form, activities, etc.
</div>
<div class="text">
<div class="purport">

As stated in Śrīmad-Bhāgavatam ([[Vanisource:SB 3.25.25|SB 3.25.25]]):

<div class="quote_verse">
:satāṁ prasaṅgān mama vīrya-saṁvido
:bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
:taj-joṣaṇād āśv apavarga-vartmani
:śraddhā ratir bhaktir anukramiṣyati
</div>

Simply by the association of pure devotees one can understand the transcendental name, fame, quality and activities of the Supreme Personality of Godhead. Śrī Caitanya Mahāprabhu has repeatedly said:

<div class="quote_verse">
:'sādhu-saṅga', 'sādhu-saṅga'—sarva-śāstre kaya
:lava-mātra sādhu-saṅge sarva-siddhi haya
:([[Vanisource:CC Madhya 22.54|CC Madhya 22.54]])
</div>

Simply by associating with a pure devotee, one becomes wonderfully advanced in Kṛṣṇa consciousness. Sādhu-saṅga, or association with a devotee, means always engaging in Kṛṣṇa consciousness by chanting the Hare Kṛṣṇa mantra and by acting for Kṛṣṇa. Specifically, chanting the Hare Kṛṣṇa mantra purifies one, and this chanting is therefore recommended by Śrī Caitanya Mahāprabhu. Ceto-darpaṇa-mārjanam: ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]) by chanting the names of Kṛṣṇa, the mirror of the heart is cleansed, and the devotee loses interest in everything external. When one is influenced by the external energy of the Lord, his heart is impure. When one's heart is not pure, he cannot see how things are related to the Supreme Personality of Godhead. Idaṁ hi viśvaṁ bhagavān ivetaraḥ ([[Vanisource:SB 1.5.20|SB 1.5.20]]). He whose heart is purified can see that the whole cosmic manifestation is but the Supreme Personality of Godhead, but he whose heart is contaminated sees things differently. Therefore by sat-saṅga, or association with devotees, one becomes perfectly pure in heart.

One who is pure in heart is never attracted by the external energy, which urges the individual soul to try to dominate material nature. The pure heart of a devotee is never disturbed when he executes devotional service in the form of hearing, chanting, remembering, etc. In all, there are nine processes one can follow in the execution of devotional service. In any case, a pure-hearted devotee is never disturbed. The bhakti-yoga process must be carried out by avoiding the ten offenses one can commit while chanting the mahā-mantra and the sixty-four offenses one can commit while worshiping the Deity. When a devotee strictly follows the rules and regulations, Bhaktidevī becomes very much satisfied with him, and at that time he is never disturbed by anything external. A devotee is also called a muni. The word muni means "thoughtful." A devotee is as thoughtful as a nondevotee is speculative. The nondevotee's speculation is impure, but a devotee's thoughts are pure. Lord Kapila and Śukadeva Gosvāmī are also called muni, and Vyāsadeva is addressed as Mahāmuni. A devotee is addressed as muni, or thoughtful, when he purely understands the Supreme Personality of Godhead. The conclusion is that when one's heart is purified by the association of devotees and by the avoidance of the offenses committed when chanting and worshiping the Lord, the transcendental name, form and activities of the Lord are revealed by the Lord.

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</div>

A person who acts exactly according to the tenets of scripture is called Sastra-caksus. Sastra-caksus means one who sees through the eyes of the authorized scriptures

2023-08-03T11:00:42Z

Samruddhi:

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{{terms|"A person who acts exactly according to the tenets of scripture is called sastra-caksus. Sastra-caksus means one who sees through the eyes of the authorized scriptures"}}
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[[Category:The Nectar of Devotion Chapter 21 - Qualities of Sri Krsna]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="Nectar_of_Devotion" class="sub_section" sec_index="1" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Devotion"><h3>Nectar of Devotion</h3>
</div>
<div id="NOD21_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="126" link="NOD 21" link_text="Nectar of Devotion 21">
<div class="heading">A person who acts exactly according to the tenets of scripture is called śāstra-cakṣus. Śāstra-cakṣus means one who sees through the eyes of the authorized scriptures.
</div>
<span class="link">[[Vanisource:NOD 21|Nectar of Devotion 21]]: </span><div style="display: inline;" class="text"><p style="display: inline;">A person who acts exactly according to the tenets of scripture is called śāstra-cakṣus. Śāstra-cakṣus means one who sees through the eyes of the authorized scriptures. Actually, any man of knowledge and experience should see everything through these books. For example, with our naked eye we perceive the sun globe simply as some glaring substance, but when we see through authorized books of science and other literature, we can understand how much greater the sun globe is than this earth and how powerful it is. So seeing things through the naked eye is not actually seeing. Seeing things through the authorized books or authorized teachers is the correct way to see. So, although Kṛṣṇa is the Supreme Personality of Godhead and can see all that is past, present and future, to teach the people in general He used to always refer to the scriptures. For example, in Bhagavad-gītā, although Kṛṣṇa was speaking as the supreme authority, He still mentioned and quoted Vedānta-sūtra as authority. There is a statement in Śrīmad-Bhāgavatam wherein a person jokingly says that Kṛṣṇa, the enemy of Kaṁsa, is known as the seer through the śāstras. In order to establish His authority, however, He is now engaged in seeing the gopīs, whereby the gopīs are becoming maddened.</p>
</div>
</div>
</div>

A devotee like Narada Muni is addressed as suvrata. Su means "good," and vrata means "vow." Thus the word suvrata refers to a person who has nothing to do with the material world, which is always bad

2023-08-03T10:44:11Z

Samruddhi:

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{{terms|"A devotee like Nārada Muni is addressed as suvrata. Su means "good," and vrata means "vow." Thus the word suvrata refers to a person who has nothing to do with the material world, which is always bad"}}
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[[Category:Devotees of God]]
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[[Category:Srimad-Bhagavatam, Canto 07 Chapter 04 Purports - Hiranyakasipu Terrorizes the Universe]]
[[Category:Srimad Bhagavatam, Canto 07 Purports]]
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<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">
As stated in Śrīmad-Bhāgavatam (SB 3.25.25), satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ: only by association with devotees can one authoritatively understand the position of the Lord and His devotees. A devotee like Nārada Muni is addressed as suvrata. Su means "good," and vrata means "vow." Thus the word suvrata refers to a person who has nothing to do with the material world, which is always bad.
</div>

<div class="quote_link">
[[Vanisource:SB 7.4.44|SB 7.4.44, Translation and Purport]]
</div>
<div class="quote_translation">
Mahārāja Yudhiṣṭhira said: O best of the saints among the demigods, O best of spiritual leaders, how did Hiraṇyakaśipu give so much trouble to Prahlāda Mahārāja, the pure and exalted saint, although Prahlāda was his own son? I wish to know about this subject from you.
</div>
<div class="text">
To know about the Supreme Personality of Godhead and the characteristics of His pure devotee, one must inquire from authorities like Devarṣi Nārada. One cannot inquire about transcendental subject matters from a layman. As stated in Śrīmad-Bhāgavatam ([[Vanisource:SB 3.25.25|SB 3.25.25]]), satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ: only by association with devotees can one authoritatively understand the position of the Lord and His devotees. A devotee like Nārada Muni is addressed as suvrata. Su means "good," and vrata means "vow." Thus the word suvrata refers to a person who has nothing to do with the material world, which is always bad. One cannot understand anything spiritual from a materialistic scholar puffed up with academic knowledge. As stated in Bhagavad-gītā ([[Vanisource:BG 18.55|BG 18.55]]), bhaktyā mām abhijānāti: one must try to understand Kṛṣṇa by devotional service and from a devotee. Therefore Yudhiṣṭhira Mahārāja was quite right in wanting to learn further about Prahlāda Mahārāja from Śrī Nārada Muni.
</div>
</div>
</div>

Guru means heavy

2023-07-26T17:05:10Z

Samruddhi:

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[[Category:Guru|2]]
[[Category: Meaning of Sanskrit Words|2]]
[[Category:Heavy|2]]
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG62127NewYorkSeptember91966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="216" link="Lecture on BG 6.21-27 -- New York, September 9, 1966" link_text="Lecture on BG 6.21-27 -- New York, September 9, 1966">
<div class="heading">Guru means very heavy, very heavy. He is not disturbed. He is not disturbed.
</div>
<span class="link">[[Vanisource:Lecture on BG 6.21-27 -- New York, September 9, 1966|Lecture on BG 6.21-27 -- New York, September 9, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">It is so big, this Kṛṣṇa consciousness, that one who understands and has a little taste... Svalpam apy asya dharmasya trāyate mahato bhayāt: "A little taste can save one from the greatest danger." And as he makes progress and has a real taste, then he thinks that "All other achievements are useless, nonsense in comparison to Kṛṣṇa consciousness."</p>
:yaṁ labdhvā cāparaṁ lābhaṁ
:manyate nādhikaṁ tataḥ
:yasmin sthito na duḥkhena
:guruṇāpi vicālyate
:(Bg. 6.20-23)
<p>I am very glad to inform you a practical example. One of our students, he was put into very unfavorable condition, but he was not, I mean to say, at all disturbed due to this Kṛṣṇa consciousness. Practical. So confident. And we are also not disturbed. We thought, "Oh, Kṛṣṇa is there. He will not be put into difficulty. He cannot be put into difficulty." You see? So here it is said, yasmin sthito na duḥkhena guruṇāpi vicālyate. If one is situated firmly in Kṛṣṇa consciousness, the gravest type of danger cannot disturb him. It is such a nice thing. Yasmin sthito na duḥkhena guruṇāpi. Guru. Guru means very heavy, very heavy. Guruṇāpi duḥkhena na vicālyate (Bg. 6.20-23). He is not disturbed. He is not disturbed.</p>
<p>Of course, it may be stories, but I am telling you of my practical life. In 1942 there was heavy bombing in Calcutta, heavy bombing in Calcutta. By once or twice bombing, all the population vacated. Calcutta was a city of no man. But there were... Of course, many people remained there, those people who could not leave the city for some urgent or some other business. So somehow or other, I had to remain in the city, and on the 12th December, 1942, I remember, there was heavy bombing. But fortunately, we stayed perplexed.(?) He saw something, fireworks, is going on. "So let us enjoy." (laughter) You see? (makes sound of bomb coming down) Do-do-dee-dee-dong! Like that, so many bombings. So what can be done? There may be so many dangers in our life because it is the place only full of dangers. We do not know. Because we are foolish, we are trying to adjust these things. That is our foolishness.</p>
</div>
</div>
<div id="LectureonBG133HyderabadApril191974_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="348" link="Lecture on BG 13.3 -- Hyderabad, April 19, 1974" link_text="Lecture on BG 13.3 -- Hyderabad, April 19, 1974">
<div class="heading">So if I am light and I take knowledge from another light person, then what is the use of such knowledge?
</div>
<span class="link">[[Vanisource:Lecture on BG 13.3 -- Hyderabad, April 19, 1974|Lecture on BG 13.3 -- Hyderabad, April 19, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So long we are imperfect, we cannot give perfect knowledge. Therefore we must find out knowledge from the perfect person. That is Vedic injunction. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). Guru. Guru means one who has got perfect knowledge. One who hasn't got perfect knowledge, he cannot become guru. How he can? Guru means heavy. So if I am light and I take knowledge from another light person, then what is the use of such knowledge?</p>
</div>
</div>
<div id="LectureonBG1313BombayOctober61973_2" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="361" link="Lecture on BG 13.13 -- Bombay, October 6, 1973" link_text="Lecture on BG 13.13 -- Bombay, October 6, 1973">
<div class="heading">Guru means heavy. If guru is as good as I am, then what is the use of taking knowledge from him? Guru must be heavier.
</div>
<span class="link">[[Vanisource:Lecture on BG 13.13 -- Bombay, October 6, 1973|Lecture on BG 13.13 -- Bombay, October 6, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So in the sun planet also, there are living entities, cities, just like here. Otherwise how Kṛṣṇa can say, imaṁ vivasvate yogaṁ proktavān aham avyayam ([[Vanisource:BG 4.1 (1972)|BG 4.1]]). Kṛṣṇa is telling lie, that "I spoke this science of Bhagavad-gītā to the sun-god?" Now, according to our calculation nobody can go to the sun planet, and where is the scope of speaking there, and to whom speaking? But Kṛṣṇa says, "Yes." Imaṁ vivasvate yogaṁ proktavān aham ([[Vanisource:BG 4.1 (1972)|BG 4.1]]), "I said," avyayam, "imperishable knowledge." Vivasvān manave prāha. So from this version we can understand, in the sun planet there are living entities, and the chief man, or chief demigod, is the sun-god, whose name is Vivasvān. So his body must be fiery; otherwise how he can live there? And the inhabitants there also. So we are thinking from here that nobody can live there, but that's not the fact. We are calculating via our own experience. Therefore we cannot have perfect knowledge by speculating our experience. It is not possible. We must go to a person whose experience is beyond our experience. That is called guru. Tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). Guru means heavy. If guru is as good as I am, then what is the use of taking knowledge from him? Guru must be heavier.</p>
</div>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB3254BombayNovember41974_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="426" link="Lecture on SB 3.25.4 -- Bombay, November 4, 1974" link_text="Lecture on SB 3.25.4 -- Bombay, November 4, 1974">
<div class="heading">Guru means heavy, heavy with knowledge.
</div>
<span class="link">[[Vanisource:Lecture on SB 3.25.4 -- Bombay, November 4, 1974|Lecture on SB 3.25.4 -- Bombay, November 4, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So tad-vijñānārtham, if you want to understand spiritual knowledge, then you have to approach a guru. Guru. Guru means weighty, I mean to say, one who has got better knowledge. Heavy. Guru means heavy, heavy with knowledge. And what is that knowledge? "I have got so much knowledge." No. Transcendental... Tad-vijñāna. Tad-vijñānārthaṁ sa gurum eva abhigacchet, samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (MU 1.2.12). That heaviness is brahma-niṣṭham, how much one is attached to Brahman, Parabrahman, Bhagavān. That is guru's qualification. Brahmaṇy upaśamāśrayam. This is the mantra of Kaṭhopaniṣad, tad-vijñānārthaṁ sa gurum evābhigacchet. Similarly, in the Bhāgavata also it is said, tasmād guruṁ prapadyeta ([[Vanisource:SB 11.3.21|SB 11.3.21]]). Tasmāt, "Therefore one must approach guru." The here, in the Upaniṣad also gives definition who is guru. Guru means śrotriyaṁ brahma-niṣṭham (MU 1.2.12), "one who has received knowledge by hearing Vedas," śrotriyam. Because Vedas are called śruti.</p>
</div>
</div>
<div id="LectureonSB618LosAngelesJune211975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="594" link="Lecture on SB 6.1.8 -- Los Angeles, June 21, 1975" link_text="Lecture on SB 6.1.8 -- Los Angeles, June 21, 1975">
<div class="heading">Guru means heavy. So according to the criminal activities Just like a man has stolen some fruit from a fruit shop, his criminality is not equal to the man who has committed murder—one he has killed one man. This is guru-lāghavam. So there is punishment according to the heaviness and lightness of criminal activities.
</div>
<span class="link">[[Vanisource:Lecture on SB 6.1.8 -- Los Angeles, June 21, 1975|Lecture on SB 6.1.8 -- Los Angeles, June 21, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So here it is said that doṣasya dṛṣṭvā guru-lāghavaṁ yathā ([[Vanisource:SB 6.1.8|SB 6.1.8]]). Doṣa. Still people in India, they go to a bhaṭṭācārya, that "Sir, I have done this sinful activity. What is my atonement?" Amongst the Christian also, they go to the church. So guru-lāghavaṁ dṛṣṭvā. Guru means heavy. We use this word guru. Guru means heavy. So according to the criminal activities Just like a man has stolen some fruit from a fruit shop, his criminality is not equal to the man who has committed murder—one he has killed one man. This is guru-lāghavam. So there is punishment according to the heaviness and lightness of criminal activities. The example is given here: bhiṣak cikitseta rujāṁ nidānavit. Just like you go to a physician for treatment of your disease, he gives different types of medicine. Not that one medicine for everyone. No. If one has got little headache, he gives one that tablet, aspirin tablet, but if it is pneumonia, then the treatment is different. That is being advised, that "One has to see what kind of sinful activity he has done and what is the atonement for that purpose." This is advised. Parīkṣit Mahārāja was advised that "These people, they are suffering in different grades of suffering on account of different grades of sinful activities. So best thing is: before death, if they seek atonement for different grades of sinful activities, then it is good for him so that after death he may not suffer very severely." But people do not accept even that "There is life after death, we are eternal, and the infection which you are committing, that will react." There is no such knowledge. The modern civilization is so foolish. Simply like cats and dogs, they are eating and sleeping and sex life and little defense, that's all. They have no knowledge.</p>
</div>
</div>
<div id="LectureonSB773031MombassaSeptember121971_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="778" link="Lecture on SB 7.7.30-31 -- Mombassa, September 12, 1971" link_text="Lecture on SB 7.7.30-31 -- Mombassa, September 12, 1971">
<div class="heading">Guru means heavy, or superior. So you can satisfy superior by your service, not by challenging, that is not possible.
</div>
<span class="link">[[Vanisource:Lecture on SB 7.7.30-31 -- Mombassa, September 12, 1971|Lecture on SB 7.7.30-31 -- Mombassa, September 12, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the Vedas and all Vedic literature... Vedic literatures and Vedas, they are all the same, they are called śruti and smṛti. So, they recommend that if you..., tad vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). If you are actually you are anxious to learn that transcendental science, then you should accept, you should approach a bona fide spiritual master. Prahlāda Mahārāja also says the same thing, guru-śuśrūṣayā. Guru means heavy, or superior. So you can satisfy superior by your service, not by challenging, that is not possible. Guru-śuśrūṣayā. Guru-śuśrūṣayā bhaktyā. And what kind of śuśrūṣayā? Bhaktyā. Just like a paid servant, he is also engaged in satisfying the master very nicely, very faithfully, but there is no bhakti. Why? Because he is after the money the master pays. He does not serve the master, but he serves the money. He is thinking always that "I am getting so much money from this person. If I don't satisfy him, then I may be dismissed. So I will have no money." But here it is said bhaktyā. Bhaktyā means without any, I mean to say, material concern. Bhakti is applicable in the spiritual world. Bhakti is transacted, the business of bhakti is transacted in the spiritual world. Or where there is devotional service, there is spiritual world, there is no material world.</p>
</div>
</div>
<div id="Nectar_of_Devotion_Lectures" class="sub_section" sec_index="2" parent="Lectures" text="Nectar of Devotion Lectures"><h3>Nectar of Devotion Lectures</h3>
</div>
<div id="TheNectarofDevotionBombayDecember281972_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="9" link="The Nectar of Devotion -- Bombay, December 28, 1972" link_text="The Nectar of Devotion -- Bombay, December 28, 1972">
<div class="heading">Guru means "heavy," or "superior." That is the law. So our process of Vedic knowledge is that we get knowledge from the superior just like Brahmā, Lord Brahmā.
</div>
<span class="link">[[Vanisource:The Nectar of Devotion -- Bombay, December 28, 1972|The Nectar of Devotion -- Bombay, December 28, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We are taking knowledge from Kṛṣṇa, the most superior authority. (break) ...our Vedic system. It is advised, tad vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). That is the system. Just like you are a medical man. To acquire your knowledge, you had to accept the medical college, the professors. So this is natural. If we want to know something which is not, or which is unknown to me, then we have to accept a guru, a superior man. Guru means superior man. Tad vijñānārthaṁ sa gurum eva abhigacchet. Guru means "heavy," or "superior." That is the law. So our process of Vedic knowledge is that we get knowledge from the superior just like Brahmā, Lord Brahmā. He's the first, original creature, within this universe. And he got knowledge from God, Kṛṣṇa, the Absolute. The Vedas means the knowledge which he heard... Tene brahma hṛdā ādi-kavaye. So there is sampradāya. Brahmā imparted this knowledge to Nārada. Nārada imparted this knowledge to Vyāsadeva. Evaṁ paramparā. That, this is our process of knowledge. We get knowledge from the superior. Everyone gets knowledge from the superior. Nobody gets knowledge automatically. That is not possible. So things which are beyond the perception of our senses, how we can get that knowledge? By our mental speculation, it is not, never perfect. We give sometimes this example: Just like we, if we want to know who is my father, that is not possible to know simply by mental speculation. If we approach the authority, mother, we get the knowledge immediately. So knowledge from the authority is perfect. Knowledge by mental speculation is always imperfect. This is our conclusion. If you get knowledge, any knowledge, from the perfect, that knowledge is perfect. And if you get knowledge from imperfect, that knowledge is always imperfect. This is our process. Therefore the Vedas says: tad vijñānārthaṁ gurum eva abhigacchet. One must approach the superior who is in knowledge. Then he gets the knowledge.</p>
</div>
</div>
<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
</div>
<div id="AddresstoRotaryClubChandigarhOctober171976_0" class="quote" parent="General_Lectures" book="Lec" index="176" link="Address to Rotary Club -- Chandigarh, October 17, 1976" link_text="Address to Rotary Club -- Chandigarh, October 17, 1976">
<div class="heading">Guru means heavy. Just like in the scale we put something this side, something that side. The thing which is weighty, that goes down. Similarly, guru is supposed to be weighty than the śiṣya.
</div>
<span class="link">[[Vanisource:Address to Rotary Club -- Chandigarh, October 17, 1976|Address to Rotary Club -- Chandigarh, October 17, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Kṛṣṇa is accepted guru or the spiritual master, and Arjuna says, śiṣyas te 'haṁ śādhi māṁ prapannam ([[Vanisource:BG 2.7 (1972)|BG 2.7]]). Prapannam means that "I am surrendered to You. I don't think myself on the equal level with You." The spiritual master and the disciple, they cannot be on the equal level. Therefore a spiritual master is called guru. Guru means heavy. Just like in the scale we put something this side, something that side. The thing which is weighty, that goes down. Similarly, guru is supposed to be weighty than the śiṣya. So Kṛṣṇa begins to speak when He is accepted as guru; otherwise He does not speak. Now, our subject matter is "Let Kṛṣṇa speak for Himself." So we have to accept Kṛṣṇa as the supreme authority. Then His speaking will be useful for us. Otherwise, if we think that Kṛṣṇa is on the equal level—"He is also a historical personality and His education and my education equal and so on, so on"—so long we think like that, then we cannot hear or understand Kṛṣṇa. But if we take the position of Arjuna—śiṣyas te 'haṁ śādhi māṁ prapannam—then Kṛṣṇa will speak to the disciple like Arjuna, and everything will be clear.</p>
</div>
</div>
<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
</div>
<div id="1968_Conversations_and_Morning_Walks" class="sub_section" sec_index="1" parent="Conversations_and_Morning_Walks" text="1968 Conversations and Morning Walks"><h3>1968 Conversations and Morning Walks</h3>
</div>
<div id="RadioInterviewMarch121968SanFrancisco_0" class="quote" parent="1968_Conversations_and_Morning_Walks" book="Con" index="3" link="Radio Interview -- March 12, 1968, San Francisco" link_text="Radio Interview -- March 12, 1968, San Francisco">
<div class="heading">Guru means not exactly teacher. Guru, the word, means heavy.
</div>
<span class="link">[[Vanisource:Radio Interview -- March 12, 1968, San Francisco|Radio Interview -- March 12, 1968, San Francisco]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes, I am the spiritual master of this institution, and all the members of the society, they're supposed to be my disciples. They follow the rules and regulations which I ask them to follow, and they are initiated by me spiritually. So therefore the spiritual master is called guru. That is Sanskrit language.</p>
<p>Interviewer: Guru means teacher.</p>
<p>Prabhupāda: Guru means not exactly teacher. Guru, the word, means heavy. Heavy. H-e-a-v-y, heavy.</p>
<p>Interviewer: Is guru and swami the same thing?</p>
<p>Prabhupāda: Swami means practically the same idea. Swami means the master of the senses. One who has not control over senses, he cannot become guru. The renounced order means he's strictly away from all kinds of sense gratification, especially sex life. Therefore, he's called swami. Swami means the master. One who has become the master of the senses, he can become the spiritual master of the society. That is the idea.</p>
</div>
</div>
<div id="1972_Conversations_and_Morning_Walks" class="sub_section" sec_index="5" parent="Conversations_and_Morning_Walks" text="1972 Conversations and Morning Walks"><h3>1972 Conversations and Morning Walks</h3>
</div>
<div id="RoomConversationJune141972LosAngeles_0" class="quote" parent="1972_Conversations_and_Morning_Walks" book="Con" index="24" link="Room Conversation -- June 14, 1972, Los Angeles" link_text="Room Conversation -- June 14, 1972, Los Angeles">
<div class="heading">Guru means weight, heavy, heavier, heavier in knowledge. So you have to find out a person who is heavier than you, not ordinary.
</div>
<span class="link">[[Vanisource:Room Conversation -- June 14, 1972, Los Angeles|Room Conversation -- June 14, 1972, Los Angeles]]: </span><div class="text"><p style="display: inline;">Prabhupāda: If you want to know God, then you have to go to a person who knows God. You might have gone to a person who does not know. That is another thing. You went to a wrong person. But actually if you want to know God, you must have to go to a person who knows God. That you have to search out. That requires intelligence. But you cannot give up the idea. Because you have been cheated, "I could not get information"; therefore, you cannot give up that business. You have to find out somebody else. But because you say "I have been cheated. I could not get the right information. I stop this business," that is not allowed. You must. Therefore, according to Vedic order it is said, tad vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). Abhigacchet means you must to a person to understand that science of God. You must go to a guru or a man who knows. Guru means who is more intelligent. Guru means weight, heavy, heavier, heavier in knowledge. So you have to find out a person who is heavier than you, not ordinary. Must go. Not that may go or may not go. No. Must go. Tad vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). And what is the symptom of guru? Śrotriyaṁ. Means he has heard about God from his superior, his guru. Śrotriyaṁ. And how can I know that he has heard from his superior about God? He might say that "Yes, I have heard," but what symptoms? Brahma-niṣṭham. Brahma-niṣṭham means that he has become a complete devotee of God, result. Just like a man, physician. A physician means he has attended the medical college, passed the examination, and the result is that he's practicing as a physician. Not only passing will do, but he's actually passing and he's actually practicing and he's curing patients. Therefore, you find out a physician, here is a physician. It is not difficult. So guru means one who knows God. How can I know that he knows God? Because he's making others to know God. Where is the difficulty? But if you go to a person who does not know God, that is your fault. If you go to a physician who is not actually physician, a storekeeper, then that is your fault. You must have the intelligence who is a physician. That much intelligence you have got. You see a signboard, Dr. such and such M.D., medical practicer. Now you go there and you see there are patients waiting for him, for his treatment, he's giving medicine and they are being cured. Then what is the difficulty to find out a physician? There is no difficulty. So if one is serious to be cured of the disease he must go to a physician. If he does not go to the physician, how he can be cured? Just like you have learned this guitar playing. Do you learn it alone or learn it from somebody?</p>
</div>
</div>
<div id="1973_Conversations_and_Morning_Walks" class="sub_section" sec_index="6" parent="Conversations_and_Morning_Walks" text="1973 Conversations and Morning Walks"><h3>1973 Conversations and Morning Walks</h3>
</div>
<div id="MorningWalkApril281973LosAngeles_0" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="17" link="Morning Walk -- April 28, 1973, Los Angeles" link_text="Morning Walk -- April 28, 1973, Los Angeles">
<div class="heading">Guru means heavy, very heavy difficulties. But na vicālyate. He's not perturbed, not disturbed.
</div>
<span class="link">[[Vanisource:Morning Walk -- April 28, 1973, Los Angeles|Morning Walk -- April 28, 1973, Los Angeles]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If you get Kṛṣṇa, then you will not hanker after any more profit. Bas. All profit is there. Yaṁ labdhvā cāparaṁ lābham. If you get Kṛṣṇa, then all other kinds of profit, you'll not hanker after. And what kind of profit this is? Yasmin sthito na duḥkhena guruṇāpi vicālyate (Bg. 6.20-23). If one is situated in Kṛṣṇa consciousness, in the greatest calamity of this world, he'll not be disturbed. This is the greatest profit. Just like Prahlāda Mahārāja. A big giant, Hiraṇyakaśipu, is putting him always in difficulty, but he's confident: "Yes, there is Kṛṣṇa." A five years old boy. He's not at all disturbed. Father is giving poison. "All right, give me poison." And throwing him from the hill on down. But he is steady. How it is possible? Na duḥkhena guruṇāpi vicālyate. Guru. Guru means heavy, very heavy difficulties. But na vicālyate. He's not perturbed, not disturbed. How it is possible? It is such a thing, that if you know Kṛṣṇa, you know everything. If you are in Kṛṣṇa consciousness, then you are not disturbed in the heaviest type of calamity. So these things should be given to the human society. One thing. That will make his life perfect.</p>
</div>
</div>
<div id="ConversationwithMrWadellJuly101973London_1" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="36" link="Conversation with Mr. Wadell -- July 10, 1973, London" link_text="Conversation with Mr. Wadell -- July 10, 1973, London">
<div class="heading">"Guru" means heavy, who knows better than you, or who knows perfect. That is injunction.
</div>
<span class="link">[[Vanisource:Conversation with Mr. Wadell -- July 10, 1973, London|Conversation with Mr. Wadell -- July 10, 1973, London]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes, this is relative world.</p>
<p>Mr. Wadell: I agree, but I am using this in, as an example, not as an absolute description. I think my view—may I explain this—of the whole of which I am, as I say, I think, an imperfect part, a part which is trying to learn something which I am not even quite sure what it is that I am trying to learn...</p>
<p>Prabhupāda: No, no, this is... You are perfect gentleman, means that you say that "I am imperfect." That is nice. But our point is that from imperfect man, imperfect knowledge is received. We cannot expect perfect knowledge from imperfect man.</p>
<p>Mr. Wadell: No. But where does your perfect knowledge come from and how do you recognize it?</p>
<p>Prabhupāda: Yes, that is very important point, where to get the perfect knowledge. That is wanted. That is intelligence. Therefore the Vedas says, gurum eva abhigacchet: "You go to a guru." "Guru" means heavy, who knows better than you, or who knows perfect. That is injunction.</p>
<p>Mr. Wadell: But, you see, this is...</p>
<p>Prabhupāda: We have to find out, we have to find out who can give the perfect knowledge.</p>
</div>
</div>
<div id="MorningWalkDecember151973LosAngeles_2" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="101" link="Morning Walk -- December 15, 1973, Los Angeles" link_text="Morning Walk -- December 15, 1973, Los Angeles">
<div class="heading">Guru means heavy. So one who knows more than you, or one who knows perfectly, that, he is guru. So if you know anything perfectly, then you are guru.
</div>
<span class="link">[[Vanisource:Morning Walk -- December 15, 1973, Los Angeles|Morning Walk -- December 15, 1973, Los Angeles]]: </span><div class="text"><p style="display: inline;">Candanācārya: ...there must have been very many gurus. Were there many gurus then?</p>
<p>Prabhupāda: When? Guru or... First of all, try to understand what is the meaning of guru. Guru means heavy. So one who knows more than you, or one who knows perfectly, that, he is guru. So if you know anything perfectly, then you are guru. But if you do not know anything perfectly, then you are not a guru. You are rascal. So guru means one who knows perfectly. So if you find out somebody, that he knows everything perfectly, then he is guru. That is the first prayer of Gurvaṣṭaka. Saṁsāra-dāvānala-līḍha-loka-trāṇāya kāruṇya-ghanāghanatvam **. Everyone is in the blazing fire of this material existence. It is just like forest fire. Just like if there is fire in the forest, all the inhabitants of forest, all the animals, they become so much in perturbed condition. So guru means to rescue from this forest fire. So therefore it is said, ghanāghanatvam. A forest fire can be reduced or can be extinguished... Fire, there must be water. But wherefrom the water will come? Your fire brigade, bucket full of water, will not save. The water must come from cloud. So therefore guru is the cloud. He has taken the mercy from the ocean, or from God, and he pours the mercy. Immediately the fire is extinguished, and you are saved. This is the saṁsāra-dāvānala-līḍha-loka-trāṇāya kāruṇya-ghanāghanatvam, prāptasya... **. One who has received mercy from the Supreme, he can save. Nobody can save. Your so-called fire brigade bucket or bucket full of water will not save. That is not possible. So as these rascals are simply trying to extinguish the blazing fire of material existence by so-called bucketful of water, it will not save. It will be waste of time. If the cloud comes, then it will be saved. So guru is the cloud.</p>
</div>
</div>
<div id="MorningWalkDecember181973LosAngeles_3" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="104" link="Morning Walk -- December 18, 1973, Los Angeles" link_text="Morning Walk -- December 18, 1973, Los Angeles">
<div class="heading">Guru means heavy, who knows perfectly. You must go there to learn.
</div>
<span class="link">[[Vanisource:Morning Walk -- December 18, 1973, Los Angeles|Morning Walk -- December 18, 1973, Los Angeles]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So he was asking. Very intelligent boy, he was asking, "What is this? What is...?" So I also explained, "This man is going to marry." So in this way, after, "Father, you were married?" He asked me. So this nonsense question is there. He does not know, "Without marriage, how I am come into existence?" So these questions are like that, childish questions. It has no meaning. (break) ...the Vedic injunctions is tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). One must approach guru. Guru means heavy, who knows perfectly. You must go there to learn. And actually it is happening. Why the children are sent to school? When he becomes educated, the same eyes, same hands, same legs, same body, but he becomes educated. What is the different between educated and not educated? Because he has heard from authorities. That's all. This is education. Without going to school, he is not considered to be educated. Why? Because he did not hear from the authorities. Therefore he is uneducated. Let him learn everything. He has got the eyes. He has got the senses. Why he is sent to school? Why? Tell me, why? He has got the eyes. Why he is sent to school for education?</p>
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<div id="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
</div>
<div id="GardenConversationJune221976NewVrindaban_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="154" link="Garden Conversation -- June 22, 1976, New Vrindaban" link_text="Garden Conversation -- June 22, 1976, New Vrindaban">
<div class="heading">Guru means expert. Heavy. Who's knowledge is heavier than your scanty knowledge. You have to learn knowledge. Guru means heavy.
</div>
<span class="link">[[Vanisource:Garden Conversation -- June 22, 1976, New Vrindaban|Garden Conversation -- June 22, 1976, New Vrindaban]]: </span><div class="text"><p style="display: inline;">Prabhupāda: No, no. Any knowledge, if you want to get it, you must receive it from a superior person. That is the law. That I already explained. If you want to steal, if you want to become a thief, you have to learn it from an expert thief. So any knowledge. Knowledge means you have to learn it from a superior person. And what to speak of the knowledge of God. That is the ultimate knowledge. Yesterday we were speaking that Kīrtanānanda Mahārāja learned how to make samosas. Now that knowledge is distributed. So every knowledge, you have to learn it from an expert. That is called guru. Guru means expert. Heavy. Who's knowledge is heavier than your scanty knowledge. You have to learn knowledge. Guru means heavy. Therefore Vedic injunction is tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). You must. Abhigacchet, this word is used when the sense is "must." Not optional, that I may go or I may not go. No, you must. This is Vedic injunction.</p>
</div>
</div>
<div id="AnswerstoaQuestionnairefromBhavansJournalJune281976Vrndavana_1" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="169" link="Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana" link_text="Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana">
<div class="heading">So guru means heavy. You cannot utilize him for satisfying your whims. That is not guru.
</div>
<span class="link">[[Vanisource:Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana|Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So-called gurus, they are so-called gurus. They are not gurus. That is already explained. If one does not speak what Kṛṣṇa speaks, he is not guru. If you accept so-called guru, that is your misfortune. What can be done?</p>
<p>Puṣṭa Kṛṣṇa: Some of them will say some things that Kṛṣṇa says, but they'll take from other places also. What is the position of such persons?</p>
<p>Prabhupāda: He's most dangerous. He's most dangerous. He is opportunist. He's finding out customer, something here... According to the customer he is giving something, as the customers will be pleased. So he is not guru. He's a servant. He wants to serve the so-called disciples so that he may be satisfied and pay him something. He's servant. He's not guru. Guru is the master. You cannot disobey guru. But if you become a servant, you want to please the disciple by flattering him to get his money, then you are not guru, you are servant. Just like a servant pleases the master. He's not guru. He's servant. So our position should be servant, yes, but servant of the Supreme. So guru means heavy. You cannot utilize him for satisfying your whims. That is not guru.</p>
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Your knowledge has not benefited you. Our taking your so-called science has benefited you because you are using it for Krsna. You have worked so hard, so result is going to Krsna

2023-07-26T10:17:55Z

Samruddhi:

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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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<div class="quote_heading">
Your knowledge has not benefited you. Our taking your so-called science has benefited you because you are using it for Kṛṣṇa. You have worked so hard, so result is going to Kṛṣṇa. Hare Kṛṣṇa. We are making the best . . . just like there is chair, but we don't care for the chair. We can sit down. But if it is available, we don't reject it. Therefore if you are making favor to me, you have made a chair and I am sitting there. Not that I require your chair, without your chair I will . . . shall die. That is not my policy. You rascal, you have done something; I'm using it for your benefit. That's all.
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[[Vanisource:750414 - Conversation - Hyderabad|750414 - Conversation - Hyderabad]]
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Brahmānanda: So as a result of the vaccine, they created a worse type of influenza, and they have nothing to counteract that worse type. So now they have to invent another type.

Prabhupāda: These rascals give trouble to the people, especially in India. They are not after the vaccine. They will catch people and force them. Just see. This is going on. Boys and others are avoiding, they are going, going this way, that way. Sometimes they fall, they do not know, and capture and force. These rascals are creating havoc. Only to kick them on their face with shoes, that's all. The so-called scientists and biologists and . . . they do not know anything.

Tamāla Kṛṣṇa: You were saying that all the scientists are fools and rascals, but they may challenge, "How has your knowledge benefited you?"

Prabhupāda: Your knowledge has not benefited you. Our taking your so-called science has benefited you because you are using it for Kṛṣṇa. You have worked so hard, so result is going to Kṛṣṇa. Hare Kṛṣṇa. We are making the best . . . just like there is chair, but we don't care for the chair. We can sit down. But if it is available, we don't reject it. Therefore if you are making favor to me, you have made a chair and I am sitting there. Not that I require your chair, without your chair I will . . . shall die. That is not my policy. You rascal, you have done something; I'm using it for your benefit. That's all.

Tamāla Kṛṣṇa: They may argue that the knowledge which you say you have, it doesn't stop all of these things from happening to you. You're also suffering from symptoms of . . .

Prabhupāda: Yes. But I'm trying, because I have got this material body like you, so I have to suffer like you. But I'm making treatment. You are not making treatment.
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Your duty is to appoint nice physician, nice medicine. But is there any guarantee that he will live? Why does he die? You can say that "I have given the best medicine and best medical treatment," still, he dies. What is the cause

2023-07-26T10:11:41Z

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<h3>1975 Conversations and Morning Walks</h3>
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Your duty is to go on working, but don't expect the result as you desire. That will never happen unless it is sanctioned. Just like a man is suffering. Your duty is to appoint nice physician, nice medicine. But is there any guarantee that he will live? Why does he die? You can say that "I have given the best medicine and best medical treatment," still, he dies. What is the cause? What do they say? What is the cause?.
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<div class="quote_link">
[[Vanisource:750520 - Morning Walk - Melbourne|750520 - Morning Walk - Melbourne]]
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<div class="text">
Devotee (1): Prabhupāda, is this philosophy like karma-mīmāṁsā, which is described in the Kṛṣṇa Book? Is this the same principle, where they feel that simply by their endeavor things will come, without the sanction of God? Is this karma-mīmāṁsā?

Prabhupāda: Yes, yes, karma-mīmāṁsā. (break) Now, if you do good, good result will come. So sometimes it so happens that a person doing very good, still, good result will not come. Is it not?

Devotee (1): That's true.

Prabhupāda: Yes. (aside;) Which way? (break)

Hari-śauri: Their argument is, then, if God is there and He is actually the ultimate controller, and He is motivating everything to happen, then I can just sit back. . .

Prabhupāda: Huh?

Hari-śauri: Then I can just sit back and do nothing and things will happen.

Prabhupāda: No, you should work for the result. Karmaṇy evādhikāras te mā phaleṣu kadācana ([[Vanisource:BG 2.47 (1972)|BG 2.47]]). But do not think that because you working very nicely, the result will come. That is the. . . Because it is not in your hand. Therefore, karmaṇy evādhikāras te mā phaleṣu kadācana. Your duty is to go on working, but don't expect the result as you desire. That will never happen unless it is sanctioned. Just like a man is suffering. Your duty is to appoint nice physician, nice medicine. But is there any guarantee that he will live? Why does he die? You can say that "I have given the best medicine and best medical treatment," still, he dies. What is the cause? What do they say? What is the cause?

Amogha: Perhaps they didn't know the right. . . (break)

Prabhupāda: Wherefrom the force comes? Why they don't inquire? Why do you say that sometimes you are forced to commit mistake? So why don't you inquire wherefrom the force coming? Did you inquire that?

Devotee (2): I tried to, Prabhupāda. (laughs)

Prabhupāda: The force means there is Supreme, He is forcing. Without His sanction, you will be forced to commit mistake.

Hari-śauri: That force is kāma, lust?

Prabhupāda: No, force is there—God's desire, or supreme will. You are trying to do something; you are trying your best. You are employing your full energy and all the means. Still, it is not done. Therefore the force is coming from God. Otherwise how you will explain? What is the explanation, that you endeavor, you did all that is possible by you, still, the result did not come? So how you will explain?

Hari-śauri: You must accept God.
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