Vaniquotes - User contributions [en]

We are attached to something with consciousness, not blindly. So we have got the consciousness. When we turn our attachment, or train ourself to increase our attachment for Krsna, that is called bhakti-yogam

2026-05-22T17:58:27Z

Sunnanya:

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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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We have got some attachment for something. That attachment should be transferred for Kṛṣṇa. That is called Kṛṣṇa consciousness. We are attached to something with consciousness, not blindly. So we have got the consciousness. When we turn our attachment, or train ourself to increase our attachment for Kṛṣṇa, that is called bhakti-yogam. Bhakti-yogam. You have heard the name of yoga. yoga means connecting link. So if you practice this bhakti-yoga, then, gradually, you increase your attachment for Kṛṣṇa.
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[[Vanisource:730908 - Lecture BG 07.01 at Uppsala University - Stockholm|730908 - Lecture BG 07.01 at Uppsala University - Stockholm]]
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When we speak Kṛṣṇa, you understand "God." Kṛṣṇa is one of the names of God. There are many millions of name, of which "Kṛṣṇa" is the chief. Because this word Kṛṣṇa means all attractive, because He's fully opulent. Just like if, in this material world, if one man is very rich, he's attractive. He draws attention of the people in general. If he's very powerful, he draws attention. If he's very reputed, famous, he draws attention. If he's very wise, learned, he draws attention. But Kṛṣṇa has got all these things in fullness. Therefore, He draws attention of everyone. Therefore His name is Kṛṣṇa. This "Kṛṣṇa" name means all-attractive. He has got all the attractive features. Therefore He's called Kṛṣṇa.

So Kṛṣṇa says: "Just try to increase your attachment for Me. Practice this." It is not difficult. Just like we have got attachment for something here in this material world. Somebody's attached to do business, somebody's attached to woman, somebody's attached to man, somebody's attached to riches, somebody's attached to art, somebody's attached to . . . so many things. There are many subject matter of attachment. So attachment we have got. That we cannot deny. Everyone. We have got some attachment for something. That attachment should be transferred for Kṛṣṇa. That is called Kṛṣṇa consciousness.

We are attached to something with consciousness, not blindly. So we have got the consciousness. When we turn our attachment, or train ourself to increase our attachment for Kṛṣṇa, that is called bhakti-yogam. Bhakti-yogam. You have heard the name of yoga. yoga means connecting link. So if you practice this bhakti-yoga, then, gradually, you increase your attachment for Kṛṣṇa. That is the . . . it is stated also in the Bhagavad-gītā: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ ([[Vanisource:BG 18.55 (1972)|BG 18.55]]): "If you practice bhakti-yoga," that is called bhaktyā, "then you can understand Me. Not otherwise."

There are different types of yoga system—bhakti-yoga, jñāna-yoga, karma-yoga, haṭha-yoga, dhyāna-yoga. So many yogas. But the bhakti-yoga is the supermost. That is stated in the last chapter. I am reading before you the Seventh Chapter. At the end of the Sixth Chapter, Kṛṣṇa says:

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:yoginām api sarveṣāṁ
:mad-gatenāntar-ātmanā
:śraddhāvān bhajate yo māṁ
:sa me yuktatamo mataḥ
:([[Vanisource:BG 6.47 (1972)|BG 6.47]])
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Yoginām api sarveṣām. One who practices yoga system, he's called yogī. So Kṛṣṇa says, yoginām api sarveṣām: "Of all the yogīs . . ." I have already stated, there are different kinds of yogīs. "Of all the yogīs . . ." Yoginām api sarveṣām. Sarveṣām means "of all yogīs." Mad-gatenāntar-ātmanā: "one who is thinking of Me within himself." We can think of Kṛṣṇa. We have Kṛṣṇa's form, Kṛṣṇa Deity, we worship. So if we engage ourself in the worship of the Deity, the form of Kṛṣṇa, which is nondifferent from Kṛṣṇa, or, in the absence of Deity, if we chant the holy name of Kṛṣṇa, that is also Kṛṣṇa. Abhinnatvān nāma-nāminoḥ ([[Vanisource:CC Madhya 17.133|CC Madhya 17.133]]).
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Under the circumstances, whatever Krsna says, Bhagavan says . . . sri-bhagavan uvaca, mayy asakta-manah partha. The real business is to increase your attachment for Krsna. This is your real business

2026-05-22T17:56:17Z

Sunnanya:

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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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Under the circumstances, whatever Kṛṣṇa says, Bhagavān says . . . śrī-bhagavān uvāca, mayy āsakta-manāḥ pārtha. The real business is to increase your attachment for Kṛṣṇa. This is your real business. How we can increase our attachment for Kṛṣṇa, that is explained by Kṛṣṇa.
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[[Vanisource:751225 - Lecture BG 07.01 - Sanand|751225 - Lecture BG 07.01 - Sanand]]
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One big svāmī, he said that, "Kṛṣṇa means black, and 'black' means unknown." Of course, nobody cares for his speech. Kṛṣṇa is going on, forward. Everyone is accepting Kṛṣṇa. But this is the most unfortunate thing, that our men go there to deprecate Kṛṣṇa. Therefore we should very carefully try to understand Bhagavad-gītā as it is presented by Kṛṣṇa. Kṛṣṇa says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya ([[Vanisource:BG 7.7 (1972)|BG 7.7]]). This should be preached, that Kṛṣṇa is the supreme, ultimate. Ahaṁ saravsya prabhavo mattaḥ sarvaṁ pravartate. Even Brahman, Paramātmā, has also come from Kṛṣṇa. Kṛṣṇa is ultimate. He says, aham ādir hi devānām ([[Vanisource:BG 10.2 (1972)|BG 10.2]]). He is the supreme of all the demigods. There is no need of worshiping any other demigod. Kṛṣṇa says, kāmais tais tair hṛta-jñānāḥ yajanty anya-devatāḥ ([[Vanisource:BG 7.20 (1972)|BG 7.20]]). Hṛta-jñāna. Hṛta-jñāna means who has lost his intelligence. How he has lost his intelligence? Because they get from these demigods some temporary benefit. Antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām ([[Vanisource:BG 7.23 (1972)|BG 7.23]]).

So our real problem is that we . . . every one of us, we are the spirit soul, part and parcel of Kṛṣṇa. We are struggling for existence within this material world. So manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati ([[Vanisource:BG 15.7 (1972)|BG 15.7]]), struggle for existence. Therefore Kṛṣṇa says that, "Your real problem is janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ([[Vanisource:BG 13.8-12 (1972)|BG 13.9]])." We are eternal. We understand from Bhagavad-gītā, na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20 (1972)|BG 2.20]]). So if I am eternal, nityaḥ śāśvata, then why I am accepting death? This is real question. But foolishly we are thinking, "I am this body": therefore we remain as an animal. So we should be interested to understand actually "What I am," ahaṁ brahmāsmi. That is real solution of all problems. This is called knowledge. But sometimes we are misled by misleaders; therefore we still remain in darkness in spite of cultivating knowledge. But actually, when we cultivate knowledge under the guidance of real guru, then we can understand, vasudevaḥ sarvam iti sa mahātmā su-durlabhaḥ ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). This is confirmed in the Vedas, Brahma-saṁhitā:

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:īśvaraḥ paramaḥ kṛṣṇaḥ
:sac-cid-ānanda-vigrahaḥ
:anādir ādir govindaḥ
:sarva-kāraṇa-kāraṇam
:(Bs. 5.1)
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So spiritual knowledge means to become Kṛṣṇa conscious. This is the sum and substance, to understand Kṛṣṇa, what He is, not that concocting, manufacturing that, "Kṛṣṇa is this. Kṛṣṇa is that." No. As Kṛṣṇa says, as śāstra says what is Kṛṣṇa, you have to understand it like that. So sādhu śāstra guru vākya. It is said that we have to accept knowledge through saintly person. Through śāstra and guru we have to understand. So Kṛṣṇa is accepted by all the sādhus and ācāryas. Śaṅkarācārya, Rāmānujācārya, Madhvācārya, Nimbārka, Viṣṇu Svāmī, Śrī Caitanya Mahāprabhu—all of them accepted Kṛṣṇa, the Supreme Personality of Godhead. So ācārya means one who has learned, taken knowledge from the śāstra, authoritative śāstra, Vedas. Therefore in the Bhagavad-gītā it is recommended, ācāryopāsanam. If you want real knowledge, then you must take knowledge from the ācāryas or the ācārya-paramparā. Then there is knowledge. Otherwise it is ignorance.

So under the circumstances, whatever Kṛṣṇa says, Bhagavān says . . . śrī-bhagavān uvāca, mayy āsakta-manāḥ pārtha. The real business is to increase your attachment for Kṛṣṇa. This is your real business. How we can increase our attachment for Kṛṣṇa, that is explained by Kṛṣṇa. So mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ ([[Vanisource:BG 7.1 (1972)|BG 7.1]]). The āsakti, attachment, it has to be done according to the system, ādau śraddhā. First thing is śraddhā, little faith that, "Let us go to this Kṛṣṇa consciousness movement, and let us hear what they say." This is called śraddhā. Then if you become interested, then sādhu-saṅga ([[Vanisource:CC Madhya 22.83|CC Madhya 22.83]]). Those who are actually devotees of Lord Kṛṣṇa, you have to associate with them. And who is sādhu? Sādhu is described by Kṛṣṇa in the Bhagavad-gītā: api cet sudurācāro bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ . . . ([[Vanisource:BG 9.30 (1972)|BG 9.30]]). He is sādhu, who is . . . so the fact is, sādhu means unalloyed devotee of Kṛṣṇa. He is sādhu. Śuddha-bhakta.
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Those who have developed love for Krsna, they can see always, twenty-four hours, Krsna and nothing but Krsna. This is the process. So we have to increase our attachment, our love for Krsna

2026-05-22T17:54:46Z

Sunnanya:

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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Akhilātma-bhūtaḥ. In the Brahma-saṁhitā it said, goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). Although He's living in Goloka Vṛndāvana, He's everywhere. Then how can I see? Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). Those who have developed love for Kṛṣṇa, they can see always, twenty-four hours, Kṛṣṇa and nothing but Kṛṣṇa. This is the process. So we have to increase our attachment, our love for Kṛṣṇa. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. The . . . this is also explained. Everything is there. Mayy āsakta. We have to increase our attachment for Kṛṣṇa, our love of Kṛṣṇa.
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[[Vanisource:740929 - Lecture SB 01.08.19 - Mayapur|740929 - Lecture SB 01.08.19 - Mayapur]]
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Praṇipātena, sampūrṇa, fully surrendered. Otherwise there is no meaning of making a guru. It is not like that, a pet dog, that "Everyone makes guru, and let me guru . . . let me have a guru." But that is not the . . . guru means first of all the condition is praṇipāta, fully surrendered. Not that, "If I like, then I shall carry your order. And if I don't like, then I shall not do it." That is not acceptance of guru. Praṇipāta. First of all, we must agree. So because friends and friends talking . . . a friend may agree with this friend; he may not agree with . . . that is friendly talk. But Arjuna became śiṣyas te 'ham, "I am now Your śiṣya, disciple. Now there is no question of disagreeing with You. Whatever You'll say, I will accept." So at last Kṛṣṇa said: "Surrender unto Me." And Arjuna did it. That is the whole purpose of Bhagavad-gītā. He changed his decision. He changed. He did not want to fight. That was his decision. But when he accepted Kṛṣṇa as guru and He said that, "You must fight. It is My desire. Even you don't find these people are not going back home, they will be killed here. That is My already plan."

So these things are discussed in the Bhagavad-gītā. So if we remain mūḍha-dṛśā, in spite of opening our eyes in so many ways by Kṛṣṇa, by guru, by śāstra, if still, if we remain mūḍha-dṛśā, then how we can see Kṛṣṇa? That is not possible. Therefore it is said, na lakṣyase mūḍha-dṛśā: "If we keep our eyes still mūḍha, illusioned, then we cannot see You." How? Naṭo nāṭyadharo yathā. Exactly . . . Kṛṣṇa . . . just like one of my relative, he is playing before me, but because I am mūḍha-dṛśā, my eyesight or my intelligence is not correct, I am seeing that somebody else . . . I see that my relative—my brother or father or friend—is dancing on the stage, but he is dressed in such a way that in spite of being present in my front, I cannot recognize. So if we remain mūḍha-dṛśā, then we cannot see Kṛṣṇa. Otherwise, Kṛṣṇa is everywhere. Akhilātma-bhūtaḥ. In the Brahma-saṁhitā it said, goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). Although He's living in Goloka Vṛndāvana, He's everywhere. Then how can I see? Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). Those who have developed love for Kṛṣṇa, they can see always, twenty-four hours, Kṛṣṇa and nothing but Kṛṣṇa. This is the process.

So we have to increase our attachment, our love for Kṛṣṇa. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. The . . . this is also explained. Everything is there. Mayy āsakta. We have to increase our attachment for Kṛṣṇa, our love of Kṛṣṇa. Then we shall see Kṛṣṇa always.

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:premāñjana-cchurita-bhakti-vilocanena
:santaḥ sadaiva hṛdayeṣu . . .
:yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
:(Bs. 5.38)
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These are the practical experience of mahājana, Brahmā. The Brahma-saṁhitā is written by Brahmā. He's mahājana. Mahājana means the person who knows Kṛṣṇa. The mahājanas are described, you know: twelve mahājanas. Nāradaḥ svayambhūḥ śambhuḥ. Nārada is mahājana, and Brahmā is mahājana, Svayambhū. And Lord Śiva is mahājana. Kapilaḥ kumāro manuḥ prahlādo bhīṣmaḥ. The mahājanas are there. So we have to follow. Mahājano yena gataḥ sa panthāḥ ([[Vanisource:CC Madhya 17.186|CC Madhya 17.186]]).
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There is rules and regulation, or the method how you can develop, increase your attachment for Krsna. So the first thing is adau sraddha, faith that, - If I become Krsna conscious, I will be happy. That is my goal of life

2026-05-22T17:53:17Z

Sunnanya:

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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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There is rules and regulation, or the method how you can develop, increase your attachment for Kṛṣṇa. So the first thing is ādau śraddhā, faith that, "If I become Kṛṣṇa conscious, I will be happy. That is my goal of life." This is called śraddhā.
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[[Vanisource:740629 - Lecture BG 07.01 - Melbourne|740629 - Lecture BG 07.01 - Melbourne]]
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Because you have no direct touch of Kṛṣṇa, therefore you take shelter of Kṛṣṇa's representative. Then this yuñjan begins. He will teach you how to practice the bhakti-yoga, how to worship Him, how to think of Him, how to offer obeisances, how to observe the ceremonies. Just like yesterday we perfomed the ceremonies, Ratha-yātrā, so this dress, Jagannātha dress, and function, everything you have to learn. This is called bhakti-yoga, mad-āśrayaḥ. And this, the beginning is mayy āsakta-manāḥ. Āsakti. Āsakti, we have to develop attachment. If you do not develop attachment for Kṛṣṇa, then other things does not come.

So this āsakti attachment has to be practiced. That āsakti, there is rules and regulation, or the method how you can develop, increase your attachment for Kṛṣṇa. So the first thing is ādau śraddhā, faith that, "If I become Kṛṣṇa conscious, I will be happy. That is my goal of life." This is called śraddhā. If you have no śraddhā that, "By loving Kṛṣṇa, by surrendering to Kṛṣṇa, my life will be perfect, that is perfection of life," then there is no beginning of bhakti-yoga. So first thing is this. Just like Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). So, "You give up all other engagement, just surrender to Me." So if you have got faith actually, then you can devote yourself fully, cent percent, in the service of, that is the beginning, ādau śraddhā: "Yes, Kṛṣṇa says that by surrendering to Him I shall be free from all sinful reaction." If you have got faith, then you surrender, and actually you will be free from all sinful reaction. Kṛṣṇa says. Kṛṣṇa is not making any bogus propaganda. He said, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi ([[Vanisource:BG 18.66 (1972)|BG 18.66]]), "I shall get you released from all reaction of sinful life." We are suffering because there is reaction of sinful life, but if you surrender to Kṛṣṇa, then your all reaction of sinful life is immediately nullified, squared up.
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Krsna continued, "My devotees are very much attached to Me, but sometimes I do not reciprocate their feelings properly in order to increase their love for Me more and more"

2026-05-22T17:50:48Z

Sunnanya:

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{{terms|"My devotees are very much attached to Me, but sometimes I do not reciprocate their feelings properly in order to increase their love for Me more and more"}}
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[[Category:Krsna Book Chapter 32 - Krsna Returns to the Gopis]]
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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">
“My dear friends,” Kṛṣṇa continued, “you might be aggrieved by My words and acts, but you must know that sometimes I do not reciprocate My devotees’ dealings with Me. My devotees are very much attached to Me, but sometimes I do not reciprocate their feelings properly in order to increase their love for Me more and more. If I can very easily be approached by them, they might think, ‘Kṛṣṇa is so easily available.’ So sometimes I do not respond. If a person has no money but after some time accumulates some wealth and then loses it, he will think of the lost property twenty-four hours a day. Similarly, in order to increase the love of My devotees, sometimes I appear to be lost to them, and instead of forgetting Me, they feel their loving sentiments for Me increase.
</div>

<div class="quote_link">
[[Vanisource:KB 32|Krsna Book, 32]]
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<div class="text">
Kṛṣṇa seated Himself beside each of the many gopīs, and it may be asked herein how He did this. There is a significant word in this verse: īśvara. As it is stated in the Bhagavad-gītā, īśvaraḥ sarva-bhūtānām ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Īśvara refers to the Supreme Lord as the Supersoul seated in everyone’s heart. Kṛṣṇa also manifested this potency of expansion as Paramātmā in this gathering with the gopīs. Kṛṣṇa was sitting by the side of each gopī, unseen by the others. Kṛṣṇa was so kind to the gopīs that instead of sitting in their hearts to be appreciated in yogic meditation, He seated Himself by their sides. By seating Himself outside, He showed special favor to the gopīs, who were the selected beauties of all creation. Having gotten their most beloved Lord, the gopīs began to please Him by moving their eyebrows and smiling and also by suppressing their anger. Some of them took His lotus feet in their laps and massaged them. And while smiling, they confidentially expressed their suppressed anger and said, “Dear Kṛṣṇa, we are ordinary women of Vṛndāvana, and we do not know much about Vedic knowledge—what is right and what is wrong. We therefore put a question to You, and since You are very learned, You can answer it properly. In dealings between lovers, we find that there are three classes of men. One class simply receives, another class reciprocates favorably, even if the lover is very contrary, and the third class neither acts contrary nor answers favorably in dealings of love. So out of these three classes, which do You prefer, or which do You call honest?”

In answer, Kṛṣṇa said, “My dear friends, persons who simply reciprocate the loving dealings of the other party are just like merchants. They give in loving affairs as much as they get from the other party. Practically there is no question of love. It is simply self-interested or self-centered business dealing. Even those without a tinge of loving affairs are better than these merchants. Better than the first class is the second class of men, who love in spite of the opposite party’s contrariness. Such sincere love can be seen when the father and mother love their children in spite of their children’s neglect. The third class neither reciprocate nor neglect. They can be further divided into two classes. One comprises the self-satisfied, who do not require anyone’s love. They are called ātmārāma, which means they are absorbed in the thought of the Supreme Personality of Godhead and so do not care whether one loves them or not. But another class comprises ungrateful men. They are called callous. The men in this group revolt against superior persons. For instance, a son, in spite of receiving all kinds of things from loving parents, may be callous and not reciprocate. Those in this class are generally known as guru-druhaḥ, which means they receive favors from the parents or the spiritual master and yet neglect them.”

Kṛṣṇa indirectly answered the questions of the gopīs, even those questions which implied that Kṛṣṇa did not properly reciprocate their dealings. In answer, Kṛṣṇa said that He, as the Supreme Personality of Godhead, is self-satisfied. He does not require anyone’s love, but at the same time He said that He is not ungrateful.

“My dear friends,” Kṛṣṇa continued, “you might be aggrieved by My words and acts, but you must know that sometimes I do not reciprocate My devotees’ dealings with Me. My devotees are very much attached to Me, but sometimes I do not reciprocate their feelings properly in order to increase their love for Me more and more. If I can very easily be approached by them, they might think, ‘Kṛṣṇa is so easily available.’ So sometimes I do not respond. If a person has no money but after some time accumulates some wealth and then loses it, he will think of the lost property twenty-four hours a day. Similarly, in order to increase the love of My devotees, sometimes I appear to be lost to them, and instead of forgetting Me, they feel their loving sentiments for Me increase. My dear friends, do not think for a moment that I have been dealing with you as I do with ordinary devotees. I know what you are. You have forsaken all kinds of social and religious obligations; you have given up all connection with your parents. Without caring for social convention and religious obligations, you have come to Me and loved Me, and I am so much obliged to you that I cannot treat you as ordinary devotees. Do not think that I was away from you. I was near to you. I was simply seeing how much you were anxious for Me in My absence. So please do not try to find fault with Me. Because you consider Me so dear to you, kindly excuse Me if I have done anything wrong. I cannot repay your continuous love for Me, even throughout the lifetimes of the demigods in the heavenly planets. It is impossible to repay you or show enough gratitude for your love; therefore please be satisfied by your own pious activities. You have displayed exemplary attraction for Me, overcoming the greatest difficulties arising from family connections. Please be satisfied with your highly exemplary character, for it is not possible for Me to repay My debt to you.”

The exemplary character of devotional service manifested by the devotees of Vṛndāvana is the purest type of devotion. It is enjoined in authoritative śāstras that devotional service must be ahaitukī and apratihatā. This means that devotional service to Kṛṣṇa cannot be checked by political or religious convention. The stage of devotional service is always transcendental. The gopīs particularly showed pure devotional service toward Kṛṣṇa, so much so that Kṛṣṇa Himself remained indebted to them. Lord Caitanya thus said that the devotional service manifested by the gopīs in Vṛndāvana excelled all other methods of approaching the Supreme Personality of Godhead.
</div>
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You should take up the process how to increase your attachment for Krsna, and then automatically detachment will be there. Rupa Gosvami gives example, that you are hungry. When you take food, gradually you become satisfied & your hunger is also satisfied

2026-05-03T07:14:55Z

Sunnanya:

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<div id="section">
<h2>Lectures</h2>
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<div id="sub_section">
<h3>Srimad-Bhagavatam Lectures</h3>
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<div class="quote">
<div class="quote_heading">
You should take up the process how to increase your attachment for Kṛṣṇa, and then automatically detachment will be there. The same example, as given by Rūpa Gosvāmī, that you are hungry. When you take food, that, gradually you become satisfied and your hunger is also satisfied.
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<div class="quote_link">
[[Vanisource:741022 - Lecture SB 01.08.42 - Mayapur|741022 - Lecture SB 01.08.42 - Mayapur]]
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<div class="text">
Māyāvādī philosopher, they simply want to destroy. Negative side. They have no information of the positive side, that after destruction . . . suppose you are not satisfied with some business or some service. So you want to, "Oh, I want to leave this business. I want . . ." But you leave . . . suppose you are getting, say, five hundred rupees. Then, if you leave, then you'll be zero, no income. If you get another service which will fetch you six hundred rupees, then you are profited. But if you simply give it up, this service, and become zero, then you become unemployed; the miseries will increase. The Māyāvādī, being disgusted with this material world . . . Brahma . . . jagan mithyā. Jagan mithyā, that's, that's all right. Then brahma satyam. That is theoretical. If you do not engage yourself as Brahman, then again you'll fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ ([[Vanisource:SB 10.2.32|SB 10.2.32]]). That you give up disgusting—"This is mithyā"—that's all right. But that is zero. And what is your positive engagement? That they do not know. Therefore, after some time they again come to be positively engaged in opening hospital and daridra-nārāyaṇa-sevā, and this and that and so many things. Because they could not get any engagement in the positive world.

That positive world, here it is said, tvayi me ananya-viṣayā matiḥ. This is positive. The negative side is to give up. To give up . . . because we are living being, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), part and parcel of Kṛṣṇa, sac-cid-ānanda-vigraha (Bs. 5.1). So we want ānanda. So whatever I possess, now I give up. Then, if I don't get better engagement, then where is my ānanda? There is no ānanda. So as we do not get ānanda, so then I come back again. There is a Bengali hearsay, napad jimane na, na jamai batta. When a widow, old woman, her husband is dead—we have got experience—and she talks very loosely with the grandson-in-law. I have got experience. When we were young, young married, so my grandmother-in-law, my father-in-law's mother, she was talking very loosely, just like husband and wife. So that's a practical . . . because she . . . she is hopeless of getting another husband because she is old enough. So where is the husband? She accepts or talks like husband to the grandson-in-law. So similarly, the Māyāvādī philosophers, they do not accept Kṛṣṇa or Kṛṣṇa's līlā. They think it is māyā. They do not accept it. So there is no ānanda. Therefore they come down again. Punar mūṣiko bhava. Again open hospital, because there is no engagement. And he has to raise fund. So this is very easy thing, "Sir, I am going to open a hospital. Give me some fund." Nowadays, especially, it is very difficult to collect fund. If you say, "I am going to open a temple," nobody will give you. But if you say: "I am going to open a hospital," he'll give you.

So therefore we must have positive engagement. Simply negation, jagan mithyā . . . why jagan mithyā? We don't say jagan mithyā. This building, this nice building, is it mithyā? It is not mithyā. It is perfectly true, because here Kṛṣṇa is being worshiped, the devotees are chanting . . . this is life, this truth. So why shall I say: "Jagan mithyā"? You have to utilize jagat in such a way that it will become truth. That process is saṁsiddhir hari-toṣaṇam ([[Vanisource:SB 1.2.13|SB 1.2.13]]). Here only business is how Kṛṣṇa will be satisfied. That is the only business. That is perfection. To become perfect means to learn how to satisfy Kṛṣṇa. That is perfection. It doesn't require education and doesn't require big, big titles or . . . nothing. You try to satisfy Kṛṣṇa. Saṁsiddhir hari-toṣaṇam ([[Vanisource:SB 1.2.13|SB 1.2.13]]).

Therefore here Kuntīdevī . . . tvayi me ananya-viṣayā. Viṣaya means sense gratification. This is viṣaya: āhāra-nidrā-bhaya-maithunaṁ ca. These are called viṣaya. Viṣaya means material subject matter for sense gratification. So one cannot be attached to Kṛṣṇa as long as he is attached to viṣaya. Therefore Narottama dāsa Ṭhākura, or Locana dāsa Ṭhākura, he says, viṣaya chāṛiyā, se rase majiyā, mukhe bolo hari hari. Viṣaya chāṛiyā. So long you are attached to sense gratification, there is no question of chanting "Hari, Hari." That is not possible. Viṣaya chāṛiyā. So it is not possible to do it immediately, but if we practice the system given by the ācāryas as we have introduced, the Kṛṣṇa consciousness movement, then one day we'll be able. Viṣaya chāṛiyā. Then paraṁ dṛṣṭvā nivartate ([[Vanisource:BG 2.59 (1972)|BG 2.59]]). When you gradually relish the transcendental mellow of devotional service . . . that Yāmunācārya said:

<div class="quote_verse">
:yad-avadhi mama cetaḥ kṛṣṇa-padāravinde
:nava-nava dhāmany rantum āsīt
:tad-avadhi bata nārī-saṅgame
:bhavati suṣṭhu niṣṭhīvanaṁ mukha-vikāraḥ
</div>

So this is the process. The more you become attached to Kṛṣṇa . . . that is very psychological. If you become attached to something, you become detached to something else. Attachment, detachment cannot be. So more you become attached to Kṛṣṇa, then more you become detached to this material world. Just like . . . you, you cannot by artificial means, all of a sudden, brahma satyaṁ jagan mithyā: "I take sannyāsa." No. That will not be. First of all, you have to increase your attachment for Kṛṣṇa. Then the sannyāsa order will be durable. Otherwise you'll fall down; again you'll be attached. Punar mūṣiko bhava. There are so many instances.

So both things should be performed simultaneously, parallel line, that you should take up the process how to increase your attachment for Kṛṣṇa, and then automatically detachment will be there. The same example, as given by Rūpa Gosvāmī, that you are hungry. When you take food, that, gradually you become satisfied and your hunger is also satisfied. So when you are fully satisfied . . . just like Dhruva Mahārāja said, svāmin kṛtārtho 'smi varaṁ na yāce ([[Vanisource:CC Madhya 22.42|CC Madhya 22.42]]): "My dear Lord, my dear Sir, I am not hankering after any benediction. I am completely benedicted. No more benediction. I have got everything. I have got You, Kṛṣṇa. So what do I want more?" Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ ([[Vanisource:BG 6.20-23 (1972)|BG 6.22]]). If one gets Kṛṣṇa's favor, if one gets Kṛṣṇa, what does he want more? He has got everything, because Kṛṣṇa is everything.
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The gopis of Vrndavana who are attached to Krsna in conjugal love can increase their ecstatic love up to the point of mahabhava, the greatest ecstatic love. These are some of the glorious meanings of the word 'bhakti'

2026-04-08T06:08:59Z

Sunnanya:

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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 24 - The Sixty-One Explanations of the Atmarama Verse]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
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<div class="quote">
<div class="quote_heading">
The gopīs of Vṛndāvana who are attached to Kṛṣṇa in conjugal love can increase their ecstatic love up to the point of mahābhāva, the greatest ecstatic love. These are some of the glorious meanings of the word ‘bhakti.’
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<div class="quote_link">
[[Vanisource:CC Madhya 24.34|CC Madhya 24.34, Translation]]
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<div class="quote_translation">
The gopīs of Vṛndāvana who are attached to Kṛṣṇa in conjugal love can increase their ecstatic love up to the point of mahābhāva, the greatest ecstatic love. These are some of the glorious meanings of the word ‘bhakti.’
</div>
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The business is that we have to increase our attachment for God. This is our main business. We are attached to so many things. That is material life

2026-04-08T06:07:52Z

Sunnanya:

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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="LectureonBG71FijiMay241975_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="243" link="Lecture on BG 7.1 -- Fiji, May 24, 1975" link_text="Lecture on BG 7.1 -- Fiji, May 24, 1975">
<div class="heading">The business is that we have to increase our attachment for God. This is our main business. We are attached to so many things. That is material life. Everyone has got. Therefore we have got different types of body.
</div>
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Fiji, May 24, 1975|Lecture on BG 7.1 -- Fiji, May 24, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is Kṛṣṇa consciousness movement. And this is the basic principle of bhakti-yoga. Kṛṣṇa says here, yogaṁ yuñjan mad-āśrayaḥ. Yogam. Mayy āsakta-manāḥ. The business is that we have to increase our attachment for God. This is our main business. We are attached to so many things. That is material life. Everyone has got. Therefore we have got different types of body. Kāraṇaṁ guṇa-saṅgaḥ asya sad-asad-janma-yoniṣu. Why we have got different types of body? The kāraṇam, the reason, is that we are associating with particular type of infection in this material world, and we are getting particular type of body. I have explained it several times that there are three guṇas: sattva-guṇa, rajo-guṇa, tamo-guṇa.</p>
<p>So in the Bhagavad-gītā it is said, kāraṇaṁ guṇa-saṅgaḥ asya. As soon as we are in the material world, we are under the influence either of these three guṇas: sattva-guṇa, rajo-guṇa, tamo-guṇa. Those who are purely in association with the modes of goodness, sattva-guṇa, they are considered as brāhmaṇa. And those who are associated with the rajo-guṇa, passion, they are called kṣatriyas. And those who are associating with the tamo-guṇa, ignorance, they are called the śūdras. And the mixture of tamo-guṇa and rajo-guṇa is the position of the vaiśya. In this way, there are four divisions of men everywhere. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ([[Vanisource:BG 4.13 (1972)|BG 4.13]]). According to the association of particular type of modes of nature and working in that way, it makes a division of the human society. That is required. For upkeep of the human society in order, according to the quality and work there must be division. But that is not that division as we are thinking at the present moment in India—a man is born in the brāhmaṇa family, he is brāhmaṇa. No. He must have the brahminical qualification. That is first consideration. Śamo damaḥ satyaṁ śaucam ārjavaṁ titikṣā, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam ([[Vanisource:BG 18.42 (1972)|BG 18.42]]). That is the verdict of the śāstra. Not by birth. Birth is a facility. If you have the opportunity to take birth in a brāhmaṇa family, then you have got the best opportunity to acquire the brahminical qualification. Just like a person born as the son of a medical man, from the childhood he is learning all the medical terms and how his father is treating patient. So before entering medical college he is half medical man. That is the facility. But if we don't take the facility, we go astray... They are called brahma-bandhu. And if we have acquired the qualification of a śūdra, then, even though one is born in the brāhmaṇa family, he should be accepted as śūdra. Similarly, if a person is born in a śūdra family, but he has acquired these qualities, śamo damaḥ satyaṁ śaucam, he should be designated as brāhmaṇa. That is the injunction of the śāstras in many places. So if by force I want to assume myself as a brāhmaṇa or kṣatriya without qualification, that is the cause of India's cultural ruination. Such a high Vedic culture of India is now ruined because we have misused the terms. That is the cause.</p>
<p>Now we are interested... But this culture, this Vedic culture, is not for, not meant for India. It is meant for all living entities. Sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ ([[Vanisource:BG 14.4 (1972)|BG 14.4]]). Kṛṣṇa never claims that "I am the God of the Hindus" or "I am Indian" or "I am for the brāhmaṇas" or this or that. No. He says that "I am the seed-giving father of everyone." That is God. That is God. That means God. He never claims. Sarva-yoniṣu. There are 8,400,000 species of life, and Kṛṣṇa claims to be the father, seed-giving father of all of them. So Kṛṣṇa is for everyone. Don't take Kṛṣṇa as sectarian. No. Kṛṣṇa is God; He is for everyone.</p>
<p>So if you want to know Kṛṣṇa, then Kṛṣṇa gives the formula. Or if you want to know God, then you follow God's formula. What is that? Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. First of all, first business is that you have to increase your attachment for God, or Kṛṣṇa. We are increasing our attachment for the dog, and where is the attachment for God? People are becoming... Now it has become a fashion to keep dogs and increase attachment for dog. They are ready to kill cows but give protection to the dog. So our advancement of civilization is going in that way. Anyway, this attachment or that attachment, every particular man has got attachment for something, phobia. But that attachment should be turned for Kṛṣṇa. This yoga has to be practiced. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ.</p>
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The attraction to Krsna of devotees on the platform of neutrality increases up to love of Godhead (prema), and the attraction of devotees on the platform of servitorship increases to spontaneous attachment (raga)

2026-04-08T06:06:46Z

Sunnanya:

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<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
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<div class="quote">
<div class="quote_heading">
The attraction to Kṛṣṇa of devotees on the platform of neutrality increases up to love of Godhead [prema], and the attraction of devotees on the platform of servitorship increases to spontaneous attachment [rāga].
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<div class="quote_link">
[[Vanisource:CC Madhya 24.32|CC Madhya 24.32, Translation]]
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<div class="quote_translation">
The attraction to Kṛṣṇa of devotees on the platform of neutrality increases up to love of Godhead [prema], and the attraction of devotees on the platform of servitorship increases to spontaneous attachment [rāga].
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So both things should be performed simultaneously, parallel line that you should take up the process how to increase your attachment for Krsna, and then automatically detachment will be there

2026-04-08T06:05:44Z

Sunnanya:

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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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So both things should be performed simultaneously, parallel line, that you should take up the process how to increase your attachment for Kṛṣṇa, and then automatically detachment will be there. The same example, as given by Rūpa Gosvāmī, that you are hungry. When you take food, that, gradually you become satisfied and your hunger is also satisfied.
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[[Vanisource:741022 - Lecture SB 01.08.42 - Mayapur|741022 - Lecture SB 01.08.42 - Mayapur]]
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:yad-avadhi mama cetaḥ kṛṣṇa-padāravinde
:nava-nava dhāmany rantum āsīt
:tad-avadhi bata nārī-saṅgame
:bhavati suṣṭhu niṣṭhīvanaṁ mukha-vikāraḥ
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So this is the process. The more you become attached to Kṛṣṇa . . . that is very psychological. If you become attached to something, you become detached to something else. Attachment, detachment cannot be. So more you become attached to Kṛṣṇa, then more you become detached to this material world. Just like . . . you, you cannot by artificial means, all of a sudden, brahma satyaṁ jagan mithyā: "I take sannyāsa." No. That will not be. First of all, you have to increase your attachment for Kṛṣṇa. Then the sannyāsa order will be durable. Otherwise you'll fall down; again you'll be attached. Punar mūṣiko bhava. There are so many instances.

So both things should be performed simultaneously, parallel line, that you should take up the process how to increase your attachment for Kṛṣṇa, and then automatically detachment will be there. The same example, as given by Rūpa Gosvāmī, that you are hungry. When you take food, that, gradually you become satisfied and your hunger is also satisfied. So when you are fully satisfied . . . just like Dhruva Mahārāja said, svāmin kṛtārtho 'smi varaṁ na yāce ([[Vanisource:CC Madhya 22.42|CC Madhya 22.42]]): "My dear Lord, my dear Sir, I am not hankering after any benediction. I am completely benedicted. No more benediction. I have got everything. I have got You, Kṛṣṇa. So what do I want more?" Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ ([[Vanisource:BG 6.20-23 (1972)|BG 6.22]]). If one gets Kṛṣṇa's favor, if one gets Kṛṣṇa, what does he want more? He has got everything, because Kṛṣṇa is everything.

So try to possess Kṛṣṇa like Kuntīdevī's . . . tvayi me ananya-viṣayā matir madhu-pate asakṛt. Asakṛt means . . . Sakṛt means once, and asakṛt means continuously. Not that perform Kṛṣṇa consciousness fifteen minutes' meditation, and then do all nonsense thing twenty-four hours. No, no, no, no. Not that kind of . . . twenty-four hours engaged in Kṛṣṇa consciousness, that is wanted. That is called asakṛt. Twenty-four. So you have to make your formula of life in such a way that not a single moment is gone without Kṛṣṇa consciousness. Avyartha-kālatvam ([[Vanisource:CC Madhya 23.18-19|CC Madhya 23.18-19]]). This is Rūpa Gosvāmī's . . . a devotee, a pure devotee of Kṛṣṇa, he always sees: "Whether my time is wasted unnecessarily?" He should be very much alert, "Why I'm sleeping so much, wasted so much time?" That is devotees, Kṛṣṇa conscious. "Oh, I am wasting so much time without any engagement of Kṛṣṇa consciousness?" That is called asakṛt. Matir madhu-pate asakṛt.
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Renunciation by itself, the simple giving up of worldly things, is not sufficient. Renunciation may be a helpful process, but it will not help absolutely. When we increase our attachment for Krsna, our renunciation will be perfect

2026-04-08T06:03:56Z

Sunnanya:

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[[Category:Teachings of Queen Kunti Chapter 25 - Unalloyed Devotion]]
[[Category:Teachings of Queen Kunti Chapters 03 to 26]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Teachings of Queen Kunti</h3>
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Renunciation by itself, the simple giving up of worldly things, is not sufficient. Renunciation may be a helpful process, but it will not help absolutely. When we increase our attachment for Kṛṣṇa, our renunciation will be perfect. As we increase attachment for Kṛṣṇa, attachment for this material world will automatically diminish. Attachment for Kṛṣṇa and the material world cannot go hand in hand.
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[[Vanisource:TQK 25 Unalloyed Devotion|Teachings of Queen Kunti, 25]]
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Perfection of pure devotional service is attained when all attention is diverted toward the transcendental loving service of the Lord. To cut off the tie of all other affections does not mean complete negation of the finer elements, like affection for someone else. This is not possible. A living being, whoever he may be, must have this feeling of affection for others because this is a symptom of life. The symptoms of life, such as desire, anger, hankerings, and feelings of attraction, cannot be annihilated. Only the objective has to be changed. Desire cannot be negated, but in devotional service the desire is changed only for the service of the Lord in place of desire for sense gratification. The so-called affection for family, society, country, etc., consists of different phases of sense gratification. When this desire is changed for the satisfaction of the Lord, it is called devotional service.

In the Bhagavad-gītā we can see that Arjuna desired not to fight with his brothers and relations just to satisfy his own personal desires. But when he heard the message of the Lord, Śrīmad Bhagavad-gītā, he changed his decision and served the Lord. And for his doing so, he became a famous devotee of the Lord, for it is declared in all the scriptures that Arjuna attained spiritual perfection by devotional service to the Lord in friendship. The fighting was there, the friendship was there, Arjuna was there, and Kṛṣṇa was there, but Arjuna became a different person by devotional service. Therefore, the prayers of Kuntī also indicate the same categorical changes in activities. Śrīmatī Kuntī wanted to serve the Lord without diversion, and that was her prayer. This unalloyed devotion is the ultimate goal of life. Our attention is usually diverted to the service of something which is nongodly or not in the program of the Lord. When the program is changed into the service of the Lord, that is to say when the senses are purified in relation with the service of the Lord, it is called pure, unalloyed devotional service. Śrīmatī Kuntīdevī wanted that perfection and prayed for it from the Lord.

Her affection for the Pāṇḍavas and the Vṛṣṇis is not out of the range of devotional service, because the service of the Lord and the service of the devotees are identical. Sometimes service to the devotee is more valuable than service to the Lord. But here the affection of Kuntīdevī for the Pāṇḍavas and the Vṛṣṇis was due to family relation. This tie of affection in terms of material relation is the relation of māyā, because the relations of the body or the mind are due to the influence of the external energy. Relations of the soul, established in relation with the Supreme Soul, are factual relations. When Kuntīdevī wanted to cut off the family relation, she meant to cut off the relation of the skin. The skin relation is the cause of material bondage, but the relation of the soul is the cause of freedom. This relation of the soul to the soul can be established by the via medium of the relation with the Supersoul. Seeing in the darkness is not seeing. But seeing by the light of the sun means seeing the sun and everything else which was unseen in the darkness. That is the way of devotional service.

In the previous verse of Śrīmad-Bhāgavatam Queen Kuntī prayed that the Lord kindly cut off her attraction for her kinsmen, the Pāṇḍava and Vṛṣṇi families. However, giving up one's attraction for material things is not sufficient. The Māyāvādī philosophers say, brahma satyaṁ jagan mithyā: "This world is false, and Brahman (spirit) is truth." We admit this, but qualify it. As living entities, we want enjoyment. Enjoyment means variety. It is not possible to enjoy anything without variety. Why has God created so many colors and so many forms? In order to create enjoyment out of variety, for variety is the mother of enjoyment.

Māyāvādī philosophers, impersonalists, want to negate this variety, but what is the result? Because they do not engage in devotional service, they simply undertake the hard labor of austerities and penances without achieving any permanent result. This is explained by a prayer in Śrīmad-Bhāgavatam ([[Vanisource:SB 10.2.32|10.2.32]]):

<div class="quote_verse">
:ye 'nye 'ravindākṣa vimukta-māninas
:tvayy asta-bhāvād aviśuddha-buddhayaḥ
:āruhya kṛcchreṇa paraṁ padaṁ tataḥ
:patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ
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"O lotus-eyed Lord, those who think they are liberated in this life but do not render devotional service to You must be of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet."

The human form of life is meant for reestablishing our relationship with God and acting according to that relationship. Even in ordinary dealings, one businessman who intends to do business with another must first establish some relationship with him, and then transactions can take place. Similarly, a husband and wife establish a relationship by marriage, and then they live together. In a similar way, human life is meant for reestablishing our relationship with God. The material world means forgetfulness of this relationship. There is no Kṛṣṇa consciousness in this material world, for as soon as there is Kṛṣṇa consciousness, as soon as there is action on the basis of Kṛṣṇa, it is no longer the material world but the spiritual world.

As a woman, Kuntīdevī had a relationship with two families. That was her attachment. Therefore she prayed to Kṛṣṇa to cut off these relationships and free her. But after becoming free, what should she do? That is the question. One may be employed in some business and, feeling inconvenience, resign. That resignation may be all right, but if by resigning one becomes unemployed and has no engagement, then what is the value of resigning?

Those who are frustrated and confused want to negate this material world. They know what they don't want, but they do not know what they do want. People are always saying, "I don't want this." But what do they want? That they do not know.

What one should actually want is explained by Kuntīdevī. She says, "Let my family relationships cease, but let my relationship with You be confirmed." In other words, she does not want to be attracted to anything but Kṛṣṇa. This is perfection, and this is actually wanted.

The word ananya-viṣayā means ananya-bhakti, undeviating devotional service. We must simply be attached to Kṛṣṇa twenty-four hours a day without deviation. In this way our renunciation can be perfect. If we think we can be attached to Kṛṣṇa and material things at the same time, we are mistaken. We cannot ignite a fire and at the same time pour water on it. If we do, the fire will not act.

The Māyāvādī sannyāsīs renounce this world (brahma satyaṁ jagan mithyā). It is very good to preach renunciation of the world, but side by side we must have attraction for something, otherwise our renunciation will not remain. We see many Māyāvādī sannyāsīs who say brahma satyaṁ jagan mithyā, but after they take sannyāsa they return to the material world to open hospitals and do philanthropic work. Why? If they have left this world, considering it mithyā, false, why do they return to take up politics, philanthropy, and sociology? Actually this is bound to happen, for we are living entities and are active. If out of frustration we try to become inactive, we shall fail in our attempt. We must engage in activities.

The supreme activity, the Brahman (spiritual) activity, is devotional service. Unfortunately the Māyāvādīs do not know this. They think that the spiritual world is void. However, the spiritual world is exactly like the material world in that it has varieties. In the spiritual world there are also houses, trees, roads, chariots - everything is there, but without the material inebrieties. As described in Brahma-saṁhitā (5.29):

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:cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
:lakṣāvṛteṣu surabhīr abhipālayantam
:lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
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"I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems, surrounded by millions of purpose trees, and always served with great reverence and affection by hundreds of thousands of goddesses of fortune, or gopīs."

In the spiritual world there are kalpa-vṛkṣa trees, which yield whatever type of fruit we desire. In the material world a mango tree cannot supply grapes, nor can a grapevine supply mangoes. In the spiritual world, however, if we take a mango from a tree and at the same time desire grapes, the tree will supply them. This is called a "desire tree." These are some of the actualities of the spiritual world.

In this material world we require sunlight and moonlight, but in the spiritual world there is no need of sunlight and moonlight because everything and everyone is effulgent. In kṛṣṇa-līlā, Kṛṣṇa stole butter, and the neighborhood friends of Mother Yaśodā complained. Actually they were not complaining, but were just enjoying the bodily features and the fun of Kṛṣṇa. They told Mother Yaśodā, "Your son comes to our house and steals butter. We try to conceal it in the dark so that He cannot see it, but somehow He still finds it out. You had better take away all His ornaments because we think that the light of His jewels helps Him find the butterpot." Mother Yaśodā replied, "Yes, I will take off all His ornaments." But the neighbors would reply, "No, no. It is useless. Somehow this boy has an effulgence that comes out of Himself. He can find the butter even without the ornaments." Thus the transcendental body is effulgent.

It is because of the effulgence of Kṛṣṇa's transcendental body that there is light. Whatever light we see is simply borrowed light from Kṛṣṇa's effulgence. As stated in the Brahma-saṁhitā (5.40):

<div class="quote_verse">
:yasya prabhā prabhavato jagad-aṇḍa-koṭi-
:koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
:tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
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"In the millions and millions of universes there are innumerable planets, and each of them is different from the others by its cosmic constitution. All of these planets are situated within the spiritual effulgence called the brahma-jyoti. This brahma-jyoti is the bodily effulgence of the Supreme Personality of Godhead, whom I worship."

The bodily effulgence of Kṛṣṇa generates millions of universes. In this solar system the sun produces many planets, and because of sunshine the planets are warm and the seasons change. Because of the sun there are trees, green foliage, fruits, and flowers. Similarly, whatever we see in creation is all due to Kṛṣṇa's bodily effulgence.

The Māyāvādīs simply see the effulgence, which is impersonal. They cannot see anything more. We may see an airplane rise in the sky, but after a while it passes out of our sight due to the dazzling sunshine. The airplane is there, but we cannot see it. Similarly, if we simply try to see the effulgent brahma-jyoti, we are unable to see within it. One of the mantras in the Īśopaniṣad therefore petitions the Lord to wind up His effulgence so that He can be seen properly.

The Māyāvādī philosophers cannot see the personal activities of Kṛṣṇa nor the planet where Kṛṣṇa is personally active. The Bhāgavatam says, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ: ([[Vanisource:SB 10.2.32|SB 10.2.32]]) because they do not see the lotus feet of Kṛṣṇa, they have to return to this material world, despite all their serious penances and austerities. Thus renunciation in itself will not help us. We may artificially renounce, but again we shall become so-called enjoyers. Such renunciation and enjoyment is like a pendulum that goes this way and that. On one side we become false renunciants, and on the other we become false enjoyers. The remedy, however, is here. If we really want to become detached from this material world, we must increase our attachment for Kṛṣṇa consciousness. Renunciation alone will not help us. Therefore Kuntīdevī prays, tvayi me 'nanya-viṣayā ([[Vanisource:SB 1.8.42|SB 1.8.42]]). She prays that her attraction be constantly drawn unto Kṛṣṇa without being diverted to anything else. This is bhakti, pure devotional service, for as mentioned by Rūpa Gosvāmī, devotional service should be unalloyed (anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11)).

In this material world there are jñānīs and karmīs. The karmīs are fools who unnecessarily work very hard, and the jñānīs are those who, when a little elevated, think, "Why work so hard? So many things are not required. Why accumulate so much money and food and so much false prestige?" The jñānī thinks in this way. The bhakta, however, is beyond the karmī and the jñānī. The karmī has many desires, and the jñānī tries to get rid of all desires, but desirelessness can be possible only when we desire to serve Kṛṣṇa. Otherwise it is not possible to get rid of desires. Jñāna-karmādy-anāvṛtam (CC Madhya 19.167). As bhaktas, we should have no desires for jñāna and karma. We should be without attachment for material things, but we must have attachment for Kṛṣṇa. In this way our detachment will be fixed.

We must cultivate Kṛṣṇa consciousness favorably (ānukūlyena kṛṣṇānuśīlanam). This means thinking of how Kṛṣṇa will be satisfied. We must always think of Kṛṣṇa, just like the gopīs. The Kṛṣṇa consciousness of the gopīs was perfect because they had no desire other than to try to please Kṛṣṇa. That is perfection. Therefore Caitanya Mahāprabhu recommends, ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā: there is no better process by which to worship the Supreme Personality of Godhead than that method adopted by the gopīs.

The gopīs had no desire other than to satisfy Kṛṣṇa. All the gopīs tried to satisfy Him, including the elder gopīs, Yaśodā and her friends, and so also did the elderly gopas like Nanda Mahārāja and his friends. The boys and girls of Vṛndāvana who were of the same age as Kṛṣṇa also tried to satisfy Him. Everyone tried to satisfy Kṛṣṇa-even the cows, the flowers, the fruits, and the water of Vṛndāvana. This is because everything in Vṛndāvana is spiritual; nothing is material.

We should understand the difference between spiritual and material. That which is material has no living symptoms, and that which is spiritual has all living symptoms. Both the trees in the spiritual world and those in the material world are living entities, but in trees here the living symptoms are absent. A human being is a living entity, and the devotees in the spiritual world are also living entities, but in the human beings who are not Kṛṣṇa conscious the real symptoms of life are absent.

Actually there is no other consciousness but Kṛṣṇa consciousness. And that consciousness is spiritual. Thus even while in this material world, if we simply increase our Kṛṣṇa consciousness we shall live in the spiritual world. If we live in the temple, we live in the spiritual world because in the temple there is no business other than Kṛṣṇa consciousness. There are so many engagements carried out for Kṛṣṇa. Those who strictly follow the regulations of Kṛṣṇa consciousness actually live in the spiritual world, not the material world. We may think we are living in New York, Los Angeles, or elsewhere, but we are actually living in Vaikuṇṭha.

It is a question of consciousness. A bug may sit on the same seat with the spiritual master, but because the spiritual master has developed consciousness and the bug does not, they are different. They may be sitting in the same place, but the bug remains a bug, and the spiritual master remains the spiritual master. The position in space may remain the same, just as we remain in the material world or the spiritual world, but if our Kṛṣṇa consciousness is strong, we are not in the material world.

Thus renunciation by itself, the simple giving up of worldly things, is not sufficient. Renunciation may be a helpful process, but it will not help absolutely. When we increase our attachment for Kṛṣṇa, our renunciation will be perfect. As we increase attachment for Kṛṣṇa, attachment for this material world will automatically diminish. Attachment for Kṛṣṇa and the material world cannot go hand in hand. If a woman is attached to two men - her husband and her paramour - she cannot maintain her attachment for both. Her attachment will increase for her paramour. Although she may work at her husband's home very nicely, her mind will be attached to her paramour, and she will think, "When shall I meet him tonight?" In the same way, if we increase our attachment for Kṛṣṇa, detachment or renunciation of this material world will automatically come (bhaktiḥ pareśānubhavo viraktir anyatra ca, [[Vanisource:SB 11.2.42|SB 11.2.42]]).

Thus Kuntīdevī prays to Kṛṣṇa that He may grant her His mercy by which she can become attached to Him. We cannot increase our attachment for Kṛṣṇa without Kṛṣṇa's mercy. We cannot become devotees without Kṛṣṇa's mercy; therefore we simply have to serve Kṛṣṇa, for by service Kṛṣṇa is satisfied.

Kṛṣṇa does not require anyone's service, for He is perfect in Himself. However, if we give Him service wholeheartedly and sincerely, then, by His mercy, we shall make advancement. Sevonmukhe hi jihvādau svayam eva sphurat adaḥ (Brs. 1.2.234). God will reveal Himself to us. We cannot see God with our blunt eyes. How then can we see Him? Premāñjana-cchurita-bhakti-vilocanena, santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). We have to smear our eyes with the ointment of love; then Kṛṣṇa will reveal Himself. Kṛṣṇa will actually come in front of us.

When Dhruva Mahārāja was undergoing penance and meditating upon the form of Viṣṇu within his heart, the Viṣṇu form suddenly disappeared, and his meditation broke. Upon opening his eyes, Dhruva Mahārāja immediately saw Viṣṇu before him. Like Dhruva Mahārāja, we should always think of Kṛṣṇa, and when we attain perfection we shall see Kṛṣṇa before us. This is the process. We should not be too hasty. We should wait for the mature time. Of course, it is good to be eager to see Kṛṣṇa, but we should not become discouraged if we do not see Him immediately. If a woman gets married and wants a child immediately, she will be disappointed. It is not possible to have a child immediately. She must wait. Similarly, we cannot expect that just because we engage ourselves in Kṛṣṇa consciousness we can see Kṛṣṇa immediately. But we must have faith that we will see Him. We must have firm faith that because we are engaged in Kṛṣṇa consciousness we shall be able to see Kṛṣṇa face to face. We should not be disappointed. We should simply go on with our Kṛṣṇa conscious activities, and the time will come when we will see Kṛṣṇa, just as Kuntīdevī sees Him face to face. There is no doubt about this.

In the Bhagavad-gītā it is stated that even if one is sometimes found to be somewhat misbehaved, he is to be considered saintly if he engages steadily in the service of Kṛṣṇa. Sometimes American or European devotees may be criticized because they make mistakes and fall short of the system for worshiping the Deity as practiced in India, but still, according to Bhagavad-gītā, they must be considered saintly. We must fix our minds upon serving Kṛṣṇa sincerely and seriously, and then, even if there is some mistake, Kṛṣṇa will excuse it. Rūpa Gosvāmī says, tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet: ([[Vanisource:SB 7.1.32|SB 7.1.32]]) we should first fix our minds upon Kṛṣṇa, and then the ability to follow the other rules and regulations will automatically follow. In the beginning we should try our best to fix our minds upon the lotus feet of Kṛṣṇa, and then everything else will automatically become correct.

Kuntīdevī addresses Kṛṣṇa as Madhupati. Kṛṣṇa has thousands of names, and the name Madhupati indicates that He killed the demon Madhu. Kṛṣṇa consciousness is likened to a river, but not an ordinary river. It is like the River Ganges, which is very pure and directly connected to Kṛṣṇa. Kuntīdevī prays that just as the River Ganges flows toward the sea, her attraction will flow incessantly toward Kṛṣṇa's lotus feet. This is called ananya-bhakti, unalloyed devotion. Thus Kuntīdevī prays that her attraction for Kṛṣṇa will flow without hindrance.
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Our position is, we learn from Bhagavad-gita that we have to increase our attachment for God, Krsna, mayy asakta. This is the perfect process of yoga system

2026-04-08T06:02:28Z

Sunnanya:

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Our position is, we learn from Bhagavad-gītā that we have to increase our attachment for God, Kṛṣṇa, mayy āsakta. This is the perfect process of yoga system. And if you simply increase your attachment for Kṛṣṇa, then asaṁśayam, without any doubt, samagram, and in fullness, you can understand what is God.
</div>

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[[Vanisource:730216 - Lecture BG 07.01 - Sydney|730216 - Lecture BG 07.01 - Sydney]]
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<div class="text">
The ultimate feature is bhagavān. Bhagavān means the Supreme Personality of Godhead. Bhaga means opulence. There are six kinds of opulences. So the Supreme Personality of Godhead is the possessor of all the opulences, and He's a person. These are the Vedic versions. Īśvaraḥ paramaḥ kṛṣṇah (Bs. 5.1). We, we are also, because we are part and parcel of God, we may be called as sample God. Sample God. Just like in Christian Bible also it is said that man is made after the form of the God. Actually that is a . . . we have got two legs, two hands, this form—this is after God's form. God has also the same form, like human being. It takes some time to understand. It is a great science.

Anyway, our position is, we learn from Bhagavad-gītā that we have to increase our attachment for God, Kṛṣṇa, mayy āsakta. This is the perfect process of yoga system. And if you simply increase your attachment for Kṛṣṇa, then asaṁśayam, without any doubt, samagram, and in fullness, you can understand what is God. This is Kṛṣṇa consciousness movement. We have got our Kṛṣṇa's form. Just like you see Kṛṣṇa is playing on His flute. Here is also Kṛṣṇa standing with His brother, Balarāma. So Kṛṣṇa is sometimes with Rādhārāṇī, so we worship Kṛṣṇa-Rādhā, Rādhā-Kṛṣṇa, in our temple. Those who have not seen—we invite all of you to our temple—there is Rādhā-Kṛṣṇa Deity.
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Love for Krsna, or God, how you can develop or how you can awaken, that is explained by Krsna in this verse. Mayy asakta-manah partha yogam yunjan mad-asrayah. You have to increase your attachment

2026-04-08T06:01:04Z

Sunnanya:

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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_heading">
Love for Kṛṣṇa, or God, how you can develop or how you can awaken, that is explained by Kṛṣṇa in this verse. Mayy āsakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. You have to increase your attachment for Kṛṣṇa, or God. According to Śrīmad-Bhāgavatam, the first-class religion is that which teaches the follower how to love God. This is first-class religion.
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<div class="quote_link">
[[Vanisource:730216 - Lecture BG 07.01 - Sydney|730216 - Lecture BG 07.01 - Sydney]]
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<div class="text">
In the Caitanya-caritāmṛta it is said that, nitya-siddha kṛṣṇa bhakti 'sādhya' kabhu naya. Our loving propensity or our love for God is already there in every living being, but it is now covered due to our ignorance, or due to our contamination with this material nature. So simply we have to awaken that love. That is our business. That awakening of love cannot be possible in other living condition than the human being. The human being, the human form of life, is therefore the perfectional stage how to develop our love for God, or how we can love God. This is the main business of human life. Athāto brahma jijñāsā. The Vedānta-sūtra says that this life is especially meant for developing or inquiring about our love with Kṛṣṇa, or God. This is the only business. Athāto brahma jijñāsā.

So that love for Kṛṣṇa, or God, how you can develop or how you can awaken, that is explained by Kṛṣṇa in this verse. Mayy āsakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. You have to increase your attachment for Kṛṣṇa, or God. According to Śrīmad-Bhāgavatam, the first-class religion is that which teaches the follower how to love God. This is first-class religion.

<div class="quote_verse">
:sa vai puṁsām paro dharmo
:yato bhaktir adhokṣaje
:ahaituky apratihatā
:yayātmā suprasīdati
:([[Vanisource:SB 1.2.6|SB 1.2.6]])
</div>

If you want actually peace of your mind or your self, then you must learn how to love God. Because you are hankering to love the Supreme, but because you have not . . . no information of the Supreme, you are placing your love to your body, to your society, to your country, to your family, or if you haven't got anything to love, then you get a dog, cat, and you love it. The loving propensity is there. This is the psychology.
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Krsna, the Supreme Personality of Godhead, says that "If you want to know Me, then you have to increase your attachment for Me." This is the first condition

2026-04-08T06:00:08Z

Sunnanya:

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Kṛṣṇa, the Supreme Personality of Godhead, says that "If you want to know Me, then you have to increase your attachment for Me." This is the first condition. Mayy āsakta. Mayi āsakta-manāḥ. Our mind is attracted by so many things, especially in the material world. When yoga system was advised to Arjuna, that "You concentrate your mind upon Me," Arjuna flatly declined: "My dear Kṛṣṇa, I cannot concentrate my mind in any particular thing." But he said that "I have got my mind on You." That is different thing. "But if You ask me to concentrate, it is very difficult for me."
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[[Vanisource:750524 - Lecture BG 07.01 - Fiji|750524 - Lecture BG 07.01 - Fiji]]
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Kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]]). That is the verdict of the Vedic śāstra. Kṛṣṇas tu. . . We are searching after Bhagavān, or God. We simply try to understand that God is very great. That's fact. But how great He is, that has to be known. That is called knowledge of God. Now we cannot think of that one person can become the proprietor of all the riches and wealth of the world. But unless we accept it, he is not God.

So this understanding of God requires a process, how to understand. The main process is that we cannot speculate about God. That is not possible. If we want to know God by speculation, there may be difference of opinion. I may say, "God is like this." You may say, "God is like this." Then difference of opinion. Therefore best thing is to know God from God. That is required. Let God speak Himself about Himself. That is perfect. If you simply conjecture, guess, that "Swāmījī may be like this," another may say, "Like this, like that." But if I say unto you, "I am like this," that is perfect. So here in the Bhagavad-gītā we have got this advantage, followers of Vedic literature, that the Bhagavān, the Supreme Personality of Godhead, Kṛṣṇa, is speaking Himself about Himself. That is perfect knowledge. Therefore it is said, bhagavān uvāca. The Supreme Personality of Godhead is speaking Himself. So He was speaking to Arjuna. So He says the process, how to understand God. The process is, means:

<div class="quote_verse">
:mayy āsakta-manāḥ pārtha
:yogaṁ yuñjan mad-āśrayaḥ
:asaṁśayaṁ samagraṁ māṁ
:yathā jñāsyasi tac chṛṇu
:([[Vanisource:BG 7.1 (1972)|BG 7.1]])
</div>

Kṛṣṇa, the Supreme Personality of Godhead, says that "If you want to know Me, then you have to increase your attachment for Me." This is the first condition. Mayy āsakta. Mayi āsakta-manāḥ. Our mind is attracted by so many things, especially in the material world. When yoga system was advised to Arjuna, that "You concentrate your mind upon Me," Arjuna flatly declined: "My dear Kṛṣṇa, I cannot concentrate my mind in any particular thing." But he said that "I have got my mind on You." That is different thing. "But if You ask me to concentrate, it is very difficult for me."

<div class="quote_verse">
:cañcalaṁ hi manaḥ kṛṣṇa
:pramāthi balavad dṛḍham
:tasyāhaṁ manye
:vāyor iva suduṣkaram
:([[Vanisource:BG 6.34 (1972)|BG 6.34]])
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Tasyāhaṁ nigrahaṁ manye vāyor iva suduṣkaram. The yogīs, generally, the yogīs, they are trying to concentrate the mind upon the Supreme Absolute Truth. That is the yogic practice. Yoga indriya-saṁyamaḥ. Yoga means to concentrate your mind to the Absolute Truth by controlling the senses. Because the senses are very restless, it will not allow you to concentrate your mind. Therefore yoga indriya-saṁyamaḥ. That is yoga.
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Krsna speaking in the Seventh Chapter, mayy asakta-manah. We have to increase our attachment for Krsna. So there is process. If you actually serious, you can take the process, and you will be successful

2026-04-08T05:59:07Z

Sunnanya:

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Tato niṣṭhā. Then you will have firm conviction. Tato niṣṭhā tato ruciḥ. Then taste, taste will increase. Athāsaktiḥ. Then āsakti. That is Kṛṣṇa speaking in the Seventh Chapter, mayy āsakta-manāḥ. We have to increase our attachment for Kṛṣṇa. And this is the process. So there is process. If you actually serious, you can take the process, and you will be successful.
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[[Vanisource:720415 - Lecture BG 07.01 - Auckland|720415 - Lecture BG 07.01 - Auckland]]
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Prabhupāda: These four things of sinful activities—illicit sex and intoxication, gambling and meat-eating—these are anartha. Anartha means it is not necessary at all. It is not that without meat-eating, we can(not) live. Thousands and thousands in India, eighty percent, they are strictly vegetarian. That does not mean they are dying. Here also, in Western countries, I have got thousands and thousands of disciples. They have given up all these things. That does not mean that they have become dead. No. It is anartha, unwanted.

So if you take to bhajana-kriyā, then automatically this anartha also will disappear. Anartha-nivṛttiḥ syāt. That means you become purified. Tato niṣṭhā. Then you will have firm conviction. Tato niṣṭhā tato ruciḥ. Then taste, taste will increase. Athāsaktiḥ. Then āsakti. That is Kṛṣṇa speaking in the Seventh Chapter, mayy āsakta-manāḥ. We have to increase our attachment for Kṛṣṇa. And this is the process. So there is process. If you actually serious, you can take the process, and you will be successful.

Indian guest (3): One more question, Swāmījī. When a person gradually go along the path and have, in the process, have some achievements, don't you agree that chanting is not the only attachment, or rather to know Kṛṣṇa? He can . . .

Prabhupāda: There may be other methods. I can understand. But the śāstra says: "No other method will be successful." Kalau nāsty eva nāsty eva nāsty eva gatir anyathā ([[Vanisource:CC Adi 17.21|CC Adi 17.21]]). Karma, jñāna, yoga. So therefore three times stressed, nāsty eva. "By karma you will not be successful." Time is different. Just like you go to a drug shop, there are hundreds and thousands of medicines. They are all medicine, but the medicine which is prescribed by the physician for you, that is your medicine.
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Krsna consciousness movement, is to teach people how to increase his attachment for Krsna. There are many processes. The beginning of the Krsna consciousness is sraddha, a little faith

2026-04-08T05:57:01Z

Sunnanya:

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Kṛṣṇa consciousness movement, is to teach people how to increase his attachment for Kṛṣṇa. There are many processes. The beginning of the Kṛṣṇa consciousness is śraddhā, a little faith. That is the beginning. Adau śraddhā. Śraddhā means to accept that, "This is a nice movement." "This a nice movement.".
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[[Vanisource:730216 - Lecture BG 07.01 - Sydney|730216 - Lecture BG 07.01 - Sydney]]
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<div class="text">
Our position is, we learn from Bhagavad-gītā that we have to increase our attachment for God, Kṛṣṇa, mayy āsakta. This is the perfect process of yoga system. And if you simply increase your attachment for Kṛṣṇa, then asaṁśayam, without any doubt, samagram, and in fullness, you can understand what is God. This is Kṛṣṇa consciousness movement. We have got our Kṛṣṇa's form. Just like you see Kṛṣṇa is playing on His flute. Here is also Kṛṣṇa standing with His brother, Balarāma. So Kṛṣṇa is sometimes with Rādhārāṇī, so we worship Kṛṣṇa-Rādhā, Rādhā-Kṛṣṇa, in our temple. Those who have not seen—we invite all of you to our temple—there is Rādhā-Kṛṣṇa Deity.

So this process, Kṛṣṇa consciousness movement, is to teach people how to increase his attachment for Kṛṣṇa. There are many processes. The beginning of the Kṛṣṇa consciousness is śraddhā, a little faith. That is the beginning. Adau śraddhā. Śraddhā means to accept that, "This is a nice movement." "This a nice movement." Just like you have come here with this śraddhā, little faith that, "What these people are making in Kṛṣṇa consciousness movement? Let us go and see." This is called śraddhā. This is the first thing. So you have to increase this śraddhā. How? Adau śraddhā tataḥ sādhu-saṅga ([[Vanisource:CC Madhya 22.83|CC Madhya 22.83]]). If you want to increase this śraddhā, then you have to make association with the devotees.
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Krsna consciousness means we have to increase our attachment for Krsna to the perfectional stage, when there is no more order, but automatically

2026-04-08T05:56:11Z

Sunnanya:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2></div>
<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3></div>
<div id="LectureLosAngelesJanuary151969_0" class="quote" parent="General_Lectures" book="Lec" index="35" link="Lecture -- Los Angeles, January 15, 1969" link_text="Lecture -- Los Angeles, January 15, 1969">
<div class="heading">Kṛṣṇa consciousness means we have to increase our attachment for Kṛṣṇa to the perfectional stage, when there is no more order, but automatically. Automatic. That is required.</div>
<span class="link">[[Vanisource:Lecture -- Los Angeles, January 15, 1969|Lecture -- Los Angeles, January 15, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, we are teaching devotional service by the order of spiritual master: "Our spiritual master has said this; we must follow." That is required, routine, practice. Just like in India, formerly, the boys and girls were married at very early age. So I was also married very early age. My wife was only eleven years old. So I have heard my mother-in-law was married—she was seven years old and my father-in-law was eleven years old. So this marriage was performed, but it is not that the husband and wife live together unless they are mature, grown-up. So there was a system to, in order to... Because premixing is still not allowed in India, but the husband and wife... The wife by the elderly members was asked that "Just take this foodstuff, tiffin, to your husband." So she comes, offers little foodstuff, pan. In this way they gradually develop their relationship, loving relationship. But actually, when that love is mature, there is no need of introduction. In the beginning it is required. So devotional service is divided into two portions. Vidhi. Vidhi-mārga, rāga-mārga. Vidhi means by according to the order of the spiritual master. Then, when it is fully developed, then no more vidhi. Automatically one will be anxious to serve Kṛṣṇa: "How I shall make nice dress. How I shall serve Kṛṣṇa. How I shall cleanse the temple." There is no question of ordering. Spontaneous love. By rendering service, he feels transcendental bliss. That is spontaneous.</p>
<p>So our Kṛṣṇa consciousness means we have to increase our attachment for Kṛṣṇa to the perfectional stage, when there is no more order, but automatically. Automatic. That is required. Mayy asakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. That yoga system... At that time there is no yoga. It is already... Yoga system means a process which helps uniting with the Supreme. That is called yoga system. But when there is spontaneous love, that is not a yoga system. It is yoga already. United. The Māyāvādī philosophers, they say that united means the individual soul has no more any separate existence, monism. They become one. But Vaiṣṇava philosophy, they say they become one, but at the same time they remain separate. So these things are to be realized. As we make advance in spontaneous love for God, then these things become automatically revealed. It is... Simply by theoretical exposition they cannot be understood. Therefore we have to practice. Vidhi-mārga... That vidhi-mārga is called bhakti-yoga. Vidhi-mārga means by following the regulative principles of śāstra, orders of the spiritual master, when we engage ourself in devotional service, that is called vidhi-mārga. So we should not at once try to rise up to the rāga-mārga, or spontaneous. It is not an artificial thing. When one is, I mean to say, raised to the platform of spontaneous love, there is no question of falling back. During rāga-mārga, or regulative principles, there is chance of falling back because that is not mature. But when it is mature, then there is no falldown. At that time, without Kṛṣṇa, without serving Kṛṣṇa, nobody can live. Just like Caitanya Mahāprabhu, He said that "I have no love for Kṛṣṇa." Just try to understand. Caitanya Mahāprabhu said that "I have no love for Kṛṣṇa." Why? Then why You are crying? So Caitanya Mahāprabhu says, "I am crying just to make a show to others that I am a devotee. Actually I am not a devotee. If I would have been actually devotee, how I am living without Kṛṣṇa? I should have died." This is ecstasy. "If I had any love for Kṛṣṇa, how I am living without Kṛṣṇa?" That means, "I do not love Kṛṣṇa."</p>
<p>So these are the highest stage. We should not imitate. We should follow the regulative principles. But some day will come when you'll be feeling the separation of Kṛṣṇa as death, as good as death.</p></div>
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It (Krsna consciousness movement) is not a sectarian religion; it is the fact. Unless the human society take to this principle of increasing their attachment, at last, we increase our attachment for dogs and cats

2026-04-08T05:55:09Z

Sunnanya:

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<div id="section">
<h2>Lectures</h2>
</div>
<div id="sub_section">
<h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
If you want to be happy really, if you want to make your life successful, human life, then you have to take this principle of mayy āsakta manāḥ. You have to increase your attachment for Kṛṣṇa. This is the meaning of Kṛṣṇa consciousness movement. It is not a sectarian religion; it is the fact. Unless the human society take to this principle of increasing their attachment . . . we have got . . . at last, we increase our attachment for dogs and cats. So attachment is there. Now this attachment has to be employed on Kṛṣṇa.
</div>

<div class="quote_link">
[[Vanisource:730127 - Lecture BG 07.01 - Calcutta|730127 - Lecture BG 07.01 - Calcutta]]
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<div class="text">
Everyone should be inquisitive to learn about Brahman, the spirit soul. Not like animals. The animals, they have got no inquiry about Brahman. They simply eat, sleep, beget some offspring and, in due course of time, die. That is not the business of human being. The business of human being is different. That is advised by Prahlāda Mahārāja:

<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>

Prahlāda Mahārāja recommends, kaumāra ācaret prājño dharmān. Children, kaumāra . . . kaumāra means from fifth year to the fifteenth year. These ten years, the boys and girls, especially boys, they should be instructed about religion. Now our government is secular. There is no question of teaching the children about religion, dharmān. Because dharmeṇa hīnāḥ paśubhiḥ samānāḥ (Hitopadeśa). If you don't teach your children from the beginning of life about religion, then you are creating so many animals. Dharmeṇa hīnāḥ paśubhiḥ samānāḥ. Not only here, everywhere, the whole world, they are . . . their universities are producing some animals, that's all. Therefore there is so much chaos and confusion all over the world. Varṇa-saṅkara.

So if you want to be happy really, if you want to make your life successful, human life, then you have to take this principle of mayy āsakta manāḥ. You have to increase your attachment for Kṛṣṇa. This is the meaning of Kṛṣṇa consciousness movement. It is not a sectarian religion; it is the fact. Unless the human society take to this principle of increasing their attachment . . . we have got . . . at last, we increase our attachment for dogs and cats. So attachment is there. Now this attachment has to be employed on Kṛṣṇa.
</div>
</div>
</div>

If you want to be happy, if you want to make your life successful, human life, then you have to take this principle of mayy asakta manah. You have to increase your attachment for Krsna. This is the meaning of Krsna consciousness movement

2026-04-08T05:54:13Z

Sunnanya:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG71CalcuttaJanuary271973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="237" link="Lecture on BG 7.1 -- Calcutta, January 27, 1973" link_text="Lecture on BG 7.1 -- Calcutta, January 27, 1973">
<div class="heading">Everywhere, the whole world, they are, their universities are producing some animals. That's all. Therefore there is so much chaos and confusion all over the world. Varṇa-saṅkara. So if you want to be happy, really, if you want to make your life successful, human life, then you have to take this principle of mayy āsakta manāḥ. You have to increase your attachment for Kṛṣṇa. This is the meaning of Kṛṣṇa consciousness movement. It is not a sectarian religion.
</div>
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Calcutta, January 27, 1973|Lecture on BG 7.1 -- Calcutta, January 27, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">we have to understand this fact. This is the business of human life. Athāto brahma jijñāsā. Everyone should be inquisitive to learn about Brahman, the spirit soul. Not like animals. The animals they have got no inquiry about Brahman. They simply eat, sleep beget some offspring and, in due course of time, die. That is not the business of human being. The business of human being is different. That is advised by Prahlāda Mahārāja:</p>
:kaumāra ācaret prājño
:dharmān bhāgavatān iha
:durlabhaṁ mānuṣaṁ janma
:tad apy adhruvam arthadam
:([[Vanisource:SB 7.6.1|SB 7.6.1]])
<p>Prahlāda Mahārāja recommends, kaumāra ācaret prājño dharmān. Children, kaumāra... Kaumāra means from fifth year to the fifteenth year. These ten years, the boys and girls, especially boys, they should be instructed about religion. Now our government is secular. There is no question of teaching the children about religion, dharmān. Because dharmeṇa hīnāḥ paśubhiḥ samānāḥ. If you don't teach your children from the beginning of life about religion, then you are creating so many animals. Dharmeṇa hīnāḥ paśubhiḥ samānāḥ. Not only here, everywhere, the whole world, they are, their universities are producing some animals. That's all. Therefore there is so much chaos and confusion all over the world. Varṇa-saṅkara. So if you want to be happy, really, if you want to make your life successful, human life, then you have to take this principle of mayy āsakta manāḥ. You have to increase your attachment for Kṛṣṇa. This is the meaning of Kṛṣṇa consciousness movement. It is not a sectarian religion. It is the fact. Unless the human society takes to this principle of increasing their attachment... We have got... At last, we increase our attachment for dogs and cats.</p>
<p>So attachment is there. Now this attachment has to be employed on Kṛṣṇa. That yoga system, kṛṣṇa-yoga system, is described in this Bhagavad-gītā, Seventh Chapter: mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ, asaṁśayaṁ samagraṁ mām ([[Vanisource:BG 7.1 (1972)|BG 7.1]]). Asaṁśayam, "without any doubt." In any other process, you cannot understand what is God in full sense. That is not possible. By speculating process... There are so many speculators, theosophist, theologist, philosopher, Māyāvādī. They are speculating about God by... But that, by that process, by speculative process, you cannot understand God. That is not possible. Panthās tu... It is stated in the Brahma-saṁhitā:</p>
:panthās tu koṭi-śata-vatsara-sampragamyo
:vāyor athāpi manaso muni-puṅgavānām
:so 'py asti yat prapada-sīmny avicintya-tattve...
:(Bs. 5.34)
<p>If you want to know Kṛṣṇa or God by the speculative process, not only for one year, two years... Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi. Not mental speculation, but on the aeroplane running on the speed of vāyu, or air, or mind, the speed of mind, still, by traversing many crores of years, you cannot reach. Still it, it remains avicintya, inconceivable. But if you take to the process of this kṛṣṇa-yoga, or bhakti-yoga, then you can become aware of Kṛṣṇa very easily. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ ([[Vanisource:BG 18.55 (1972)|BG 18.55]]). To understand Kṛṣṇa superficially, that is not sufficient. That is also good, but you must have tattvataḥ, what is Kṛṣṇa actually. That knowledge can be achieved—bhaktyā, by this kṛṣṇa-yoga.</p>
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If you simply increase your attachment for Krsna, then asamsayam, without any doubt, samagram, and in fullness, you can understand what is God. This is Krsna consciousness movement

2026-04-08T05:53:31Z

Sunnanya:

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<div id="section">
<h2>Lectures</h2>
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<div id="sub_section">
<h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
If you simply increase your attachment for Kṛṣṇa, then asaṁśayam, without any doubt, samagram, and in fullness, you can understand what is God. This is Kṛṣṇa consciousness movement. We have got our Kṛṣṇa's form. Just like you see Kṛṣṇa is playing on His flute. Here is also Kṛṣṇa standing with His brother, Balarāma.
</div>

<div class="quote_link">
[[Vanisource:730216 - Lecture BG 07.01 - Sydney|730216 - Lecture BG 07.01 - Sydney]]
</div>
<div class="text">
Anyway, our position is, we learn from Bhagavad-gītā that we have to increase our attachment for God, Kṛṣṇa, mayy āsakta. This is the perfect process of yoga system. And if you simply increase your attachment for Kṛṣṇa, then asaṁśayam, without any doubt, samagram, and in fullness, you can understand what is God. This is Kṛṣṇa consciousness movement. We have got our Kṛṣṇa's form. Just like you see Kṛṣṇa is playing on His flute. Here is also Kṛṣṇa standing with His brother, Balarāma. So Kṛṣṇa is sometimes with Rādhārāṇī, so we worship Kṛṣṇa-Rādhā, Rādhā-Kṛṣṇa, in our temple. Those who have not seen—we invite all of you to our temple—there is Rādhā-Kṛṣṇa Deity.

So this process, Kṛṣṇa consciousness movement, is to teach people how to increase his attachment for Kṛṣṇa. There are many processes. The beginning of the Kṛṣṇa consciousness is śraddhā, a little faith. That is the beginning. Adau śraddhā. Śraddhā means to accept that, "This is a nice movement." "This a nice movement." Just like you have come here with this śraddhā, little faith that, "What these people are making in Kṛṣṇa consciousness movement? Let us go and see." This is called śraddhā. This is the first thing. So you have to increase this śraddhā. How? Adau śraddhā tataḥ sādhu-saṅga ([[Vanisource:CC Madhya 22.83|CC Madhya 22.83]]). If you want to increase this śraddhā, then you have to make association with the devotees.
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If we increase our attachment for Krsna, detachment or renunciation of this material world will automatically come - bhaktih paresanubhavo viraktir anyatra ca, SB 11.2.42

2026-04-08T05:52:35Z

Sunnanya:

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[[Category:Teachings of Queen Kunti Chapter 25 - Unalloyed Devotion]]
[[Category:Teachings of Queen Kunti Chapters 03 to 26]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Teachings of Queen Kunti</h3>
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<div class="quote">
<div class="quote_heading">
If a woman is attached to two men - her husband and her paramour - she cannot maintain her attachment for both. Her attachment will increase for her paramour. Although she may work at her husband's home very nicely, her mind will be attached to her paramour, and she will think, "When shall I meet him tonight?" In the same way, if we increase our attachment for Kṛṣṇa, detachment or renunciation of this material world will automatically come (bhaktiḥ pareśānubhavo viraktir anyatra ca, SB 11.2.42).
</div>

<div class="quote_link">
[[Vanisource:TQK 25 Unalloyed Devotion|Teachings of Queen Kunti, 25]]
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<div class="text">
Perfection of pure devotional service is attained when all attention is diverted toward the transcendental loving service of the Lord. To cut off the tie of all other affections does not mean complete negation of the finer elements, like affection for someone else. This is not possible. A living being, whoever he may be, must have this feeling of affection for others because this is a symptom of life. The symptoms of life, such as desire, anger, hankerings, and feelings of attraction, cannot be annihilated. Only the objective has to be changed. Desire cannot be negated, but in devotional service the desire is changed only for the service of the Lord in place of desire for sense gratification. The so-called affection for family, society, country, etc., consists of different phases of sense gratification. When this desire is changed for the satisfaction of the Lord, it is called devotional service.

In the Bhagavad-gītā we can see that Arjuna desired not to fight with his brothers and relations just to satisfy his own personal desires. But when he heard the message of the Lord, Śrīmad Bhagavad-gītā, he changed his decision and served the Lord. And for his doing so, he became a famous devotee of the Lord, for it is declared in all the scriptures that Arjuna attained spiritual perfection by devotional service to the Lord in friendship. The fighting was there, the friendship was there, Arjuna was there, and Kṛṣṇa was there, but Arjuna became a different person by devotional service. Therefore, the prayers of Kuntī also indicate the same categorical changes in activities. Śrīmatī Kuntī wanted to serve the Lord without diversion, and that was her prayer. This unalloyed devotion is the ultimate goal of life. Our attention is usually diverted to the service of something which is nongodly or not in the program of the Lord. When the program is changed into the service of the Lord, that is to say when the senses are purified in relation with the service of the Lord, it is called pure, unalloyed devotional service. Śrīmatī Kuntīdevī wanted that perfection and prayed for it from the Lord.

Her affection for the Pāṇḍavas and the Vṛṣṇis is not out of the range of devotional service, because the service of the Lord and the service of the devotees are identical. Sometimes service to the devotee is more valuable than service to the Lord. But here the affection of Kuntīdevī for the Pāṇḍavas and the Vṛṣṇis was due to family relation. This tie of affection in terms of material relation is the relation of māyā, because the relations of the body or the mind are due to the influence of the external energy. Relations of the soul, established in relation with the Supreme Soul, are factual relations. When Kuntīdevī wanted to cut off the family relation, she meant to cut off the relation of the skin. The skin relation is the cause of material bondage, but the relation of the soul is the cause of freedom. This relation of the soul to the soul can be established by the via medium of the relation with the Supersoul. Seeing in the darkness is not seeing. But seeing by the light of the sun means seeing the sun and everything else which was unseen in the darkness. That is the way of devotional service.

In the previous verse of Śrīmad-Bhāgavatam Queen Kuntī prayed that the Lord kindly cut off her attraction for her kinsmen, the Pāṇḍava and Vṛṣṇi families. However, giving up one's attraction for material things is not sufficient. The Māyāvādī philosophers say, brahma satyaṁ jagan mithyā: "This world is false, and Brahman (spirit) is truth." We admit this, but qualify it. As living entities, we want enjoyment. Enjoyment means variety. It is not possible to enjoy anything without variety. Why has God created so many colors and so many forms? In order to create enjoyment out of variety, for variety is the mother of enjoyment.

Māyāvādī philosophers, impersonalists, want to negate this variety, but what is the result? Because they do not engage in devotional service, they simply undertake the hard labor of austerities and penances without achieving any permanent result. This is explained by a prayer in Śrīmad-Bhāgavatam ([[Vanisource:SB 10.2.32|10.2.32]]):

<div class="quote_verse">
:ye 'nye 'ravindākṣa vimukta-māninas
:tvayy asta-bhāvād aviśuddha-buddhayaḥ
:āruhya kṛcchreṇa paraṁ padaṁ tataḥ
:patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ
</div>

"O lotus-eyed Lord, those who think they are liberated in this life but do not render devotional service to You must be of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet."

The human form of life is meant for reestablishing our relationship with God and acting according to that relationship. Even in ordinary dealings, one businessman who intends to do business with another must first establish some relationship with him, and then transactions can take place. Similarly, a husband and wife establish a relationship by marriage, and then they live together. In a similar way, human life is meant for reestablishing our relationship with God. The material world means forgetfulness of this relationship. There is no Kṛṣṇa consciousness in this material world, for as soon as there is Kṛṣṇa consciousness, as soon as there is action on the basis of Kṛṣṇa, it is no longer the material world but the spiritual world.

As a woman, Kuntīdevī had a relationship with two families. That was her attachment. Therefore she prayed to Kṛṣṇa to cut off these relationships and free her. But after becoming free, what should she do? That is the question. One may be employed in some business and, feeling inconvenience, resign. That resignation may be all right, but if by resigning one becomes unemployed and has no engagement, then what is the value of resigning?

Those who are frustrated and confused want to negate this material world. They know what they don't want, but they do not know what they do want. People are always saying, "I don't want this." But what do they want? That they do not know.

What one should actually want is explained by Kuntīdevī. She says, "Let my family relationships cease, but let my relationship with You be confirmed." In other words, she does not want to be attracted to anything but Kṛṣṇa. This is perfection, and this is actually wanted.

The word ananya-viṣayā means ananya-bhakti, undeviating devotional service. We must simply be attached to Kṛṣṇa twenty-four hours a day without deviation. In this way our renunciation can be perfect. If we think we can be attached to Kṛṣṇa and material things at the same time, we are mistaken. We cannot ignite a fire and at the same time pour water on it. If we do, the fire will not act.

The Māyāvādī sannyāsīs renounce this world (brahma satyaṁ jagan mithyā). It is very good to preach renunciation of the world, but side by side we must have attraction for something, otherwise our renunciation will not remain. We see many Māyāvādī sannyāsīs who say brahma satyaṁ jagan mithyā, but after they take sannyāsa they return to the material world to open hospitals and do philanthropic work. Why? If they have left this world, considering it mithyā, false, why do they return to take up politics, philanthropy, and sociology? Actually this is bound to happen, for we are living entities and are active. If out of frustration we try to become inactive, we shall fail in our attempt. We must engage in activities.

The supreme activity, the Brahman (spiritual) activity, is devotional service. Unfortunately the Māyāvādīs do not know this. They think that the spiritual world is void. However, the spiritual world is exactly like the material world in that it has varieties. In the spiritual world there are also houses, trees, roads, chariots - everything is there, but without the material inebrieties. As described in Brahma-saṁhitā (5.29):

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

"I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems, surrounded by millions of purpose trees, and always served with great reverence and affection by hundreds of thousands of goddesses of fortune, or gopīs."

In the spiritual world there are kalpa-vṛkṣa trees, which yield whatever type of fruit we desire. In the material world a mango tree cannot supply grapes, nor can a grapevine supply mangoes. In the spiritual world, however, if we take a mango from a tree and at the same time desire grapes, the tree will supply them. This is called a "desire tree." These are some of the actualities of the spiritual world.

In this material world we require sunlight and moonlight, but in the spiritual world there is no need of sunlight and moonlight because everything and everyone is effulgent. In kṛṣṇa-līlā, Kṛṣṇa stole butter, and the neighborhood friends of Mother Yaśodā complained. Actually they were not complaining, but were just enjoying the bodily features and the fun of Kṛṣṇa. They told Mother Yaśodā, "Your son comes to our house and steals butter. We try to conceal it in the dark so that He cannot see it, but somehow He still finds it out. You had better take away all His ornaments because we think that the light of His jewels helps Him find the butterpot." Mother Yaśodā replied, "Yes, I will take off all His ornaments." But the neighbors would reply, "No, no. It is useless. Somehow this boy has an effulgence that comes out of Himself. He can find the butter even without the ornaments." Thus the transcendental body is effulgent.

It is because of the effulgence of Kṛṣṇa's transcendental body that there is light. Whatever light we see is simply borrowed light from Kṛṣṇa's effulgence. As stated in the Brahma-saṁhitā (5.40):

<div class="quote_verse">
:yasya prabhā prabhavato jagad-aṇḍa-koṭi-
:koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
:tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
</div>

"In the millions and millions of universes there are innumerable planets, and each of them is different from the others by its cosmic constitution. All of these planets are situated within the spiritual effulgence called the brahma-jyoti. This brahma-jyoti is the bodily effulgence of the Supreme Personality of Godhead, whom I worship."

The bodily effulgence of Kṛṣṇa generates millions of universes. In this solar system the sun produces many planets, and because of sunshine the planets are warm and the seasons change. Because of the sun there are trees, green foliage, fruits, and flowers. Similarly, whatever we see in creation is all due to Kṛṣṇa's bodily effulgence.

The Māyāvādīs simply see the effulgence, which is impersonal. They cannot see anything more. We may see an airplane rise in the sky, but after a while it passes out of our sight due to the dazzling sunshine. The airplane is there, but we cannot see it. Similarly, if we simply try to see the effulgent brahma-jyoti, we are unable to see within it. One of the mantras in the Īśopaniṣad therefore petitions the Lord to wind up His effulgence so that He can be seen properly.

The Māyāvādī philosophers cannot see the personal activities of Kṛṣṇa nor the planet where Kṛṣṇa is personally active. The Bhāgavatam says, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ: ([[Vanisource:SB 10.2.32|SB 10.2.32]]) because they do not see the lotus feet of Kṛṣṇa, they have to return to this material world, despite all their serious penances and austerities. Thus renunciation in itself will not help us. We may artificially renounce, but again we shall become so-called enjoyers. Such renunciation and enjoyment is like a pendulum that goes this way and that. On one side we become false renunciants, and on the other we become false enjoyers. The remedy, however, is here. If we really want to become detached from this material world, we must increase our attachment for Kṛṣṇa consciousness. Renunciation alone will not help us. Therefore Kuntīdevī prays, tvayi me 'nanya-viṣayā ([[Vanisource:SB 1.8.42|SB 1.8.42]]). She prays that her attraction be constantly drawn unto Kṛṣṇa without being diverted to anything else. This is bhakti, pure devotional service, for as mentioned by Rūpa Gosvāmī, devotional service should be unalloyed (anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11)).

In this material world there are jñānīs and karmīs. The karmīs are fools who unnecessarily work very hard, and the jñānīs are those who, when a little elevated, think, "Why work so hard? So many things are not required. Why accumulate so much money and food and so much false prestige?" The jñānī thinks in this way. The bhakta, however, is beyond the karmī and the jñānī. The karmī has many desires, and the jñānī tries to get rid of all desires, but desirelessness can be possible only when we desire to serve Kṛṣṇa. Otherwise it is not possible to get rid of desires. Jñāna-karmādy-anāvṛtam (CC Madhya 19.167). As bhaktas, we should have no desires for jñāna and karma. We should be without attachment for material things, but we must have attachment for Kṛṣṇa. In this way our detachment will be fixed.

We must cultivate Kṛṣṇa consciousness favorably (ānukūlyena kṛṣṇānuśīlanam). This means thinking of how Kṛṣṇa will be satisfied. We must always think of Kṛṣṇa, just like the gopīs. The Kṛṣṇa consciousness of the gopīs was perfect because they had no desire other than to try to please Kṛṣṇa. That is perfection. Therefore Caitanya Mahāprabhu recommends, ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā: there is no better process by which to worship the Supreme Personality of Godhead than that method adopted by the gopīs.

The gopīs had no desire other than to satisfy Kṛṣṇa. All the gopīs tried to satisfy Him, including the elder gopīs, Yaśodā and her friends, and so also did the elderly gopas like Nanda Mahārāja and his friends. The boys and girls of Vṛndāvana who were of the same age as Kṛṣṇa also tried to satisfy Him. Everyone tried to satisfy Kṛṣṇa-even the cows, the flowers, the fruits, and the water of Vṛndāvana. This is because everything in Vṛndāvana is spiritual; nothing is material.

We should understand the difference between spiritual and material. That which is material has no living symptoms, and that which is spiritual has all living symptoms. Both the trees in the spiritual world and those in the material world are living entities, but in trees here the living symptoms are absent. A human being is a living entity, and the devotees in the spiritual world are also living entities, but in the human beings who are not Kṛṣṇa conscious the real symptoms of life are absent.

Actually there is no other consciousness but Kṛṣṇa consciousness. And that consciousness is spiritual. Thus even while in this material world, if we simply increase our Kṛṣṇa consciousness we shall live in the spiritual world. If we live in the temple, we live in the spiritual world because in the temple there is no business other than Kṛṣṇa consciousness. There are so many engagements carried out for Kṛṣṇa. Those who strictly follow the regulations of Kṛṣṇa consciousness actually live in the spiritual world, not the material world. We may think we are living in New York, Los Angeles, or elsewhere, but we are actually living in Vaikuṇṭha.

It is a question of consciousness. A bug may sit on the same seat with the spiritual master, but because the spiritual master has developed consciousness and the bug does not, they are different. They may be sitting in the same place, but the bug remains a bug, and the spiritual master remains the spiritual master. The position in space may remain the same, just as we remain in the material world or the spiritual world, but if our Kṛṣṇa consciousness is strong, we are not in the material world.

Thus renunciation by itself, the simple giving up of worldly things, is not sufficient. Renunciation may be a helpful process, but it will not help absolutely. When we increase our attachment for Kṛṣṇa, our renunciation will be perfect. As we increase attachment for Kṛṣṇa, attachment for this material world will automatically diminish. Attachment for Kṛṣṇa and the material world cannot go hand in hand. If a woman is attached to two men - her husband and her paramour - she cannot maintain her attachment for both. Her attachment will increase for her paramour. Although she may work at her husband's home very nicely, her mind will be attached to her paramour, and she will think, "When shall I meet him tonight?" In the same way, if we increase our attachment for Kṛṣṇa, detachment or renunciation of this material world will automatically come (bhaktiḥ pareśānubhavo viraktir anyatra ca, [[Vanisource:SB 11.2.42|SB 11.2.42]]).

Thus Kuntīdevī prays to Kṛṣṇa that He may grant her His mercy by which she can become attached to Him. We cannot increase our attachment for Kṛṣṇa without Kṛṣṇa's mercy. We cannot become devotees without Kṛṣṇa's mercy; therefore we simply have to serve Kṛṣṇa, for by service Kṛṣṇa is satisfied.

Kṛṣṇa does not require anyone's service, for He is perfect in Himself. However, if we give Him service wholeheartedly and sincerely, then, by His mercy, we shall make advancement. Sevonmukhe hi jihvādau svayam eva sphurat adaḥ (Brs. 1.2.234). God will reveal Himself to us. We cannot see God with our blunt eyes. How then can we see Him? Premāñjana-cchurita-bhakti-vilocanena, santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). We have to smear our eyes with the ointment of love; then Kṛṣṇa will reveal Himself. Kṛṣṇa will actually come in front of us.

When Dhruva Mahārāja was undergoing penance and meditating upon the form of Viṣṇu within his heart, the Viṣṇu form suddenly disappeared, and his meditation broke. Upon opening his eyes, Dhruva Mahārāja immediately saw Viṣṇu before him. Like Dhruva Mahārāja, we should always think of Kṛṣṇa, and when we attain perfection we shall see Kṛṣṇa before us. This is the process. We should not be too hasty. We should wait for the mature time. Of course, it is good to be eager to see Kṛṣṇa, but we should not become discouraged if we do not see Him immediately. If a woman gets married and wants a child immediately, she will be disappointed. It is not possible to have a child immediately. She must wait. Similarly, we cannot expect that just because we engage ourselves in Kṛṣṇa consciousness we can see Kṛṣṇa immediately. But we must have faith that we will see Him. We must have firm faith that because we are engaged in Kṛṣṇa consciousness we shall be able to see Kṛṣṇa face to face. We should not be disappointed. We should simply go on with our Kṛṣṇa conscious activities, and the time will come when we will see Kṛṣṇa, just as Kuntīdevī sees Him face to face. There is no doubt about this.

In the Bhagavad-gītā it is stated that even if one is sometimes found to be somewhat misbehaved, he is to be considered saintly if he engages steadily in the service of Kṛṣṇa. Sometimes American or European devotees may be criticized because they make mistakes and fall short of the system for worshiping the Deity as practiced in India, but still, according to Bhagavad-gītā, they must be considered saintly. We must fix our minds upon serving Kṛṣṇa sincerely and seriously, and then, even if there is some mistake, Kṛṣṇa will excuse it. Rūpa Gosvāmī says, tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet: ([[Vanisource:SB 7.1.32|SB 7.1.32]]) we should first fix our minds upon Kṛṣṇa, and then the ability to follow the other rules and regulations will automatically follow. In the beginning we should try our best to fix our minds upon the lotus feet of Kṛṣṇa, and then everything else will automatically become correct.

Kuntīdevī addresses Kṛṣṇa as Madhupati. Kṛṣṇa has thousands of names, and the name Madhupati indicates that He killed the demon Madhu. Kṛṣṇa consciousness is likened to a river, but not an ordinary river. It is like the River Ganges, which is very pure and directly connected to Kṛṣṇa. Kuntīdevī prays that just as the River Ganges flows toward the sea, her attraction will flow incessantly toward Kṛṣṇa's lotus feet. This is called ananya-bhakti, unalloyed devotion. Thus Kuntīdevī prays that her attraction for Kṛṣṇa will flow without hindrance.
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How we can increase our attachment for Krsna unless we know Krsna, at least something about Him? Just like a girl becomes attached to a young boy when she knows about something about that boy. The more she knows, she becomes attracted

2026-04-08T05:51:22Z

Sunnanya:

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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="LectureonBG71BombayJanuary131973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="236" link="Lecture on BG 7.1 -- Bombay, January 13, 1973" link_text="Lecture on BG 7.1 -- Bombay, January 13, 1973">
<div class="heading">We have to increase our attachment for Kṛṣṇa. So how we can increase our attachment for Kṛṣṇa unless we know Kṛṣṇa, at least something about Him? Just like a girl becomes attached to a young boy when she knows about something about that boy. The more she knows, she becomes attracted.
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<span class="link">[[Vanisource:Lecture on BG 7.1 -- Bombay, January 13, 1973|Lecture on BG 7.1 -- Bombay, January 13, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Bhagavān does... Is not manufactured by some process. Bhagavān is Bhagavān, always Bhagavān. Either He is representing as a child, as a boy or a youth, He never becomes old. That is another feature of Bhagavān. That is another aiśvarya. We want to keep our youthhood by so many ways, but Kṛṣṇa is always young. Bhagavān is always young. Bhagavān never becomes old. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). He's the Purāṇa-puruṣam. Purāṇa-puruṣam means the oldest person. Be..., because He's ādyam, beginning of all puruṣas. Puruṣa means the three Puruṣas, Viṣṇu—Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu, Kāraṇodakaśāyī Viṣṇu. They are called Puruṣa. So ādyaṁ puruṣam. He's male, person. He's not imperson. Imperson is only His one bodily feature. So in spite of His being ādyam, ādi-puruṣam, the cause of all causes, cause of Mahā-Viṣṇu, cause of Brahmā, still nava-yauvanaṁ ca, He never becomes old, God never becomes old. That is His opulence. Aiśvaryasya samagrasya vīryasya yaśasaḥ. Yaśasaḥ, I have already explained. He's so famous still. You cannot find in the history of the world, five thousand years ago, who appeared and still famous. You don't find. There is not a single instance within the human history. But Kṛṣṇa, He appeared five thousand years ago, during the Battle of Kurukṣetra, before that, and still He's famous. Not only famous in India, but He's famous all over the world. In each, every language, the "Kṛṣṇa" word is there, dictionary. He's also stated as "Hindu God." But Kṛṣṇa is not Hindu god or Muslim God. He's God. God is neither Hindu nor Muslim nor Christian. God is God. So Kṛṣṇa is Bhagavān. Svayaṁ Bhagavān. Kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]]). There are... There may be many Bhagavāns, but Kṛṣṇa is the original Bhagavān.</p>
:īśvaraḥ paramaḥ kṛṣṇaḥ
:sac-cid-ānanda-vigrahaḥ
:anādir ādir govindaḥ
:sarva-kāraṇa-kāraṇam
:(Bs. 5.1)
<p>So Kṛṣṇa says, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. We have to increase our attachment for Kṛṣṇa. So how we can increase our attachment for Kṛṣṇa unless we know Kṛṣṇa, at least something about Him? Just like a girl becomes attached to a young boy when she knows about something about that boy. The more she knows, she becomes attracted. In the Caitanya Mahā..., Caitanya-caritāmṛta, it is said:</p>
:siddhānta baliyā citte nā kara alasa
:ihā haite kṛṣṇe lāge sudṛḍha mānasa
:([[Vanisource:CC Adi 2.117|CC Adi 2.117]])
<p>If you want to be attracted by somebody, we must know about him, something. Simply superficial understanding will not do. Just like we feel sometimes inconvenience in preaching about Kṛṣṇa because people here, they think they know everything about Kṛṣṇa; what they'll hear about from the Americans and Europeans? "What you can teach us?" Familiarity breeds contempt. No. Kṛṣṇa is not so easy to know.</p>
:manuṣyāṇāṁ sahasreṣu
:kaścid yatati siddhaye
:yatatām api siddhānāṁ
:kaścin māṁ vetti tattvataḥ
:([[Vanisource:BG 7.3 (1972)|BG 7.3]])
<p>We have to know Kṛṣṇa as He is. So "know" means to hear about Him. Because Kṛṣṇa... We are not directly in contact with Him, Kṛṣṇa, in yoga. Kṛṣṇa-yoga means to know Kṛṣṇa, and then we become attached or make connection with Him. Sambandha. This is called sambandha. We must know what is our relationship with Kṛṣṇa. That relationship is described by Śrī Caitanya Mahāprabhu when He was inquired by Sanātana Gosvāmī, "So what is my position? What I am?" Śrī Caitanya Mahāprabhu said that every living entity is eternal servant of Kṛṣṇa.</p>
<p>This is our relationship. We are eternal servant of Kṛṣṇa. Therefore Kṛṣṇa is asking here: mayy āsakta. We are eternally related with Kṛṣṇa, but now, under the influence of this material energy or illusory, external energy, we have forgotten Kṛṣṇa. Therefore Kṛṣṇa says that "You have to divert your attention, attachment, to Me." Mayy āsakta. Mayi. Kṛṣṇa says mayi. Mayy āsakta. Mayy āsakta-manāḥ. Mind has to be always fixed up in Kṛṣṇa. This yoga has to be practiced. As Mahārāja Ambarīṣa did: sa vai manaḥ kṛṣṇa-padāravindayoḥ ([[Vanisource:SB 9.4.18-20|SB 9.4.18]]). He always... He was a great emperor. He had many business, political and maintenance of the kingdom. He was always busy, great emperor of the whole world, but still he fixed up his mind always on the lotus feet of Kṛṣṇa. That is called kṛṣṇa-āsakti. Kṛṣṇa-āsakti. Mayi, mayy āsakta-manāḥ. Mind has to be fixed with Kṛṣṇa. The process is very simple. Process is very simple. Everyone, at home, in any condition of life, he can fix up his mind in Kṛṣṇa. Our mind has to be fixed in something, because mind is never vacant. It is always fixed up or attached to some, something. Not for a second our mind is vacant. So this vacancy has to be filled up by the presence of Kṛṣṇa. That is perfect yoga.</p>
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Because of an increase of affection, the cows had constant attachment even to those calves (Krsna's calf expansions) that were grown up and had stopped sucking milk from their mothers - SB 10.13.35

2026-04-08T05:50:27Z

Sunnanya:

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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 10.1 to 10.13</h3>
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Because of an increase of affection, the cows had constant attachment even to those calves that were grown up and had stopped sucking milk from their mothers. When Baladeva saw this attachment, He was unable to understand the reason for it, and thus He began to consider as follows.
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[[Vanisource:SB 10.13.35|SB 10.13.35, Translation and Purport]]
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<div class="quote_translation">
Because of an increase of affection, the cows had constant attachment even to those calves that were grown up and had stopped sucking milk from their mothers. When Baladeva saw this attachment, He was unable to understand the reason for it, and thus He began to consider as follows.
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<div class="text">
The cows had younger calves who had started sucking milk from their mothers, and some of the cows had newly given birth, but now, because of love, the cows enthusiastically showed their affection for the older calves, which had left off milking. These calves were grown up, but still the mothers wanted to feed them. Therefore Balarāma was a little surprised, and He wanted to inquire from Kṛṣṇa about the reason for their behavior. The mothers were actually more anxious to feed the older calves, although the new calves were present, because the older calves were expansions of Kṛṣṇa. These surprising events were taking place by the manipulation of yogamāyā. There are two māyās working under the direction of Kṛṣṇa-mahāmāyā, the energy of the material world, and yogamāyā, the energy of the spiritual world. These uncommon events were taking place because of the influence of yogamāyā. From the very day on which Brahmā stole the calves and boys, yogamāyā acted in such a way that the residents of Vṛndāvana, including even Lord Balarāma, could not understand how yogamāyā was working and causing such uncommon things to happen. But as yogamāyā gradually acted, Balarāma in particular was able to understand what was happening, and therefore He inquired from Kṛṣṇa.
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He (Maharaja Ambarisa) engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires

2026-04-08T05:47:27Z

Sunnanya:

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
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<div id="SB941820_0" class="quote" parent="SB_Canto_9" book="SB" index="125" link="SB 9.4.18-20" link_text="SB 9.4.18-20">
<div class="heading">Indeed, Mahārāja Ambarīṣa never desired anything for his own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires.
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<span class="link">[[Vanisource:SB 9.4.18-20|SB 9.4.18-20, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Mahārāja Ambarīṣa always engaged his mind in meditating upon the lotus feet of Kṛṣṇa, his words in describing the glories of the Lord, his hands in cleansing the Lord's temple, and his ears in hearing the words spoken by Kṛṣṇa or about Kṛṣṇa. He engaged his eyes in seeing the Deity of Kṛṣṇa, Kṛṣṇa's temples and Kṛṣṇa's places like Mathurā and Vṛndāvana, he engaged his sense of touch in touching the bodies of the Lord's devotees, he engaged his sense of smell in smelling the fragrance of tulasī offered to the Lord, and he engaged his tongue in tasting the Lord's prasāda. He engaged his legs in walking to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, twenty-four hours a day. Indeed, Mahārāja Ambarīṣa never desired anything for his own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires.</p>
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<div class="purport text"><p>In Bhagavad-gītā (7.1) the Lord recommends, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. This indicates that one must execute devotional service under the guidance of a devotee or directly under the guidance of the Supreme Personality of Godhead. It is not possible, however, to train oneself without guidance from the spiritual master. Therefore, according to the instructions of Śrīla Rūpa Gosvāmī, the first business of a devotee is to accept a bona fide spiritual master who can train him to engage his various senses in rendering transcendental service to the Lord. The Lord also says in Bhagavad-gītā (7.1), asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu. In other words, if one wants to understand the Supreme Personality of Godhead in completeness, one must follow the prescriptions given by Kṛṣṇa by following in the footsteps of Mahārāja Ambarīṣa. It is said, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]) bhakti means to engage the senses in the service of the master of the senses, Kṛṣṇa, who is called Hṛṣīkeśa or Acyuta. These words are used in these verses. Acyuta-sat-kathodaye, hṛṣīkeśa-padābhivandane. The words Acyuta and Hṛṣīkeśa are also used in Bhagavad-gītā. Bhagavad-gītā is kṛṣṇa-kathā spoken directly by Kṛṣṇa, and Śrīmad-Bhāgavatam is also kṛṣṇa-kathā because everything described in the Bhāgavatam is in relationship with Kṛṣṇa.</p>
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From the very beginning of one's life one should practice bhakti-yoga, which increases one's attachment for Krsna

2026-04-08T05:46:42Z

Sunnanya:

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{{terms|"from the very beginning of one's life one should practice bhakti-yoga, which increases one's attachment for Kṛṣṇa"}}
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[[Category:From The Very Beginning]]
[[Category:Beginning Of Life]]
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[[Category:Increasing Attachment for Krsna]]
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[[Category:Srimad-Bhagavatam, Canto 09 Chapter 09 Purports - The Dynasty of Amsuman]]
[[Category:Srimad Bhagavatam, Canto 09 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 9</h3>
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<div class="quote">
<div class="quote_heading">
The Lord also instructs: "One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." (BG 4.9)

Therefore, from the very beginning of one's life one should practice bhakti-yoga, which increases one's attachment for Kṛṣṇa. If one daily sees the Deity in the temple, makes offerings by worshiping the Deity, chants the holy name of the Personality of Godhead, and preaches about the glorious activities of the Lord as much as possible, he thus becomes attached to Kṛṣṇa.
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<div class="quote_link">
[[Vanisource:SB 9.9.42|SB 9.9.42, Translation and Purport]]
</div>
<div class="quote_translation">
King Khaṭvāṅga was unconquerable in any fight. Requested by the demigods to join them in fighting the demons, he won victory, and the demigods, being very pleased, wanted to give him a benediction. The King inquired from them about the duration of his life and was informed that he had only one moment more. Thus he immediately left his palace and went to his own residence, where he engaged his mind fully on the lotus feet of the Lord.
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<div class="text">
The example of Mahārāja Khaṭvāṅga in performing devotional service is brilliant. Mahārāja Khaṭvāṅga engaged himself for only a moment in devotional service to the Lord, but he was promoted back to Godhead. Therefore, if one practices devotional service from the beginning of his life, surely he will return home, back to Godhead, without a doubt (asaṁśaya).

In Bhagavad-gītā the word asaṁśaya is used to describe the devotee. There the Lord Himself gives this instruction:

<div class="quote_verse">
:mayy āsakta-manāḥ pārtha
:yogaṁ yuñjan mad-āśrayaḥ
:asaṁśayaṁ samagraṁ māṁ
:yathā jñāsyasi tac chṛṇu
</div>

"Now hear, O son of Pṛthā [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt." ([[Vanisource:BG 7.1 (1972)|BG 7.1]])

The Lord also instructs:

<div class="quote_verse">
:janma karma ca me divyam
:evaṁ yo vetti tattvataḥ
:tyaktvā dehaṁ punar janma
:naiti mām eti so 'rjuna
</div>

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." ([[Vanisource:BG 4.9 (1972)|BG 4.9]])

Therefore, from the very beginning of one's life one should practice bhakti-yoga, which increases one's attachment for Kṛṣṇa. If one daily sees the Deity in the temple, makes offerings by worshiping the Deity, chants the holy name of the Personality of Godhead, and preaches about the glorious activities of the Lord as much as possible, he thus becomes attached to Kṛṣṇa. This attachment is called āsakti. When one's mind is attached to Kṛṣṇa (mayy āsakta-manāḥ), one can fulfill the mission of life in one human birth. If one misses this opportunity, one does not know where he is going, how long he will remain in the cycle of birth and death, and when he will again achieve the human form of life and the chance to return home, back to Godhead. The most intelligent person, therefore, uses every moment of his life to render loving service to the Lord.
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Being very dear to the devotees and sadhus, I am attained through unflinching faith and devotional service. This bhakti-yoga system, which gradually increases attachment for Me, purifies even a human being born among dog-eaters

2026-04-08T05:46:01Z

Sunnanya:

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{{terms|"Being very dear to the devotees and sādhus, I am attained through unflinching faith and devotional service. This bhakti-yoga system, which gradually increases attachment for Me, purifies even a human being born among dog-eaters"}}
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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 20 - Lord Sri Caitanya Mahaprabhu Instructs Sanatana Gosvami in the Science of the Absolute Truth]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Madhya-lila</h3>
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<div class="quote">
<div class="quote_heading">
“‘Being very dear to the devotees and sādhus, I am attained through unflinching faith and devotional service. This bhakti-yoga system, which gradually increases attachment for Me, purifies even a human being born among dog-eaters. That is to say, everyone can be elevated to the spiritual platform by the process of bhakti-yoga.’
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<div class="quote_link">
[[Vanisource:CC Madhya 20.138|CC Madhya 20.138, Translation]]
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<div class="quote_translation">
“‘Being very dear to the devotees and sādhus, I am attained through unflinching faith and devotional service. This bhakti-yoga system, which gradually increases attachment for Me, purifies even a human being born among dog-eaters. That is to say, everyone can be elevated to the spiritual platform by the process of bhakti-yoga.’
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Because of an increase of affection, the cows had constant attachment even to those calves (Krsna's calf expansions) that were grown up and had stopped sucking milk from their mothers - SB 10.13.35

2026-04-08T05:44:58Z

Sunnanya:

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[[Category:Srimad-Bhagavatam, Canto 10 Chapter 13 - The Stealing of the Boys and Calves by Brahma]]
[[Category:Srimad Bhagavatam, Canto 10 Chapters 01 to 13 - All Verse Translations]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 10.1 to 10.13</h3>
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<div class="quote">
<div class="quote_heading">
Because of an increase of affection, the cows had constant attachment even to those calves that were grown up and had stopped sucking milk from their mothers. When Baladeva saw this attachment, He was unable to understand the reason for it, and thus He began to consider as follows.
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<div class="quote_link">
[[Vanisource:SB 10.13.35|SB 10.13.35, Translation and Purport]]
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<div class="quote_translation">
Because of an increase of affection, the cows had constant attachment even to those calves that were grown up and had stopped sucking milk from their mothers. When Baladeva saw this attachment, He was unable to understand the reason for it, and thus He began to consider as follows.
</div>
<div class="text">
The cows had younger calves who had started sucking milk from their mothers, and some of the cows had newly given birth, but now, because of love, the cows enthusiastically showed their affection for the older calves, which had left off milking. These calves were grown up, but still the mothers wanted to feed them. Therefore Balarāma was a little surprised, and He wanted to inquire from Kṛṣṇa about the reason for their behavior. The mothers were actually more anxious to feed the older calves, although the new calves were present, because the older calves were expansions of Kṛṣṇa. These surprising events were taking place by the manipulation of yogamāyā. There are two māyās working under the direction of Kṛṣṇa-mahāmāyā, the energy of the material world, and yogamāyā, the energy of the spiritual world. These uncommon events were taking place because of the influence of yogamāyā. From the very day on which Brahmā stole the calves and boys, yogamāyā acted in such a way that the residents of Vṛndāvana, including even Lord Balarāma, could not understand how yogamāyā was working and causing such uncommon things to happen. But as yogamāyā gradually acted, Balarāma in particular was able to understand what was happening, and therefore He inquired from Kṛṣṇa.
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Attachment for Krsna never wanes; it increases more and more as one attains different stages. All the stages together are called sthayibhava, or continuous existence of ecstasy

2026-04-08T05:42:52Z

Sunnanya:

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{{terms|"Attachment for Krsna never wanes; it increases more and more as one attains different stages. All the stages together are called sthayibhava, or continuous existence of ecstasy"}}
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div id="CCMadhya19180_0" class="quote" parent="CC_Madhya-lila" book="CC" index="4419" link="CC Madhya 19.180" link_text="CC Madhya 19.180">
<div class="heading">Attachment for Kṛṣṇa never wanes; it increases more and more as one attains different stages. All the stages together are called sthāyibhāva, or continuous existence of ecstasy. The nine forms of devotional service are śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam (SB 7.5.23).
</div>
<span class="link">[[Vanisource:CC Madhya 19.180|CC Madhya 19.180, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">"All these stages combined are called sthāyibhāva, or continuous love of Godhead in devotional service. In addition to these stages, there are vibhāva and anubhāva."</p>
</div>
<div class="purport text"><p>Attachment for Kṛṣṇa never wanes; it increases more and more as one attains different stages. All the stages together are called sthāyibhāva, or continuous existence of ecstasy. The nine forms of devotional service are śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]). When continuous love of Godhead is mixed with the processes of devotional service, it is called vibhāva, anubhāva, sāttvika and vyabhicārī. The devotee thus enjoys a variety of transcendental bliss. In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura states that anubhāva can be divided into thirteen categories: (1) dancing, (2) rolling on the ground, (3) singing, (4) yelling, (5) jumping, (6) making loud noises, (7) yawning, (8) heavy breathing, (9) not caring for public opinion, (10) discharging saliva, (11) roaring laughter, (12) unsteadiness and (13) hiccuping. These are the symptoms of anubhāva. Thus the transcendental mellows are experienced in different stages. Similarly, there are many other forms of expression that have been analytically studied by the Gosvāmīs. In the Bhakti-rasāmṛta-sindhu, Rūpa Gosvāmī gives each and every symptom a particular name.</p>
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As we increase attachment for Krsna, attachment for this material world will automatically diminish. Attachment for Krsna and the material world cannot go hand in hand

2026-04-08T05:41:34Z

Sunnanya:

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{{terms|"As we increase attachment for Krsna, attachment for this material world will automatically diminish. Attachment for Krsna and the material world cannot go hand in hand"}}
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[[Category:Teachings of Queen Kunti Chapter 25 - Unalloyed Devotion]]
[[Category:Teachings of Queen Kunti Chapters 03 to 26]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Teachings of Queen Kunti</h3>
</div>
<div class="quote">
<div class="quote_heading">
As we increase attachment for Kṛṣṇa, attachment for this material world will automatically diminish. Attachment for Kṛṣṇa and the material world cannot go hand in hand. If a woman is attached to two men - her husband and her paramour - she cannot maintain her attachment for both. Her attachment will increase for her paramour.
</div>

<div class="quote_link">
[[Vanisource:TQK 25 Unalloyed Devotion|Teachings of Queen Kunti, 25]]
</div>
<div class="text">
Perfection of pure devotional service is attained when all attention is diverted toward the transcendental loving service of the Lord. To cut off the tie of all other affections does not mean complete negation of the finer elements, like affection for someone else. This is not possible. A living being, whoever he may be, must have this feeling of affection for others because this is a symptom of life. The symptoms of life, such as desire, anger, hankerings, and feelings of attraction, cannot be annihilated. Only the objective has to be changed. Desire cannot be negated, but in devotional service the desire is changed only for the service of the Lord in place of desire for sense gratification. The so-called affection for family, society, country, etc., consists of different phases of sense gratification. When this desire is changed for the satisfaction of the Lord, it is called devotional service.

In the Bhagavad-gītā we can see that Arjuna desired not to fight with his brothers and relations just to satisfy his own personal desires. But when he heard the message of the Lord, Śrīmad Bhagavad-gītā, he changed his decision and served the Lord. And for his doing so, he became a famous devotee of the Lord, for it is declared in all the scriptures that Arjuna attained spiritual perfection by devotional service to the Lord in friendship. The fighting was there, the friendship was there, Arjuna was there, and Kṛṣṇa was there, but Arjuna became a different person by devotional service. Therefore, the prayers of Kuntī also indicate the same categorical changes in activities. Śrīmatī Kuntī wanted to serve the Lord without diversion, and that was her prayer. This unalloyed devotion is the ultimate goal of life. Our attention is usually diverted to the service of something which is nongodly or not in the program of the Lord. When the program is changed into the service of the Lord, that is to say when the senses are purified in relation with the service of the Lord, it is called pure, unalloyed devotional service. Śrīmatī Kuntīdevī wanted that perfection and prayed for it from the Lord.

Her affection for the Pāṇḍavas and the Vṛṣṇis is not out of the range of devotional service, because the service of the Lord and the service of the devotees are identical. Sometimes service to the devotee is more valuable than service to the Lord. But here the affection of Kuntīdevī for the Pāṇḍavas and the Vṛṣṇis was due to family relation. This tie of affection in terms of material relation is the relation of māyā, because the relations of the body or the mind are due to the influence of the external energy. Relations of the soul, established in relation with the Supreme Soul, are factual relations. When Kuntīdevī wanted to cut off the family relation, she meant to cut off the relation of the skin. The skin relation is the cause of material bondage, but the relation of the soul is the cause of freedom. This relation of the soul to the soul can be established by the via medium of the relation with the Supersoul. Seeing in the darkness is not seeing. But seeing by the light of the sun means seeing the sun and everything else which was unseen in the darkness. That is the way of devotional service.

In the previous verse of Śrīmad-Bhāgavatam Queen Kuntī prayed that the Lord kindly cut off her attraction for her kinsmen, the Pāṇḍava and Vṛṣṇi families. However, giving up one's attraction for material things is not sufficient. The Māyāvādī philosophers say, brahma satyaṁ jagan mithyā: "This world is false, and Brahman (spirit) is truth." We admit this, but qualify it. As living entities, we want enjoyment. Enjoyment means variety. It is not possible to enjoy anything without variety. Why has God created so many colors and so many forms? In order to create enjoyment out of variety, for variety is the mother of enjoyment.

Māyāvādī philosophers, impersonalists, want to negate this variety, but what is the result? Because they do not engage in devotional service, they simply undertake the hard labor of austerities and penances without achieving any permanent result. This is explained by a prayer in Śrīmad-Bhāgavatam ([[Vanisource:SB 10.2.32|10.2.32]]):

<div class="quote_verse">
:ye 'nye 'ravindākṣa vimukta-māninas
:tvayy asta-bhāvād aviśuddha-buddhayaḥ
:āruhya kṛcchreṇa paraṁ padaṁ tataḥ
:patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ
</div>

"O lotus-eyed Lord, those who think they are liberated in this life but do not render devotional service to You must be of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet."

The human form of life is meant for reestablishing our relationship with God and acting according to that relationship. Even in ordinary dealings, one businessman who intends to do business with another must first establish some relationship with him, and then transactions can take place. Similarly, a husband and wife establish a relationship by marriage, and then they live together. In a similar way, human life is meant for reestablishing our relationship with God. The material world means forgetfulness of this relationship. There is no Kṛṣṇa consciousness in this material world, for as soon as there is Kṛṣṇa consciousness, as soon as there is action on the basis of Kṛṣṇa, it is no longer the material world but the spiritual world.

As a woman, Kuntīdevī had a relationship with two families. That was her attachment. Therefore she prayed to Kṛṣṇa to cut off these relationships and free her. But after becoming free, what should she do? That is the question. One may be employed in some business and, feeling inconvenience, resign. That resignation may be all right, but if by resigning one becomes unemployed and has no engagement, then what is the value of resigning?

Those who are frustrated and confused want to negate this material world. They know what they don't want, but they do not know what they do want. People are always saying, "I don't want this." But what do they want? That they do not know.

What one should actually want is explained by Kuntīdevī. She says, "Let my family relationships cease, but let my relationship with You be confirmed." In other words, she does not want to be attracted to anything but Kṛṣṇa. This is perfection, and this is actually wanted.

The word ananya-viṣayā means ananya-bhakti, undeviating devotional service. We must simply be attached to Kṛṣṇa twenty-four hours a day without deviation. In this way our renunciation can be perfect. If we think we can be attached to Kṛṣṇa and material things at the same time, we are mistaken. We cannot ignite a fire and at the same time pour water on it. If we do, the fire will not act.

The Māyāvādī sannyāsīs renounce this world (brahma satyaṁ jagan mithyā). It is very good to preach renunciation of the world, but side by side we must have attraction for something, otherwise our renunciation will not remain. We see many Māyāvādī sannyāsīs who say brahma satyaṁ jagan mithyā, but after they take sannyāsa they return to the material world to open hospitals and do philanthropic work. Why? If they have left this world, considering it mithyā, false, why do they return to take up politics, philanthropy, and sociology? Actually this is bound to happen, for we are living entities and are active. If out of frustration we try to become inactive, we shall fail in our attempt. We must engage in activities.

The supreme activity, the Brahman (spiritual) activity, is devotional service. Unfortunately the Māyāvādīs do not know this. They think that the spiritual world is void. However, the spiritual world is exactly like the material world in that it has varieties. In the spiritual world there are also houses, trees, roads, chariots - everything is there, but without the material inebrieties. As described in Brahma-saṁhitā (5.29):

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

"I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems, surrounded by millions of purpose trees, and always served with great reverence and affection by hundreds of thousands of goddesses of fortune, or gopīs."

In the spiritual world there are kalpa-vṛkṣa trees, which yield whatever type of fruit we desire. In the material world a mango tree cannot supply grapes, nor can a grapevine supply mangoes. In the spiritual world, however, if we take a mango from a tree and at the same time desire grapes, the tree will supply them. This is called a "desire tree." These are some of the actualities of the spiritual world.

In this material world we require sunlight and moonlight, but in the spiritual world there is no need of sunlight and moonlight because everything and everyone is effulgent. In kṛṣṇa-līlā, Kṛṣṇa stole butter, and the neighborhood friends of Mother Yaśodā complained. Actually they were not complaining, but were just enjoying the bodily features and the fun of Kṛṣṇa. They told Mother Yaśodā, "Your son comes to our house and steals butter. We try to conceal it in the dark so that He cannot see it, but somehow He still finds it out. You had better take away all His ornaments because we think that the light of His jewels helps Him find the butterpot." Mother Yaśodā replied, "Yes, I will take off all His ornaments." But the neighbors would reply, "No, no. It is useless. Somehow this boy has an effulgence that comes out of Himself. He can find the butter even without the ornaments." Thus the transcendental body is effulgent.

It is because of the effulgence of Kṛṣṇa's transcendental body that there is light. Whatever light we see is simply borrowed light from Kṛṣṇa's effulgence. As stated in the Brahma-saṁhitā (5.40):

<div class="quote_verse">
:yasya prabhā prabhavato jagad-aṇḍa-koṭi-
:koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
:tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
</div>

"In the millions and millions of universes there are innumerable planets, and each of them is different from the others by its cosmic constitution. All of these planets are situated within the spiritual effulgence called the brahma-jyoti. This brahma-jyoti is the bodily effulgence of the Supreme Personality of Godhead, whom I worship."

The bodily effulgence of Kṛṣṇa generates millions of universes. In this solar system the sun produces many planets, and because of sunshine the planets are warm and the seasons change. Because of the sun there are trees, green foliage, fruits, and flowers. Similarly, whatever we see in creation is all due to Kṛṣṇa's bodily effulgence.

The Māyāvādīs simply see the effulgence, which is impersonal. They cannot see anything more. We may see an airplane rise in the sky, but after a while it passes out of our sight due to the dazzling sunshine. The airplane is there, but we cannot see it. Similarly, if we simply try to see the effulgent brahma-jyoti, we are unable to see within it. One of the mantras in the Īśopaniṣad therefore petitions the Lord to wind up His effulgence so that He can be seen properly.

The Māyāvādī philosophers cannot see the personal activities of Kṛṣṇa nor the planet where Kṛṣṇa is personally active. The Bhāgavatam says, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ: ([[Vanisource:SB 10.2.32|SB 10.2.32]]) because they do not see the lotus feet of Kṛṣṇa, they have to return to this material world, despite all their serious penances and austerities. Thus renunciation in itself will not help us. We may artificially renounce, but again we shall become so-called enjoyers. Such renunciation and enjoyment is like a pendulum that goes this way and that. On one side we become false renunciants, and on the other we become false enjoyers. The remedy, however, is here. If we really want to become detached from this material world, we must increase our attachment for Kṛṣṇa consciousness. Renunciation alone will not help us. Therefore Kuntīdevī prays, tvayi me 'nanya-viṣayā ([[Vanisource:SB 1.8.42|SB 1.8.42]]). She prays that her attraction be constantly drawn unto Kṛṣṇa without being diverted to anything else. This is bhakti, pure devotional service, for as mentioned by Rūpa Gosvāmī, devotional service should be unalloyed (anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11)).

In this material world there are jñānīs and karmīs. The karmīs are fools who unnecessarily work very hard, and the jñānīs are those who, when a little elevated, think, "Why work so hard? So many things are not required. Why accumulate so much money and food and so much false prestige?" The jñānī thinks in this way. The bhakta, however, is beyond the karmī and the jñānī. The karmī has many desires, and the jñānī tries to get rid of all desires, but desirelessness can be possible only when we desire to serve Kṛṣṇa. Otherwise it is not possible to get rid of desires. Jñāna-karmādy-anāvṛtam (CC Madhya 19.167). As bhaktas, we should have no desires for jñāna and karma. We should be without attachment for material things, but we must have attachment for Kṛṣṇa. In this way our detachment will be fixed.

We must cultivate Kṛṣṇa consciousness favorably (ānukūlyena kṛṣṇānuśīlanam). This means thinking of how Kṛṣṇa will be satisfied. We must always think of Kṛṣṇa, just like the gopīs. The Kṛṣṇa consciousness of the gopīs was perfect because they had no desire other than to try to please Kṛṣṇa. That is perfection. Therefore Caitanya Mahāprabhu recommends, ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā: there is no better process by which to worship the Supreme Personality of Godhead than that method adopted by the gopīs.

The gopīs had no desire other than to satisfy Kṛṣṇa. All the gopīs tried to satisfy Him, including the elder gopīs, Yaśodā and her friends, and so also did the elderly gopas like Nanda Mahārāja and his friends. The boys and girls of Vṛndāvana who were of the same age as Kṛṣṇa also tried to satisfy Him. Everyone tried to satisfy Kṛṣṇa-even the cows, the flowers, the fruits, and the water of Vṛndāvana. This is because everything in Vṛndāvana is spiritual; nothing is material.

We should understand the difference between spiritual and material. That which is material has no living symptoms, and that which is spiritual has all living symptoms. Both the trees in the spiritual world and those in the material world are living entities, but in trees here the living symptoms are absent. A human being is a living entity, and the devotees in the spiritual world are also living entities, but in the human beings who are not Kṛṣṇa conscious the real symptoms of life are absent.

Actually there is no other consciousness but Kṛṣṇa consciousness. And that consciousness is spiritual. Thus even while in this material world, if we simply increase our Kṛṣṇa consciousness we shall live in the spiritual world. If we live in the temple, we live in the spiritual world because in the temple there is no business other than Kṛṣṇa consciousness. There are so many engagements carried out for Kṛṣṇa. Those who strictly follow the regulations of Kṛṣṇa consciousness actually live in the spiritual world, not the material world. We may think we are living in New York, Los Angeles, or elsewhere, but we are actually living in Vaikuṇṭha.

It is a question of consciousness. A bug may sit on the same seat with the spiritual master, but because the spiritual master has developed consciousness and the bug does not, they are different. They may be sitting in the same place, but the bug remains a bug, and the spiritual master remains the spiritual master. The position in space may remain the same, just as we remain in the material world or the spiritual world, but if our Kṛṣṇa consciousness is strong, we are not in the material world.

Thus renunciation by itself, the simple giving up of worldly things, is not sufficient. Renunciation may be a helpful process, but it will not help absolutely. When we increase our attachment for Kṛṣṇa, our renunciation will be perfect. As we increase attachment for Kṛṣṇa, attachment for this material world will automatically diminish. Attachment for Kṛṣṇa and the material world cannot go hand in hand. If a woman is attached to two men - her husband and her paramour - she cannot maintain her attachment for both. Her attachment will increase for her paramour. Although she may work at her husband's home very nicely, her mind will be attached to her paramour, and she will think, "When shall I meet him tonight?" In the same way, if we increase our attachment for Kṛṣṇa, detachment or renunciation of this material world will automatically come (bhaktiḥ pareśānubhavo viraktir anyatra ca, [[Vanisource:SB 11.2.42|SB 11.2.42]]).

Thus Kuntīdevī prays to Kṛṣṇa that He may grant her His mercy by which she can become attached to Him. We cannot increase our attachment for Kṛṣṇa without Kṛṣṇa's mercy. We cannot become devotees without Kṛṣṇa's mercy; therefore we simply have to serve Kṛṣṇa, for by service Kṛṣṇa is satisfied.

Kṛṣṇa does not require anyone's service, for He is perfect in Himself. However, if we give Him service wholeheartedly and sincerely, then, by His mercy, we shall make advancement. Sevonmukhe hi jihvādau svayam eva sphurat adaḥ (Brs. 1.2.234). God will reveal Himself to us. We cannot see God with our blunt eyes. How then can we see Him? Premāñjana-cchurita-bhakti-vilocanena, santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). We have to smear our eyes with the ointment of love; then Kṛṣṇa will reveal Himself. Kṛṣṇa will actually come in front of us.

When Dhruva Mahārāja was undergoing penance and meditating upon the form of Viṣṇu within his heart, the Viṣṇu form suddenly disappeared, and his meditation broke. Upon opening his eyes, Dhruva Mahārāja immediately saw Viṣṇu before him. Like Dhruva Mahārāja, we should always think of Kṛṣṇa, and when we attain perfection we shall see Kṛṣṇa before us. This is the process. We should not be too hasty. We should wait for the mature time. Of course, it is good to be eager to see Kṛṣṇa, but we should not become discouraged if we do not see Him immediately. If a woman gets married and wants a child immediately, she will be disappointed. It is not possible to have a child immediately. She must wait. Similarly, we cannot expect that just because we engage ourselves in Kṛṣṇa consciousness we can see Kṛṣṇa immediately. But we must have faith that we will see Him. We must have firm faith that because we are engaged in Kṛṣṇa consciousness we shall be able to see Kṛṣṇa face to face. We should not be disappointed. We should simply go on with our Kṛṣṇa conscious activities, and the time will come when we will see Kṛṣṇa, just as Kuntīdevī sees Him face to face. There is no doubt about this.

In the Bhagavad-gītā it is stated that even if one is sometimes found to be somewhat misbehaved, he is to be considered saintly if he engages steadily in the service of Kṛṣṇa. Sometimes American or European devotees may be criticized because they make mistakes and fall short of the system for worshiping the Deity as practiced in India, but still, according to Bhagavad-gītā, they must be considered saintly. We must fix our minds upon serving Kṛṣṇa sincerely and seriously, and then, even if there is some mistake, Kṛṣṇa will excuse it. Rūpa Gosvāmī says, tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet: ([[Vanisource:SB 7.1.32|SB 7.1.32]]) we should first fix our minds upon Kṛṣṇa, and then the ability to follow the other rules and regulations will automatically follow. In the beginning we should try our best to fix our minds upon the lotus feet of Kṛṣṇa, and then everything else will automatically become correct.

Kuntīdevī addresses Kṛṣṇa as Madhupati. Kṛṣṇa has thousands of names, and the name Madhupati indicates that He killed the demon Madhu. Kṛṣṇa consciousness is likened to a river, but not an ordinary river. It is like the River Ganges, which is very pure and directly connected to Kṛṣṇa. Kuntīdevī prays that just as the River Ganges flows toward the sea, her attraction will flow incessantly toward Kṛṣṇa's lotus feet. This is called ananya-bhakti, unalloyed devotion. Thus Kuntīdevī prays that her attraction for Kṛṣṇa will flow without hindrance.
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All the disciples of such a spiritual master (who is fit to chant the holy name offenselessly and is eligible to make disciples all over the world) increase in attachment for Krsna

2026-04-08T05:39:38Z

Sunnanya:

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{{terms|"all the disciples of such a spiritual master increase in attachment for Kṛṣṇa"}}
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[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 07 Purports - Lord Caitanya in Five Features]]
[[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>
</div>
<div id="sub_section">
<h3>CC Adi-lila</h3>
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<div class="quote">
<div class="quote_heading">
When one is completely fit to chant the holy name in this way, he is eligible to make disciples all over the world, and he actually becomes jagad-guru. Then the entire world, under his influence, begins to chant the holy names of the Hare Kṛṣṇa mahā-mantra. Thus all the disciples of such a spiritual master increase in attachment for Kṛṣṇa, and therefore he sometimes cries, sometimes laughs, sometimes dances and sometimes chants. These symptoms are very prominently manifest in the body of a pure devotee.
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<div class="quote_link">
[[Vanisource:CC Adi 7.83|CC Adi 7.83, Translation and Purport]]
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<div class="quote_translation">
“"It is the nature of the Hare Kṛṣṇa mahā-mantra that anyone who chants it immediately develops his loving ecstasy for Kṛṣṇa.
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<div class="text">
In this verse it is explained that one who chants the Hare Kṛṣṇa mantra develops bhāva, ecstasy, which is the point at which revelation begins. It is the preliminary stage in developing one’s original love for God. Lord Kṛṣṇa mentions this bhāva stage in the Bhagavad-gītā ([[Vanisource:BG 10.8 (1972)|BG 10.8]]):

<div class="quote_verse">
:ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate
:iti matvā bhajante māṁ budhā bhāva-samanvitāḥ
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“I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.” A neophyte disciple begins by hearing and chanting, associating with devotees and practicing the regulative principles, and thus he vanquishes all of his unwanted bad habits. In this way he develops attachment for Kṛṣṇa and cannot forget Kṛṣṇa even for a moment. Bhāva is the almost successful stage of spiritual life.

A sincere student aurally receives the holy name from the spiritual master, and after being initiated he follows the regulative principles given by the spiritual master. When the holy name is properly served in this way, automatically the spiritual nature of the holy name spreads; in other words, the devotee becomes qualified in offenselessly chanting the holy name. When one is completely fit to chant the holy name in this way, he is eligible to make disciples all over the world, and he actually becomes jagad-guru. Then the entire world, under his influence, begins to chant the holy names of the Hare Kṛṣṇa mahā-mantra. Thus all the disciples of such a spiritual master increase in attachment for Kṛṣṇa, and therefore he sometimes cries, sometimes laughs, sometimes dances and sometimes chants. These symptoms are very prominently manifest in the body of a pure devotee. Sometimes when our students of the Kṛṣṇa consciousness movement chant and dance, even in India people are astonished to see how these foreigners have learned to chant and dance in this ecstatic fashion. As explained by Caitanya Mahāprabhu, however, actually this is not due to practice, for without extra endeavor these symptoms become manifest in anyone who sincerely chants the Hare Kṛṣṇa mahā-mantra.

Many fools, not knowing the transcendental nature of the Hare Kṛṣṇa mahā-mantra, sometimes impede our loudly chanting this mantra, yet one who is actually advanced in the fulfillment of chanting the Hare Kṛṣṇa mahā-mantra induces others to chant also. Kṛṣṇadāsa Kavirāja Gosvāmī explains, kṛṣṇa-śakti vinā nahe tāra pravartana: unless one receives special power of attorney from the Supreme Personality of Godhead, he cannot preach the glories of the Hare Kṛṣṇa mahā-mantra. As devotees propagate the Hare Kṛṣṇa mahā-mantra, the general population of the entire world gets the opportunity to understand the glories of the holy name. While chanting and dancing or hearing the holy name of the Lord, one automatically remembers the Supreme Personality of Godhead, and because there is no difference between the holy name and Kṛṣṇa, the chanter is immediately linked with Kṛṣṇa. Thus connected, a devotee develops his original attitude of service to the Lord. In this attitude of constantly serving Kṛṣṇa, which is called bhāva, he always thinks of Kṛṣṇa in many different ways. One who has attained this bhāva stage is no longer under the clutches of the illusory energy. When other spiritual ingredients, such as trembling, perspiration and tears, are added to this bhāva stage, the devotee gradually attains love of Kṛṣṇa.

The holy name of Kṛṣṇa is called the mahā-mantra. Other mantras mentioned in the Nārada-pañcarātra are known simply as mantras, but the chanting of the holy name of the Lord is called the mahā-mantra.
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As long as one is forgetful of his life's mission and acts like an ordinary animal - eating, sleeping, mating and defending - he must continue his conditioned life of material existence

2026-03-18T11:24:25Z

Sunnanya:

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<div id="facts">
{{terms|"as long as one is forgetful of his life's mission and acts like an ordinary animal—eating, sleeping, mating and defending—he must continue his conditioned life of material existence"}}
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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 01 Purports - The Activities of Maharaja Priyavrata]]
[[Category:Srimad Bhagavatam, Canto 05 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 5</h3>
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<div class="quote">
<div class="quote_heading">
The essence of household life is sense enjoyment, and as long as one engrosses his mind in working hard for sense enjoyment, one becomes bound by the reactions of fruitive activities. This ignorance of self-realization is the greatest defeat in human life. The human form of life is especially meant for getting out of the bondage of fruitive activities, but as long as one is forgetful of his life's mission and acts like an ordinary animal—eating, sleeping, mating and defending—he must continue his conditioned life of material existence.
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<div class="quote_link">
[[Vanisource:SB 5.1.1|SB 5.1.1, Translation and Purport]]
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<div class="quote_translation">
King Parīkṣit inquired from Śukadeva Gosvāmī: O great sage, why did King Priyavrata, who was a great, self-realized devotee of the Lord, remain in household life, which is the root cause of the bondage of karma [fruitive activities] and which defeats the mission of human life?
</div>
<div class="text">
<div class="purport">

In the Fourth Canto, Śrīla Śukadeva Gosvāmī explains that Nārada Muni perfectly instructed King Priyavrata about the mission of human life. The mission of human life is to realize one's self and then gradually to go back home, back to Godhead. Since Nārada Muni instructed the King fully on this subject, why did he again enter household life, which is the main cause of material bondage? Mahārāja Parīkṣit was greatly astonished that King Priyavrata remained in household life, especially since he was not only a self-realized soul but also a first-class devotee of the Lord. A devotee actually has no attraction for household life, but surprisingly, King Priyavrata enjoyed household life very much. One may argue, "Why is it wrong to enjoy household life?" The reply is that in household life one becomes bound by the results of fruitive activities. The essence of household life is sense enjoyment, and as long as one engrosses his mind in working hard for sense enjoyment, one becomes bound by the reactions of fruitive activities. This ignorance of self-realization is the greatest defeat in human life. The human form of life is especially meant for getting out of the bondage of fruitive activities, but as long as one is forgetful of his life's mission and acts like an ordinary animal—eating, sleeping, mating and defending—he must continue his conditioned life of material existence. Such a life is called svarūpa-vismṛti, forgetfulness of one's real constitutional position. Therefore in Vedic civilization one is trained in the very beginning of life as a brahmacārī. A brahmacārī must execute austerities and refrain from sex indulgence. Therefore if one is completely trained in the principles of brahmacarya, he generally does not enter household life. He is then called a naiṣṭhika-brahmacārī, which indicates total celibacy. King Parīkṣit was thus astonished that the great King Priyavrata, although trained in the principles of naiṣṭhika-brahmacarya, entered household life.

The words bhāgavata ātmārāmaḥ are very significant in this verse. If one is self-satisfied as is the Supreme Personality of Godhead, he is called bhāgavata ātmārāmaḥ. There are different types of satisfaction. Karmīs are satisfied in their fruitive activities, jñānīs are satisfied to merge into the effulgence of Brahman, and devotees are satisfied to engage in the Lord's service. The Lord is self-satisfied because He is fully opulent, and one who is satisfied by serving Him is called bhāgavata ātmārāmaḥ. Manuṣyāṇāṁ sahasreṣu: ([[Vanisource:BG 7.3 (1972)|BG 7.3]]) out of many thousands of persons, one may endeavor for liberation, and of many thousands of persons attempting to become liberated, one may achieve liberation from the anxieties of material existence and become self-satisfied. Even that satisfaction, however, is not the ultimate satisfaction. The jñānīs and the karmīs have desires, as do the yogīs, but devotees have no desires. Satisfaction in the service of the Lord is called akāma, freedom from desire, and this is the ultimate satisfaction. Therefore Mahārāja Parīkṣit inquired, "How could one who was fully satisfied on the highest platform be satisfied with family life?"

The word parābhavaḥ in this verse is also significant. When one is satisfied in family life, he is doomed because he must already have forgotten his relationship with the Lord. Prahlāda Mahārāja describes how the activities of family life implicate one more and more. Ātma-pātaṁ gṛham andha-kūpam: household life is like a dark well. If one falls into this well, his spiritual death is assured. How Priyavrata Mahārāja remained a liberated paramahaṁsa even within family life is described in the next verse.

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A devotee's body becomes at once surcharged with the transcendental qualities as soon as he is engaged in the devotional service of the Lord. It acts like the magnetic influence of a touchstone upon iron

2026-03-18T11:23:57Z

Sunnanya:

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{{terms|"A devotee's body becomes at once surcharged with the transcendental qualities as soon as he is engaged in the devotional service of the Lord. It acts like the magnetic influence of a touchstone upon iron"}}
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB1628_0" class="quote" parent="SB_Canto_1" book="SB" index="199" link="SB 1.6.28" link_text="SB 1.6.28">
<div class="heading">A devotee's body becomes at once surcharged with the transcendental qualities as soon as he is engaged in the devotional service of the Lord. It acts like the magnetic influence of a touchstone upon iron. The influence of transcendental devotional service is like that. Therefore change of the body means stoppage of the reaction of three qualitative modes of material nature upon the pure devotee.
</div>
<span class="link">[[Vanisource:SB 1.6.28|SB 1.6.28, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Having been awarded a transcendental body befitting an associate of the Personality of Godhead, I quit the body made of five material elements, and thus all acquired fruitive results of work (karma) stopped.</p>
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<div class="purport text"><p>Informed by the Personality of Godhead that he would be awarded a transcendental body befitting the Lord's association, Nārada got his spiritual body as soon as he quitted his material body. This transcendental body is free from material affinity and invested with three primary transcendental qualities, namely eternity, freedom from material modes, and freedom from reactions of fruitive activities. The material body is always afflicted with the lack of these three qualities. A devotee's body becomes at once surcharged with the transcendental qualities as soon as he is engaged in the devotional service of the Lord. It acts like the magnetic influence of a touchstone upon iron. The influence of transcendental devotional service is like that. Therefore change of the body means stoppage of the reaction of three qualitative modes of material nature upon the pure devotee. There are many instances of this in the revealed scriptures. Dhruva Mahārāja and Prahlāda Mahārāja and many other devotees were able to see the Personality of Godhead face to face apparently in the same body. This means that the quality of a devotee's body changes from material to transcendence. That is the opinion of the authorized Gosvāmīs via the authentic scriptures. In the Brahma-saṁhitā it is said that beginning from the indra-gopa germ up to the great Indra, King of heaven, all living beings are subjected to the law of karma and are bound to suffer and enjoy the fruitive results of their own work. Only the devotee is exempt from such reactions, by the causeless mercy of the supreme authority, the Personality of Godhead.</p>
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A devotee is naturally very good man, but when he acts just like a bad man on behalf of Krsna, he does not fall down. He still remains a pure devotee

2026-03-18T11:23:17Z

Sunnanya:

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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">
People may think that, "Oh, Arjuna is not very good man. He is killing his grandfather, he is killing his, what is called, nephews, and devastating the whole family. Oh, he is not a good man." Sometimes comment . . . people comment like that. But Kṛṣṇa says, bhakto 'si priyo 'si me (BG 4.3): "You are My very dear friend." Just try to understand. In the estimation of the material world he is a very good man, er, he is not a good man, because he is killing his own kinsmen. But in the estimation of Kṛṣṇa, he is dear friend and devotee.

So that is the difference between a devotee and good man of this world. A devotee is naturally very good man, but when he acts just like a bad man on behalf of Kṛṣṇa, he does not fall down. He still remains a pure devotee.
</div>

<div class="quote_link">
[[Vanisource:710116 - Lecture SB 06.02.11 - Allahabad|710116 - Lecture SB 06.02.11 - Allahabad]]
</div>
<div class="text">
A good man is not a liberated man. Good man is also conditioned soul. He is bound up by good condition. Just like to become a brāhmaṇa, that does not mean that . . . he has acquired the good qualities, but that does not mean that he is a devotee. You will find in this prayer. You will find many good men, but you will find rarely a pure devotee. So good man is not a devotee. Try to distinguish. Good man is good for this material existence, but devotee is different from good man.

A devotee . . . just like Arjuna. Arjuna is killing, engaged in killing. People may think that, "Oh, Arjuna is not very good man. He is killing his grandfather, he is killing his, what is called, nephews, and devastating the whole family. Oh, he is not a good man." Sometimes comment . . . people comment like that. But Kṛṣṇa says, bhakto 'si priyo 'si me ([[Vanisource:BG 4.3 (1972)|BG 4.3]]): "You are My very dear friend." Just try to understand. In the estimation of the material world he is a very good man, er, he is not a good man, because he is killing his own kinsmen. But in the estimation of Kṛṣṇa, he is dear friend and devotee.

So that is the difference between a devotee and good man of this world. A devotee is naturally very good man, but when he acts just like a bad man on behalf of Kṛṣṇa, he does not fall down. He still remains a pure devotee.

So here it is said that yad uttamaśloka-guṇopalambhaka. We have to . . . just like there are some sahajiyas. They think that, "Kṛṣṇa's rasa-līlā is very nice, but Kṛṣṇa's fighting with the demons and killing of the demons, that is not very nice." But they do not know the Absolute Truth, that Kṛṣṇa is as good in any circumstances, either He is enjoying the company of the gopīs or He is killing the demons. That is the Absolute Truth.
</div>
</div>
</div>

A human being who does not use his developed consciousness but instead acts like an animal surely undergoes punishment in many different hells

2026-03-18T11:22:51Z

Sunnanya:

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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 26 Purports - A Description of the Hellish Planets]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
</div>
<div id="SB52617_0" class="quote" parent="SB_Canto_5" book="SB" index="653" link="SB 5.26.17" link_text="SB 5.26.17">
<div class="heading">Although a tiger is not sinful if he attacks another animal and eats its flesh, if a man with developed consciousness does so, he must be punished. In other words, a human being who does not use his developed consciousness but instead acts like an animal surely undergoes punishment in many different hells.
</div>
<span class="link">[[Vanisource:SB 5.26.17|SB 5.26.17, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">By the arrangement of the Supreme Lord, low-grade living beings like bugs and mosquitoes suck the blood of human beings and other animals. Such insignificant creatures are unaware that their bites are painful to the human being. However, first-class human beings—brāhmaṇas, kṣatriyas and vaiśyas—are developed in consciousness, and therefore they know how painful it is to be killed. A human being endowed with knowledge certainly commits sin if he kills or torments insignificant creatures, who have no discrimination. The Supreme Lord punishes such a man by putting him into the hell known as Andhakūpa, where he is attacked by all the birds and beasts, reptiles, mosquitoes, lice, worms, flies, and any other creatures he tormented during his life. They attack him from all sides, robbing him of the pleasure of sleep. Unable to rest, he constantly wanders about in the darkness. Thus in Andhakūpa his suffering is just like that of a creature in the lower species.</p>
</div>
<div class="purport text"><p>From this very instructive verse we learn that lower animals, created by the laws of nature to disturb the human being, are not subjected to punishment. Because the human being has developed consciousness, however, he cannot do anything against the principles of varṇāśrama-dharma without being condemned. Kṛṣṇa states in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: "According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me." Thus all men should be divided into four classes—brāhmaṇas, kṣatriyas, vaiśyas and śūdras—and they should act according to their ordained regulations. They cannot deviate from their prescribed rules and regulations. One of these states that they should never trouble any animal, even those that disturb human beings. Although a tiger is not sinful if he attacks another animal and eats its flesh, if a man with developed consciousness does so, he must be punished. In other words, a human being who does not use his developed consciousness but instead acts like an animal surely undergoes punishment in many different hells.</p>
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</div>

He (Siva) is very great & his renunciation of all material enjoyment is an ideal example of how one should be materially unattached. One should therefore follow his footsteps & be unattached to matter, not imitate his uncommon acts like drinking poison

2026-03-18T11:22:15Z

Sunnanya:

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{{terms|"He is very great, and his renunciation of all material enjoyment is an ideal example of how one should be materially unattached. One should therefore follow in his footsteps and be unattached to matter, not imitate his uncommon acts like drinking poison"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 14 Purports - Pregnancy of Diti in the Evening]]
[[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">
Lord Śiva is the husband of Durgā, the controller of the material energy. Durgā is personified material energy, and Lord Śiva, being her husband, is the controller of the material energy. He is also the incarnation of the mode of ignorance and one of the three deities representing the Supreme Lord. As His representative, Lord Śiva is identical with the Supreme Personality of Godhead. He is very great, and his renunciation of all material enjoyment is an ideal example of how one should be materially unattached. One should therefore follow in his footsteps and be unattached to matter, not imitate his uncommon acts like drinking poison.
</div>

<div class="quote_link">
[[Vanisource:SB 3.14.29|SB 3.14.29, Translation and Purport]]
</div>
<div class="quote_translation">
Demigods like Brahmā also follow the religious rites observed by him. He is the controller of the material energy, which causes the creation of the material world. He is great, and therefore his devilish characteristics are simply imitation.
</div>
<div class="text">
Lord Śiva is the husband of Durgā, the controller of the material energy. Durgā is personified material energy, and Lord Śiva, being her husband, is the controller of the material energy. He is also the incarnation of the mode of ignorance and one of the three deities representing the Supreme Lord. As His representative, Lord Śiva is identical with the Supreme Personality of Godhead. He is very great, and his renunciation of all material enjoyment is an ideal example of how one should be materially unattached. One should therefore follow in his footsteps and be unattached to matter, not imitate his uncommon acts like drinking poison.
</div>
</div>
</div>

He (the Supreme personality of Godhead) acts just like the supreme emperor, and many thousands of kings and chiefs work under Him

2026-03-18T11:21:44Z

Sunnanya:

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{{terms|"He acts just like the supreme emperor, and many thousands of kings and chiefs work under Him"}}
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[[Category:Krsna Book Chapter 87 - Prayers by the Personified Vedas]]
[[Category:Krsna Book Chapters 01 to 90]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
He acts just like the supreme emperor, and many thousands of kings and chiefs work under Him. The Supreme Personality of Godhead is the supreme independent controlling person, and all the demigods, including Lord Brahmā, Lord Śiva, Indra (the King of heaven), the king of the moon planet and the king of the sun planet, work under His direction.
</div>

<div class="quote_link">
[[Vanisource:KB 87|Krsna Book, 87]]
</div>
<div class="text">
The fact is that ultimately the Absolute Truth is the Supreme Person. But because He acts through His different potencies, which are impossible for the gross materialists to see, the materialists accept Him as impersonal. For example, one can observe the personal artistic work in a painting of a flower, and one can understand that the color adjustment, the shape and so on have demanded the minute attention of an artist. The artist’s work is clearly exhibited in a painting of different blooming flowers. But the gross materialist, without seeing the hand of God in such artistic manifestations as the actual flowers blooming in nature, concludes that the Absolute Truth is impersonal. Actually, the Absolute is personal, but He is independent. He does not require to personally take a brush and colors to paint the flowers, for His potencies act so wonderfully that it appears as if flowers have come into being without the aid of an artist. The impersonal view of the Absolute Truth is accepted by less intelligent men, because unless one is engaged in the service of the Lord one cannot understand how the Supreme is acting—one cannot even know the Lord’s name. Everything about the Lord’s activities and personal features is revealed to the devotee only through his loving service attitude.

In the Bhagavad-gītā it is clearly said, bhoktāraṁ yajña-tapasām: ([[Vanisource:BG 5.29 (1972)|BG 5.29]]) “The Lord is the enjoyer of all sacrifices and of the results of all austerities.” Then again the Lord says, sarva-loka-maheśvaram: “I am the proprietor of all planets.” So that is the position of the Supreme Personality of Godhead. While He is present in Goloka Vṛndāvana enjoying transcendental pleasure in the company of His eternal associates—the gopīs and the cowherd boys—all over the creation His potencies are acting under His direction, without disturbing His eternal pastimes.

Only through devotional service can one understand how the Supreme Personality of Godhead, by His inconceivable potencies, simultaneously acts impersonally and as a person. He acts just like the supreme emperor, and many thousands of kings and chiefs work under Him. The Supreme Personality of Godhead is the supreme independent controlling person, and all the demigods, including Lord Brahmā, Lord Śiva, Indra (the King of heaven), the king of the moon planet and the king of the sun planet, work under His direction. The Vedas confirm that it is out of fear of the Supreme Personality of Godhead that the sun is shining, the wind is blowing, and fire is distributing heat. The material nature produces all kinds of movable and immovable objects within the material world, but none of them can independently act or create without the direction of the Supreme Lord. All of them act as His tributaries, just like subordinate kings who offer their annual taxes to the emperor.

The Vedic injunctions state that every living entity lives by eating the remnants of food offered to the Personality of Godhead. In great sacrifices the injunction is that Nārāyaṇa should be present as the supreme predominating Deity of the sacrifice and that after the sacrifice is performed the remnants of food should be distributed amongst the demigods. This is called yajña-bhāga. Every demigod has an allotment of yajña-bhāga, which he accepts as prasādam. The conclusion is that the demigods are not independently powerful: they are posted as different executives under the order of the Supreme Personality of Godhead, and they eat prasādam, or the remnants of sacrifices. They execute the order of the Supreme Lord exactly according to His plan. The Supreme Personality of Godhead is in the background, and because His orders are carried out by others, it appears that He is impersonal. In our grossly materialistic way, we cannot conceive how the Supreme Person is above the impersonal activities of material nature. Therefore the Lord explains in the Bhagavad-gītā that there is nothing superior to Him and that the impersonal Brahman is subordinately situated as a manifestation of His personal rays. Śrīpāda Śrīdhara Svāmī has composed a nice verse in this regard: “Let me offer my respectful obeisances unto the Supreme Personality of Godhead, who has no material senses but through whose direction and will all the material senses are working. He is the supreme potency of all material senses or sense organs. He is omnipotent, and He is the supreme performer of everything. Therefore He is worshipable by everyone. Unto that Supreme Person do I offer my respectful obeisances.”
</div>
</div>
</div>

Hiranyakasipu addresses Prahlada, "My dear son, association is very important. It acts just like a crystal-stone which will reflect anything which is put before it"

2026-03-18T11:21:12Z

Sunnanya:

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[[Category:The Nectar of Devotion Chapter 12 - Revealed Scriptures]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Nectar of Devotion</h3>
</div>
<div class="quote">
<div class="quote_heading">
In the Hari-bhakti-sudhodaya there is a conversation between Prahlāda Mahārāj and his father, Hiraṇyakaśipu, in which Hiraṇyakaśipu addresses Prahlāda in this way: "My dear son, association is very important. It acts just like a crystal-stone which will reflect anything which is put before it." Similarly, if we associate with the flowerlike devotees of the Lord, and if our hearts are crystal clear, then certainly the same action will be there.
</div>

<div class="quote_link">
[[Vanisource:NOD 12 (1970)|Nectar of Devotion, 12]]
</div>
<div class="text">
Śrī Caitanya Mahāprabhu recommended that one learn Śrīmad-Bhāgavatam from the mouth of the self realized person called bhāgavatam. Bhāgavata means "in relationship with the Personality of Godhead (Bhagavān)." So the devotee is sometimes called bhāgavatam, and the book which is in relationship with devotional service to the Supreme Personality of Godhead is also called Bhāgavatam. Śrī Caitanya Mahāprabhu recommended that in order to relish the real taste of Śrīmad-Bhāgavatam, one should take instruction from the person bhāgavatam. Śrīmad-Bhāgavatam is relishable even by a liberated person. It was admitted by Śukadeva Gosvāmī that although he was liberated from within the very womb of his mother, it was only after relishing Śrīmad-Bhāgavatam that he became a great devotee. Thus, one who is desirous of advancing in Kṛṣṇa consciousness should relish the purport of Śrīmad-Bhāgavatam through the discussions of authorized devotees.

In the Śrīmad-Bhāgavatam, [[Vanisource:SB 2.1.9|Second Canto, 1st Chapter, 9th verse]], Śukadeva Gosvāmī admits that although he was very much attracted by the impersonal Brahman, when he heard the transcendental pastimes of the Supreme Personality of Godhead from the mouth of his father, Vyāsadeva, he became more attracted to Śrīmad-Bhāgavatam. The idea is that Vyāsadeva was also a self realized soul, and his mature contribution of transcendental knowledge was delivered directly to Śukadeva Gosvāmī in the manner indicated.

The importance of discussing Śrīmad-Bhāgavatam in the society of pure devotees is explained by Śaunaka Muni during the meeting at Naimiṣāraṇya, in the presence of Sūta Gosvāmī. Sūta Gosvāmī confirmed that if someone is fortunate enough to associate with a pure devotee of the Lord even for a moment, that particular moment is so valuable that even those pious activities which can promote one to the heavenly planets or give liberation from material miseries cannot compare with it. In other words, those who are attached to Śrīmad-Bhāgavatam do not care for any kind of benefit derived from elevation to the higher planetary kingdoms, or for the liberation which is conceived of by the impersonalists. As such, the association of pure devotees is so transcendentally valuable that no kind of material happiness can compare with it.

In the Hari-bhakti-sudhodaya there is a conversation between Prahlāda Mahārāj and his father, Hiraṇyakaśipu, in which Hiraṇyakaśipu addresses Prahlāda in this way: "My dear son, association is very important. It acts just like a crystal-stone which will reflect anything which is put before it." Similarly, if we associate with the flowerlike devotees of the Lord, and if our hearts are crystal clear, then certainly the same action will be there. Another example given in this connection is that if a man is potent and if a woman is not diseased, then by their conjugation there will be conception. In the same way, if the recipient of spiritual knowledge and the deliverer of spiritual knowledge are sincere and bona fide, there will be good results.
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</div>

In the Brahma-samhita (5.46) it is said that just as a flame transferred from another flame acts like the original, so the Visnus who emanate from Mulasankarsana are as good as the original Visnu

2026-03-18T11:20:02Z

Sunnanya:

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[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Adi-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
In answer to Śaṅkarācārya's commentary on Vedānta-sūtra 2.2.43, it must be said that the original Viṣṇu of all the Viṣṇu categories, which are distributed in several ways, is Mūla-saṅkarṣaṇa. Mūla means "the original." Saṅkarṣaṇa is also Viṣṇu, but from Him all other Viṣṇus expand. This is confirmed in the Brahma-saṁhitā (5.46), wherein it is said that just as a flame transferred from another flame acts like the original, so the Viṣṇus who emanate from Mūlasaṅkarṣaṇa are as good as the original Viṣṇu.
</div>

<div class="quote_link">
[[Vanisource:CC Adi 5.41|CC Adi 5.41, Translation and Purport]]
</div>
<div class="quote_translation">
Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha constitute this second quadruple. They are purely transcendental.
</div>
<div class="text">
Śrīpāda Śaṅkarācārya has misleadingly explained the quadruple form (catur-vyūha) in his interpretation of the forty-second aphorism of Chapter Two of the second khaṇḍa of the Vedānta-sūtra (utpatty-asambhavāt). In verses 41 through 47 of this chapter of Śrī Caitanya-caritāmṛta, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī answers Śrīpāda Śaṅkarācārya’s misleading objections to the personal feature of the Absolute Truth.

The Supreme Personality of Godhead, the Absolute Truth, is not like a material object that can be known by experimental knowledge or sense perception. In the Nārada-pañcarātra this fact has been explained by Nārāyaṇa Himself to Lord Śiva. But Śaṅkarācārya, the incarnation of Śiva, under the order of Nārāyaṇa, his master, had to mislead the monists, who favor ultimate extinction. In the conditioned stage of existence, all living entities have four basic defects, of which one is the cheating propensity. Śaṅkarācārya has carried this cheating propensity to the extreme to mislead the monists.

Actually, the explanation of the quadruple forms in the Vedic literature cannot be understood by the speculation of a conditioned soul. The quadruple forms should therefore be accepted just as They are described. The authority of the Vedas is such that even if one does not understand something by his limited perception, he should accept the Vedic injunction and not create interpretations to suit his imperfect understanding. In his Śārīraka-bhāṣya, however, Śaṅkarācārya has increased the misunderstanding of the monists.

The quadruple forms have a spiritual existence that can be realized in vasudeva-sattva (śuddha-sattva), or unqualified goodness, which accompanies complete absorption in the understanding of Vāsudeva. The quadruple forms, who are full in the six opulences of the Supreme Personality of Godhead, are the enjoyers of the internal potency. Thinking the absolute Personality of Godhead to be poverty-stricken or to have no potency—or, in other words, to be impotent—is simply rascaldom. This rascaldom is the profession of the conditioned soul, and it increases his bewilderment. One who cannot understand the distinctions between the spiritual world and the material world has no qualification to examine or know the situation of the transcendental quadruple forms. In his commentary on Vedānta-sūtra 2.2.42-45, His Holiness Śrīpāda Śaṅkarācārya has made a futile attempt to nullify the existence of these quadruple forms in the spiritual world.

Śaṅkarācārya says (sūtra 42) that devotees think the Supreme Personality of Godhead Vāsudeva, Śrī Kṛṣṇa, to be one, to be free from material qualities and to have a transcendental body full of bliss and eternal existence. He is the ultimate goal of the devotees, who believe that the Supreme Personality of Godhead expands Himself into four other eternal transcendental forms—Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. From Vāsudeva, who is the primary expansion, come Saṅkarṣaṇa, Pradyumna and Aniruddha in that order. Another name of Vāsudeva is Paramātmā, another name of Saṅkarṣaṇa is jīva (the living entity), another name of Pradyumna is mind, and another name of Aniruddha is ahaṅkāra (false ego). Among these expansions, Vāsudeva is considered the origin of the material nature. Therefore Śaṅkarācārya says that Saṅkarṣaṇa, Pradyumna and Aniruddha must be creations of that original cause.

Great souls assert that Nārāyaṇa, who is known as the Paramātmā, or Supersoul, is beyond material nature, and this is in accordance with the statements of the Vedic literature. Māyāvādīs also agree that Nārāyaṇa can expand Himself in various forms. Śaṅkara says that he does not attempt to argue that portion of the devotees’ understanding, but he must protest the idea that Saṅkarṣaṇa is produced from Vāsudeva, Pradyumna is produced from Saṅkarṣaṇa, and Aniruddha is produced from Pradyumna, for if Saṅkarṣaṇa is understood to represent the living entities created from the body of Vāsudeva, the living entities would have to be noneternal. The living entities are supposed to be freed from material contamination by engaging in prolonged temple worship of the Supreme Personality of Godhead, reading Vedic literature and performing yoga and pious activities to attain the Supreme Lord. But if the living entities had been created from material nature at a certain point, they would be noneternal and would have no chance to be liberated and associate with the Supreme Personality of Godhead. When a cause is nullified, its results are nullified. In the second chapter of the Vedānta-sūtra’s second khaṇḍa, Ācārya Vedavyāsa has also refuted the conception that the living beings were ever born (nātmā śruter nityatvāc ca tābhyaḥ). Because there is no creation for the living entities, they must be eternal.

Śaṅkarācārya says (sūtra 43) that devotees think that Pradyumna, who is considered to represent the senses, has sprung from Saṅkarṣaṇa, who is considered to represent the living entities. But we cannot actually experience that a person can produce senses. Devotees also say that from Pradyumna has sprung Aniruddha, who is considered to represent the ego. But Śaṅkarācārya says that unless the devotees can show how ego and the means of knowledge can generate from a person, such an explanation of the Vedānta-sūtra cannot be accepted, for no other philosophers accept the sūtras in that way.

Śaṅkarācārya also says (sūtra 44) that he cannot accept the devotees’ idea that Saṅkarṣaṇa, Pradyumna and Aniruddha are equally as powerful as the absolute Personality of Godhead, full in the six opulences of knowledge, wealth, strength, fame, beauty and renunciation, and free from the flaw of generation at a certain point. Even if They are full expansions, the flaw of generation remains. Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha, being distinct individual persons, cannot be one. Therefore if They are accepted as absolute, full and equal, there would have to be many Personalities of Godhead. But there is no need to accept that there are many Personalities of Godhead, because acceptance of one omnipotent God is sufficient for all purposes. The acceptance of more than one God is contradictory to the conclusion that Lord Vāsudeva, the absolute Personality of Godhead, is one without a second. Even if we agree to accept that the quadruple forms of Godhead are all identical, we cannot avoid the incongruous flaw of noneternity. Unless we accept that there are some differences among the personalities, there is no meaning to the idea that Saṅkarṣaṇa is an expansion of Vāsudeva, Pradyumna is an expansion of Saṅkarṣaṇa, and Aniruddha is an expansion of Pradyumna. There must be a distinction between cause and effect. For example, a pot is distinct from the earth from which it is made, and therefore we can ascertain that the earth is the cause and the pot is the effect. Without such distinctions, there is no meaning to cause and effect. Furthermore, the followers of the Pañcarātric principles do not accept any differences in knowledge and qualities between Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. The devotees accept all these expansions to be one, but why should they restrict oneness to these quadruple expansions? Certainly we should not do so, for all living entities, from Brahmā to the insignificant ant, are expansions of Vāsudeva, as accepted in all the śrutis and smṛtis.

Śaṅkarācārya also says (sūtra 45) that the devotees who follow the Pañcarātra state that God’s qualities and God Himself, as the owner of the qualities, are the same. But how can the Bhāgavata school state that the six opulences—wisdom, wealth, strength, fame, beauty and renunciation—are identical with Lord Vāsudeva? This is impossible.

In his Laghu-bhāgavatāmṛta (Pūrva 5.165-193), Śrīla Rūpa Gosvāmī has refuted the charges directed against the devotees by Śrīpāda Śaṅkarācārya regarding their explanation of the quadruple forms Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. Rūpa Gosvāmī says that these four expansions of Nārāyaṇa are present in the spiritual sky, where They are famous as Mahāvastha. Among Them, Vāsudeva is worshiped within the heart by meditation because He is the predominating Deity of the heart, as explained in Śrīmad-Bhāgavatam ([[Vanisource:SB 4.3.23|SB 4.3.23]]).

Saṅkarṣaṇa, the second expansion, is Vāsudeva’s personal expansion for pastimes, and since He is the reservoir of all living entities, He is sometimes called jīva. The beauty of Saṅkarṣaṇa is greater than that of innumerable full moons radiating light beams. He is worshipable as the principle of ego. He has invested Anantadeva with all the potencies of sustenance. For the dissolution of the creation, He also exhibits Himself as the Supersoul in Rudra, in Adharma (the personality of irreligion), in sarpa (snakes), in Antaka (Yamarāja, the lord of death) and in the demons.

Pradyumna, the third manifestation, appears from Saṅkarṣaṇa. Those who are especially intelligent worship this Pradyumna expansion of Saṅkarṣaṇa as the principle of the intelligence. The goddess of fortune always chants the glories of Pradyumna in the place known as Ilāvṛta-varṣa, and she always serves Him with great devotion. His complexion appears sometimes golden and sometimes bluish like new monsoon clouds in the sky. He is the origin of the creation of the material world, and He has invested His creative principle in Cupid. It is by His direction only that all men and demigods and other living entities function with energy for regeneration.

Aniruddha, the fourth of the quadruple expansions, is worshiped by great sages and psychologists as the principle of the mind. His complexion is similar to the bluish hue of a blue cloud. He engages in the maintenance of the cosmic manifestation and is the Supersoul of Dharma (the deity of religiosity), the Manus (the progenitors of mankind) and the devatās (demigods). The Mokṣa-dharma Vedic scripture indicates that Pradyumna is the Deity of the total mind, whereas Aniruddha is the Deity of the total ego, but previous statements regarding the quadruple forms are confirmed in the Pañcarātra tantras in all respects.

In the Laghu-bhāgavatāmṛta (Pūrva 5.86-100), there is a lucid explanation of the inconceivable potencies of the Supreme Personality of Godhead. Negating Śaṅkarācārya’s statements, the Mahā-varāha Purāṇa declares:

<div class="quote_verse">
:sarve nityāḥ śāśvatāś ca dehās tasya parātmanaḥ
:hānopādāna-rahitā naiva prakṛti-jāḥ kvacit
</div>

“All the varied expansions of the Personality of Godhead are transcendental and eternal, and all of them repeatedly descend to all the different universes of the material creation. Their bodies, composed of eternity, bliss and knowledge, are everlasting; there is no chance of their decaying, for they are not creations of the material world. Their forms are concentrated spiritual existence, always complete with all spiritual qualities and devoid of material contamination.” Confirming these statements, the Nārada-pañcarātra asserts:

<div class="quote_verse">
:maṇir yathā vibhāgena nīla-pītādibhir yutaḥ
:rūpa-bhedam avāpnoti dhyāna-bhedāt tathācyutaḥ
</div>

“The infallible Personality of Godhead can manifest His body in different ways according to different modes of worship, just as the vaidūrya gem can manifest itself in various colors, such as blue and yellow.” Each incarnation is distinct from all the others. This is possible by the Lord’s inconceivable potency, by which He can simultaneously represent Himself as one, as various partial forms and as the origin of these partial forms. Nothing is impossible for His inconceivable potencies.

Kṛṣṇa is one without a second, but He manifests Himself in different bodies, as stated by Nārada in the Tenth Canto of Śrīmad-Bhāgavatam:

<div class="quote_verse">
:citraṁ bataitad ekena vapuṣā yugapat pṛthak
:gṛheṣu dvy-aṣṭa-sāhasraṁ striya eka udāvahat
</div>

“It is wonderful indeed that one Kṛṣṇa has simultaneously become different Kṛṣṇas in 16,000 palaces to accept 16,000 queens as His wives.” ([[Vanisource:SB 10.69.1-6|SB 10.69.2]]) The Padma Purāṇa also explains:

<div class="quote_verse">
:sa devo bahudhā bhūtvā nirguṇaḥ puruṣottamaḥ
:ekī-bhūya punaḥ śete nirdoṣo harir ādi-kṛt
</div>

“The same Personality of Godhead, Puruṣottama, the original person, who is always devoid of material qualities and contamination, can exhibit Himself in various forms and at the same time lie down in one form.” In the Tenth Canto of Śrīmad-Bhāgavatam it is said, yajanti tvan-mayās tvāṁ vai bahu-mūrty-eka-mūrtikam: “O my Lord, although You manifest Yourself in varieties of forms, You are one without a second. Therefore pure devotees concentrate upon You and worship only You.” ([[Vanisource:SB 10.40.7|SB 10.40.7]]) In the Kūrma Purāṇa it is said:

<div class="quote_verse">
:asthūlaś cānaṇuś caiva sthūlo ’ṇuś caiva sarvataḥ
:avarṇaḥ sarvataḥ proktaḥ śyāmo raktānta-locanaḥ
</div>

“The Lord is personal although impersonal, He is atomic although great, and He is blackish and has red eyes although He is colorless.” By material calculation all this may appear contradictory, but if we understand that the Supreme Personality of Godhead has inconceivable potencies, we can accept these facts as eternally possible in Him. In our present condition we cannot understand the spiritual activities and how they occur, but although they are inconceivable in the material context, we should not disregard such contradictory conceptions.

Although it is apparently inconceivable, it is quite possible for the Absolute to reconcile all opposing elements. Śrīmad-Bhāgavatam establishes this in the Sixth Canto ([[Vanisource:SB 6.9.34|SB 6.9.34-37]]):

“O my Lord, Your transcendental pastimes and enjoyments all appear inconceivable because they are not limited by the causal and effective actions of material thought. You can do everything without performing bodily work. The Vedas say that the Absolute Truth has multifarious potencies and does not need to do anything personally. My dear Lord, You are entirely devoid of material qualities. Without anyone’s help, You can create, maintain and dissolve the entire qualitative material manifestation, yet in all such activities You do not change. You do not accept the results of Your activities, unlike ordinary demons and demigods, who suffer or enjoy the reactions of their activities in the material world. Unaffected by the reactions of work, You eternally exist with Your full spiritual potency. This we cannot fully understand.

“Because You are unlimited in Your six opulences, no one can count Your transcendental qualities. Philosophers and other thoughtful persons are overwhelmed by the contradictory manifestations of the physical world and the propositions of logical arguments and judgments. Because they are bewildered by word jugglery and disturbed by the different calculations of the scriptures, their theories cannot touch You, who are the ruler and controller of everyone and whose glories are beyond conception.

“Your inconceivable potency keeps You unattached to the mundane qualities. Surpassing all conceptions of material contemplation, Your pure transcendental knowledge keeps You beyond all speculative processes. By Your inconceivable potency, there is nothing contradictory in You.

“People may sometimes think of You as impersonal or personal, but You are one. For persons who are confused or bewildered, a rope may appear to manifest itself as different kinds of snakes. For similar confused persons who are uncertain about You, You create various philosophical methods in pursuance of their uncertain positions.” We should always remember the differences between spiritual and material actions. The Supreme Lord, being all-spiritual, can perform any act without extraneous help. In the material world, if we want to manufacture an earthen pot, we need the ingredients, a machine and also a laborer. But we should not extend this idea to the actions of the Supreme Lord, for He can create anything in a moment without that which appears necessary in our own conception. When the Lord appears as an incarnation to fulfill a particular purpose, this does not indicate that He is unable to fulfill it without appearing. He can do anything simply by His will, but by His causeless mercy He appears to be dependent upon His devotees. He appears as the son of Yaśodāmātā not because He is dependent on her care but because He accepts such a role by His causeless mercy. When He appears for the protection of His devotees, He naturally accepts trials and tribulations on their behalf.

In the Bhagavad-gītā it is said that the Lord, being equally disposed toward every living being, has no enemies and no friends but that He has special affection for a devotee who always thinks of Him in love. Therefore neutrality and partiality are both among the transcendental qualities of the Lord, and they are properly adjusted by His inconceivable energy. The Lord is Parabrahman, or the source of the impersonal Brahma, which is His all-pervading feature of neutrality. In His personal feature, however, as the owner of all transcendental opulences, the Lord displays His partiality by taking the side of His devotees. Partiality, neutrality and all such qualities are present in God; otherwise they could not be experienced in the creation. Since He is the total existence, all things are properly adjusted in the Absolute. In the relative world such qualities are displayed in a perverted manner, and therefore we experience nonduality as a perverted reflection. Because there is no logic to explain how things happen in the realm of spirit, the Lord is sometimes described as being beyond the range of experience. But if we simply accept the Lord’s inconceivability, we can then adjust all things in Him. Nondevotees cannot understand the Lord’s inconceivable energy, and consequently for them it is said that He is beyond the range of conceivable expression. The author of the Brahma-sūtras accepts this fact and says, śrutes tu śabda-mūlatvāt: the Supreme Personality of Godhead, being inconceivable to an ordinary man, can be understood only through the evidence of the Vedic injunctions. The Skanda Purāṇa confirms, acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet: “Matters inconceivable to a common man should not be a subject for argument.” We find very wonderful qualities even in such material things as jewels and drugs. Indeed, their qualities often appear inconceivable. Therefore if we do not attribute inconceivable potencies to the Supreme Personality of Godhead, we cannot establish His supremacy. It is because of these inconceivable potencies that the glories of the Lord have always been accepted as difficult to understand.

Ignorance and the jugglery of words are very common in human society, but they do not help one understand the inconceivable energies of the Supreme Personality of Godhead. If we accept such ignorance and word jugglery, we cannot accept the Supreme Lord’s perfection in six opulences. For example, one of the opulences of the Supreme Lord is complete knowledge. Therefore, how could ignorance be conceivable in Him? Vedic instructions and sensible arguments establish that the Lord’s maintaining the cosmic manifestation and simultaneously being indifferent to the activities of its maintenance cannot be contradictory, because of His inconceivable energies. To a person who is always absorbed in the thought of snakes, a rope always appears to be a snake, and similarly to a person bewildered by material qualities and devoid of knowledge of the Absolute, the Supreme Personality of Godhead appears according to diverse bewildered conclusions.

Someone might argue that the Absolute would be affected by duality if He were both all-cognizance (Brahman) and the Personality of Godhead with six opulences in full (Bhagavān). To refute such an argument, the aphorism svarūpa-dvayam īkṣyate declares that in spite of appearances, there is no chance of duality in the Absolute, for He is but one in diverse manifestations. Understanding that the Absolute displays varied pastimes by the influence of His energies at once removes the apparent incongruity of His inconceivably opposite energies. Śrīmad-Bhāgavatam ([[Vanisource:SB 3.4.16|SB 3.4.16]]) gives the following description of the inconceivable potency of the Lord:

<div class="quote_verse">
:karmāṇy anīhasya bhavo ’bhavasya te
:durgāśrayo ’thāri-bhayāt palāyanam
:kālātmano yat pramadā-yutāśrayaḥ
:svātman-rateḥ khidyati dhīr vidām iha
</div>

“Although the Supreme Personality of Godhead has nothing to do, He nevertheless acts; although He is always unborn, He nevertheless takes birth; although He is time, fearful to everyone, He flees Mathurā in fear of His enemy to take shelter in a fort; and although He is self-sufficient, He marries 16,000 women. These pastimes seem like bewildering contradictions, even to the most intelligent.” Had these activities of the Lord not been a reality, sages would not have been puzzled by them. Therefore such activities should never be considered imaginary. Whenever the Lord desires, His inconceivable energy (yogamāyā) serves Him in creating and performing such pastimes.

The scriptures known as the Pañcarātra-śāstras are recognized Vedic scriptures that have been accepted by the great ācāryas. These scriptures are not products of the modes of passion and ignorance. Learned scholars and brāhmaṇas therefore always refer to them as sātvata-saṁhitās. The original speaker of these scriptures is Nārāyaṇa, the Supreme Personality of Godhead. This is especially mentioned in the Mokṣa-dharma (349.68), which is part of the Śānti-parva of the Mahābhārata. Liberated sages like Nārada and Vyāsa, who are free from the four defects of conditioned souls, are the propagators of these scriptures. Śrī Nārada Muni is the original speaker of the Pañcarātra-śāstra. Śrīmad-Bhāgavatam is also considered a sātvata-saṁhitā. Indeed, Śrī Caitanya Mahāprabhu declared, śrīmad-bhāgavataṁ purāṇam amalam: “Śrīmad-Bhāgavatam is a spotless Purāṇa.” Malicious editors and scholars who attempt to misrepresent the Pañcarātra-śāstras to refute their regulations are most abominable. In the modern age, such malicious scholars have even commented misleadingly upon the Bhagavad-gītā, which was spoken by Kṛṣṇa, to prove that there is no Kṛṣṇa. How the Māyāvādīs have misrepresented the pāñcarātrika-vidhi will be shown below.

(1) In commenting on Vedānta-sūtra 2.2.42, Śrīpāda Śaṅkarācārya has claimed that Saṅkarṣaṇa is a jīva, an ordinary living entity, but there is no evidence in any Vedic scripture that devotees of the Lord have ever said that Saṅkarṣaṇa is an ordinary living entity. He is an infallible plenary expansion of the Supreme Personality of Godhead in the Viṣṇu category, and He is beyond the creation of material nature. He is the original source of the living entities. The Upaniṣads declare, nityo nityānāṁ cetanaś cetanānām: (Kaṭha Upaniṣad 2.2.13) “He is the supreme living entity among all the living entities.” Therefore He is vibhu-caitanya, the greatest. He is directly the cause of the cosmic manifestation and the infinitesimal living beings. He is the infinite living entity, and ordinary living entities are infinitesimal. Therefore He is never to be considered an ordinary living being, for that would be against the conclusion of the authorized scriptures. The living entities are also beyond the limitations of birth and death. This is the version of the Vedas, and it is accepted by those who follow scriptural injunctions and who have actually descended in the disciplic succession.

(2) In answer to Śaṅkarācārya’s commentary on Vedānta-sūtra 2.2.43, it must be said that the original Viṣṇu of all the Viṣṇu categories, which are distributed in several ways, is Mūla-saṅkarṣaṇa. Mūla means “the original.” Saṅkarṣaṇa is also Viṣṇu, but from Him all other Viṣṇus expand. This is confirmed in the Brahma-saṁhitā (BS 5.38), wherein it is said that just as a flame transferred from another flame acts like the original, so the Viṣṇus who emanate from Mūlasaṅkarṣaṇa are as good as the original Viṣṇu. One should worship that Supreme Personality of Godhead, Govinda, who thus expands Himself.

(3) In reply to the commentary of Śaṅkarācārya on the forty-fourth aphorism, it may be said that no pure devotees strictly following the principles of the Pañcarātra will ever accept the statement that all the expansions of Viṣṇu are different identities, for this idea is completely false. Even Śrīpāda Śaṅkarācārya, in his commentary on the forty-second aphorism, has accepted that the Personality of Godhead can automatically expand Himself variously. Therefore his commentary on the forty-second aphorism and his commentary on the forty-fourth aphorism are contradictory. It is a defect of Māyāvāda commentaries that they make one statement in one place and a contradictory statement in another place as a tactic to refute the Bhāgavata school. Thus Māyāvādī commentators do not even follow regulative principles. It should be noted that the Bhāgavata school accepts the quadruple forms of Nārāyaṇa, but that does not mean that it accepts many Gods. Devotees know perfectly well that the Absolute Truth, the Supreme Personality of Godhead, is one without a second. They are never pantheists, worshipers of many Gods, for this is against the injunction of the Vedas. Devotees completely believe, with strong faith, that Nārāyaṇa is transcendental and has inconceivable proprietorship of various transcendental potencies. We therefore recommend that scholars consult the Laghu-bhāgavatāmṛta of Śrīla Rūpa Gosvāmī, where these ideas are explicitly stated. Śrīpāda Śaṅkarācārya has tried to prove that Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha expand through cause and effect. He has compared Them with earth and earthen pots. That is completely ignorant, however, for there is no such thing as cause and effect in Their expansions (nānyad yat sad-asat-param). The Kūrma Purāṇa also confirms, deha-dehi-vibhedo ’yaṁ neśvare vidyate kvacit: “There is no difference between body and soul in the Supreme Personality of Godhead.” Cause and effect are material. For example, it is seen that a father’s body is the cause of a son’s body, but the soul is neither cause nor effect. On the spiritual platform there are none of the differences we find in cause and effect. Since all the forms of the Supreme Personality of Godhead are spiritually supreme, They are equally controllers of material nature. Standing on the fourth dimension, They are predominating figures on the transcendental platform. There is no trace of material contamination in Their expansions because material laws cannot influence Them. There is no such rule as cause and effect outside of the material world. Therefore the understanding of cause and effect cannot approach the full, transcendental, complete expansions of the Supreme Personality of Godhead. The Vedic literature proves this:

<div class="quote_verse">
:oṁ pūrṇam adaḥ pūrṇam idaṁ pūrṇāt pūrṇam udacyate
:pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate
:([[Vanisource:ISO Invocation|Īśo Invocation]])
</div>

“The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the complete whole is also complete by itself. Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance.” (Bṛhad-āraṇyaka Upaniṣad 5.1) It is most apparent that nondevotees violate the rules and regulations of devotional service to equate the whole cosmic manifestation, which is the external feature of Viṣṇu, with the Supreme Personality of Godhead, who is the controller of māyā, or with His quadruple expansions. Equating māyā with spirit, or māyā with the Lord, is a sign of atheism. The cosmic creation, which manifests life in forms from Brahmā to the ant, is the external feature of the Supreme Lord. It comprises one fourth of the Lord’s energy, as confirmed in the Bhagavad-gītā (ekāṁśena sthito jagat ([[Vanisource:BG 10.42 (1972)|BG 10.42]])). The cosmic manifestation of the illusory energy is material nature, and everything within material nature is made of matter. Therefore, one should not try to compare the expansions of material nature to the catur-vyūha, the quadruple expansions of the Personality of Godhead, but unfortunately the Māyāvādī school unreasonably attempts to do this.

(4) To answer Śaṅkarācārya’s commentary on Vedānta-sūtra 2.2.45, the substance of the transcendental qualities and their spiritual nature is described in the Laghu-bhāgavatāmṛta (Pūrva 5.208-214) as follows: “Some say that transcendence must be void of all qualities because qualities are manifested only in matter. According to them, all qualities are like temporary, flickering mirages. But this is not acceptable. Since the Supreme Personality of Godhead is absolute, His qualities are nondifferent from Him. His form, name, qualities and everything else pertaining to Him are as spiritual as He is. Every qualitative expansion of the absolute Personality of Godhead is identical with Him. Since the Absolute Truth, the Personality of Godhead, is the reservoir of all pleasure, all the transcendental qualities that expand from Him are also reservoirs of pleasure. This is confirmed in the scripture known as Brahma-tarka, which states that the Supreme Lord Hari is qualified by Himself, and therefore Viṣṇu and His pure devotees and their transcendental qualities cannot be different from their persons. In the Viṣṇu Purāṇa Lord Viṣṇu is worshiped in the following words: ‘Let the Supreme Personality of Godhead be merciful toward us. His existence is never infected by material qualities.’ In the same Viṣṇu Purāṇa it is also said that all the qualities attributed to the Supreme Lord, such as knowledge, opulence, beauty, strength and influence, are known to be nondifferent from Him. This is also confirmed in the Padma Purāṇa, which explains that whenever the Supreme Lord is described as having no qualities, this should be understood to indicate that He is devoid of material qualities. In the First Canto of Śrīmad-Bhāgavatam ([[Vanisource:SB 1.16.26-30|SB 1.16.29]]) it is said, ‘O Dharma, protector of religious principles, all noble and sublime qualities are eternally manifested in the person of Kṛṣṇa, and devotees and transcendentalists who aspire to become faithful also desire to possess such transcendental qualities.’” It is therefore to be understood that Lord Śrī Kṛṣṇa, the transcendental form of absolute bliss, is the fountainhead of all pleasurable transcendental qualities and inconceivable potencies. In this connection we may recommend references to Śrīmad-Bhāgavatam, Third Canto, Chapter Twenty-six, verses [[Vanisource:SB 3.26.21|21]], [[Vanisource:SB 3.26.25|25]], [[Vanisource:SB 3.26.27|27]] and [[Vanisource:SB 3.26.28|28]].

Śrīpāda Rāmānujācārya has also refuted the arguments of Śaṅkara in his own commentary on the Vedānta-sūtra, which is known as the Śrī-bhāṣya: “Śrīpāda Śaṅkarācārya has tried to equate the Pañcarātras with the philosophy of the atheist Kapila, and thus he has tried to prove that the Pañcarātras contradict the Vedic injunctions. The Pañcarātras state that the personality of jīva called Saṅkarṣaṇa has emerged from Vāsudeva, the supreme cause of all causes, that Pradyumna, the mind, has come from Saṅkarṣaṇa, and that Aniruddha, the ego, has come from Pradyumna. But one cannot say that the living entity (jīva) takes birth or is created, for such a statement is against the injunction of the Vedas. As stated in the Kaṭha Upaniṣad (2.18), living entities, as individual spiritual souls, can have neither birth nor death. All Vedic literature declares that the living entities are eternal. Therefore when it is said that Saṅkarṣaṇa is jīva, this indicates that He is the predominating Deity of the living entities. Similarly, Pradyumna is the predominating Deity of the mind, and Aniruddha is the predominating Deity of the ego.

“It has been said that Pradyumna, the mind, was produced from Saṅkarṣaṇa. But if Saṅkarṣaṇa were a living entity, this could not be accepted, because a living entity cannot be the cause of the mind. The Vedic injunctions state that everything—including life, mind and the senses—comes from the Supreme Personality of Godhead. It is impossible for the mind to be produced by a living entity, for the Vedas state that everything comes from the Absolute Truth, the Supreme Lord.

“Saṅkarṣaṇa, Pradyumna and Aniruddha have all the potent features of the absolute Personality of Godhead, according to the revealed scriptures, which contain undeniable facts that no one can refute. Therefore these members of the quadruple manifestation are never to be considered ordinary living beings. Each of Them is a plenary expansion of the Absolute Godhead, and thus each is identical with the Supreme Lord in knowledge, opulence, energy, influence, prowess and potencies. The evidence of the Pañcarātras cannot be neglected. Only untrained persons who have not genuinely studied the Pañcarātras think that the Pañcarātras contradict the śrutis regarding the birth or beginning of the living entity. In this connection, we must accept the verdict of Śrīmad-Bhāgavatam, which says, ‘The absolute Personality of Godhead, who is known as Vāsudeva and who is very affectionate toward His surrendered devotees, expands Himself in quadruple forms who are subordinate to Him and at the same time identical with Him in all respects.’ The Pauṣkara-saṁhitā states, ‘The scriptures that recommend that brāhmaṇas worship the quadruple forms of the Supreme Personality of Godhead are called āgamas [authorized Vedic literatures].’ In all Vaiṣṇava literature it is said that worshiping these quadruple forms is as good as worshiping the Supreme Personality of Godhead Vāsudeva, who in His different expansions, complete in six opulences, can accept offerings from His devotees of the results of their prescribed duties. Worshiping the expansions for pastimes, such as Nṛsiṁha, Rāma, Śeṣa and Kūrma, promotes one to the worship of the Saṅkarṣaṇa quadruple. From that position one is raised to the platform of worshiping Vāsudeva, the Supreme Brahman. In the Pauṣkara-saṁhitā it is said, ‘If one fully worships according to the regulative principles, one can attain the Supreme Personality of Godhead, Vāsudeva.’ It is to be accepted that Saṅkarṣaṇa, Pradyumna and Aniruddha are as good as Lord Vāsudeva, for They all have inconceivable power and can accept transcendental forms like Vāsudeva. Saṅkarṣaṇa, Pradyumna and Aniruddha are never born, but They can manifest Themselves in various incarnations before the eyes of pure devotees. This is the conclusion of all Vedic literature. That the Lord can manifest Himself before His devotees by His inconceivable power is not against the teaching of the Pañcarātras. Since Saṅkarṣaṇa, Pradyumna and Aniruddha are, respectively, the predominating Deities of all living entities, the total mind and the total ego, the designation of Saṅkarṣaṇa, Pradyumna and Aniruddha as ‘jīva,’ ‘mind’ and ‘ego’ are never contradictory to the statements of the scriptures. These terms identify these Deities, just as the terms ‘sky’ and ‘light’ sometimes identify the Absolute Brahman.

“The scriptures completely deny the birth or production of the living entity. In the Parama-saṁhitā it is described that material nature, which is used for others’ purposes, is factually inert and always subject to transformation. The field of material nature is the arena of the activities of fruitive actors, and since the material field is externally related with the Supreme Personality of Godhead, it is also eternal. In every saṁhitā, the jīva (living entity) has been accepted as eternal, and in the Pañcarātras the birth of the jīva is completely denied. Anything that is produced must also be annihilated. Therefore if we accept the birth of the living entity, we also have to accept his annihilation. But since the Vedic literatures say that the living entity is eternal, one should not think the living being to be produced at a certain time. In the beginning of the Parama-saṁhitā it is definitely stated that the face of material nature is constantly changeable. Therefore ‘beginning,’ ‘annihilation’ and all such terms are applicable only in the material nature.

“Considering all these points, one should understand that Śaṅkarācārya’s statement that Saṅkarṣaṇa is born as a jīva is completely against the Vedic statements. His assertions are completely refuted by the above arguments. In this connection the commentary of Śrīdhara Svāmī on Śrīmad-Bhāgavatam ([[Vanisource:SB 3.1.34|SB 3.1.34]]) is very helpful.” For a detailed refutation of Śaṅkarācārya’s arguments attempting to prove Saṅkarṣaṇa an ordinary living being, one may refer to Śrīmat Sudarśanācārya’s commentary on the Śrī-bhāṣya, which is known as the Śruta-prakāśikā.

The original quadruple forms—Kṛṣṇa, Baladeva, Pradyumna and Aniruddha—expand into another quadruple, which is present in the Vaikuṇṭha planets of the spiritual sky. Therefore the quadruple forms in the spiritual sky are the second manifestation of the original quadruple in Dvārakā. As explained above, Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are all changeless, transcendental plenary expansions of the Supreme Lord who have no relation to the material modes. The Saṅkarṣaṇa form in the second quadruple is not only a representation of Balarāma but also the original cause of the Causal Ocean, where Kāraṇodakaśāyī Viṣṇu lies asleep, breathing out the seeds of innumerable universes.

In the spiritual sky there is a spiritual creative energy technically called śuddha-sattva, which is a pure spiritual energy that sustains all the Vaikuṇṭha planets with the full opulences of knowledge, wealth, prowess, etc. All these actions of śuddha-sattva display the potencies of Mahā-saṅkarṣaṇa, who is the ultimate reservoir of all individual living entities who are suffering in the material world. When the cosmic creation is annihilated, the living entities, who are indestructible by nature, rest in the body of Mahā-saṅkarṣaṇa. Saṅkarṣaṇa is therefore sometimes called the total jīva. As spiritual sparks, the living entities have the tendency to be inactive in the association of the material energy, just as sparks of a fire have the tendency to be extinguished as soon as they leave the fire. The spiritual nature of the living being can be rekindled, however, in association with the Supreme Being. Because the living being can appear either in matter or in spirit, the jīva is called the marginal potency.

Saṅkarṣaṇa is the origin of Kāraṇa Viṣṇu, who is the original form who creates the universes, and that Saṅkarṣaṇa is but a plenary expansion of Śrī Nityānanda Rāma.
</div>
</div>
</div>

I compose books by speaking into a dictaphone, and when the dictaphone is replayed, it appears that I am speaking personally, but actually I am not. I spoke personally, but then the dictaphone tape, which is separate from me, acts exactly like me

2026-03-18T11:19:01Z

Sunnanya:

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<div id="facts">
{{terms|"I compose books by speaking into a dictaphone, and when the dictaphone is replayed, it appears that I am speaking personally, but actually I am not. I spoke personally, but then the dictaphone tape, which is separate from me, acts exactly like me"}}
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[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 07 Purports - Lord Caitanya in Five Features]]
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[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Adi-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
The separated energy can be understood from a practical example. I compose books by speaking into a dictaphone, and when the dictaphone is replayed, it appears that I am speaking personally, but actually I am not. I spoke personally, but then the dictaphone tape, which is separate from me, acts exactly like me. Similarly, the material energy originally emanates from the Supreme Personality of Godhead, but it acts separately, although the energy is supplied by the Lord.
</div>

<div class="quote_link">
[[Vanisource:CC Adi 7.119|CC Adi 7.119, Translation and Purport]]
</div>
<div class="quote_translation">
“‘The potency of Lord Viṣṇu is summarized in three categories—namely, the spiritual potency, the living entities and ignorance. The spiritual potency is full of knowledge; the living entities, although belonging to the spiritual potency, are subject to bewilderment; and the third energy, which is full of ignorance, is always visible in fruitive activities.’
</div>
<div class="text">
This is a quotation from the Viṣṇu Purāṇa (6.7.61).

In the previous verse, quoted from the Bhagavad-gītā, it has been established that the living entities are to be categorized among the Lord’s potencies. The Lord is potent, and there are varieties of potencies (parāsya śaktir vividhaiva śrūyate ([[Vanisource:CC Madhya 13.65|CC Madhya 13.65, purport]])). Now, in this quotation from the Viṣṇu Purāṇa, this is further confirmed. There are varieties of potencies, and they have been divided into three categories—namely, spiritual, marginal and external.

The spiritual potency is manifested in the spiritual world. Kṛṣṇa’s form, qualities, activities and entourage are all spiritual. This is confirmed in the Bhagavad-gītā ([[Vanisource:BG 4.6 (1972)|BG 4.6]]):

<div class="quote_verse">
:ajo ’pi sann avyayātmā bhūtānām īśvaro ’pi san
:prakṛtiṁ svām adhiṣṭhāya sambhavāmy ātma-māyayā
</div>

([[Vanisource:BG 4.6 (1972)|BG 4.6]])

“Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, by My spiritual potency I still appear in every millennium in My original transcendental form.” Ātma-māyā refers to the spiritual potency. When Kṛṣṇa comes to this or any other universe, He does so with His spiritual potency. We take birth by the force of the material potency, but as stated here with reference to the Viṣṇu Purāṇa, the kṣetra-jña, or living entity, belongs to the spiritual potency; thus when we free ourselves from the clutches of the material potency we can also enter the spiritual world.

The material potency is the energy of darkness, or complete ignorance of spiritual activities. In the material potency, the living entity engages himself in fruitive activities, thinking that he can be happy through expansion in terms of material energy. This fact is prominently manifest in this Age of Kali because human society, not understanding the spiritual nature, is busily expanding in material activities. The men of the present day are almost unaware of their spiritual identity. They think that they are products of the elements of the material world and that everything will end with the annihilation of the body. Therefore they conclude that as long as one has a material body consisting of material senses, one should enjoy the senses as much as possible. Since they are atheists, they do not care whether there is a next life. Such activities are described in this verse as avidyā-karma-saṁjñānyā.

The material energy is separated from the spiritual energy of the Supreme Personality of Godhead. Thus although it is originally created by the Supreme Lord, He is not actually present within it. The Lord also confirms in the Bhagavad-gītā ([[Vanisource:BG 9.4 (1972)|BG 9.4]]), mat-sthāni sarva-bhūtāni: “Everything is resting on Me.” This indicates that everything is resting on His own energy. For example, the planets are resting within outer space, which is the separated energy of Kṛṣṇa. The Lord explains in the Bhagavad-gītā ([[Vanisource:BG 7.4 (1972)|BG 7.4]]):

<div class="quote_verse">
:bhūmir āpo ’nalo vāyuḥ khaṁ mano buddhir eva ca
:ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā
</div>

“Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies.” The separated energy acts as if it were independent, but here it is said that although such energies are certainly factual, they are not independent but merely separated.

The separated energy can be understood from a practical example. I compose books by speaking into a dictaphone, and when the dictaphone is replayed, it appears that I am speaking personally, but actually I am not. I spoke personally, but then the dictaphone tape, which is separate from me, acts exactly like me. Similarly, the material energy originally emanates from the Supreme Personality of Godhead, but it acts separately, although the energy is supplied by the Lord. This is also explained in the Bhagavad-gītā ([[Vanisource:BG 9.10 (1972)|BG 9.10]]): mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram. “This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings.” Under the guidance or superintendence of the Supreme Personality of Godhead, the material energy works as if independent, although it is not actually independent.

In this verse from the Viṣṇu Purāṇa the total energy of the Supreme Personality of Godhead is classified in three divisions—namely, the spiritual or internal potency of the Lord, the marginal potency, or kṣetra-jña (the living entity), and the material potency, which is separated from the Supreme Personality of Godhead and appears to act independently. When Śrīla Vyāsadeva, by meditation and self-realization, saw the Supreme Personality of Godhead, he also saw the separated energy of the Lord standing behind Him (apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam). Vyāsadeva also realized that it is this separated energy of the Lord, the material energy, that covers the knowledge of the living entities (yayā sammohito jīva ātmānaṁ tri-guṇātmakam ([[Vanisource:SB 1.7.5|SB 1.7.5]])). The separated, material energy bewilders the living entities (jīvas), and thus they work very hard under its influence, not knowing that they are not fulfilling their mission in life. Unfortunately, most of them think that they are the body and should therefore enjoy the material senses irresponsibly since when death comes everything will be finished. This atheistic philosophy also flourished in India, where it was sometimes propagated by Cārvāka Muni, who said:

<div class="quote_verse">
:ṛṇaṁ kṛtvā ghṛtaṁ pibet yāvaj jīvet sukhaṁ jīvet
:bhasmī-bhūtasya dehasya kutaḥ punar āgamano bhavet
</div>

His theory was that as long as one lives one should eat as much ghee as possible. In India, ghee (clarified butter) is a basic ingredient in preparing many varieties of food. Since everyone wants to enjoy nice food, Cārvāka Muni advised that one eat as much ghee as possible. One may say, “I have no money. How shall I purchase ghee?” Cārvāka Muni, however, says, “If you have no money, then beg, borrow or steal, but in some way secure ghee and enjoy life.” For one who further objects that he will be held accountable for such unauthorized activities as begging, borrowing and stealing, Cārvāka Muni replies, “You will not be held responsible. As soon as your body is burned to ashes after death, everything is finished.” This is called ignorance. From the Bhagavad-gītā it is understood that one does not die with the annihilation of his body (na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20 (1972)|BG 2.20]])). The annihilation of one body involves changing to another (tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]])). Therefore, to perform irresponsible activities in the material world is very dangerous. Without knowledge of the spirit soul and its transmigration, people are allured by the material energy to engage in many such activities, as if one could become happy simply by dint of material knowledge, without reference to spiritual existence. Therefore the entire material world and its activities are referred to as avidyā-karma-saṁjñānyā.

In order to dissipate the ignorance of the human beings who work under the material energy, which is separated from the Supreme Personality of Godhead, the Lord comes down to revive their original nature of spiritual activities (yadā yadā hi dharmasya glānir bhavati bhārata ([[Vanisource:BG 4.7 (1972)|BG 4.7]])). As soon as they deviate from their original nature, the Lord comes to teach them, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: “My dear living entities, give up all material activities and simply surrender unto Me for protection.” ([[Vanisource:BG 18.66 (1972)|BG 18.66]]) It is the statement of Cārvāka Muni that one should beg, borrow or steal money to purchase ghee and enjoy life (ṛṇaṁ kṛtvā ghṛtaṁ pibet). Thus even the greatest atheist of India recommends that one eat ghee, not meat. No one could conceive of human beings’ eating meat like tigers and dogs, but men have become so degraded that they are just like animals and can no longer claim to have a human civilization.
</div>
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</div>

Like an unfortunate person who acts madly, haunted by ghosts, a materialist haunted by the ghost of lust forgets his real business so that he can enjoy so-called happiness in the bodily concept of life

2026-03-18T11:03:08Z

Sunnanya:

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<div id="facts">
{{terms|"Like an unfortunate person who acts madly, haunted by ghosts, a materialist haunted by the ghost of lust forgets his real business so that he can enjoy so-called happiness in the bodily concept of life"}}
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[[Category:Srimad-Bhagavatam, Canto 09 Chapter 19 Purports - King Yayati Achieves Liberation]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
</div>
<div id="SB91956_0" class="quote" parent="SB_Canto_9" book="SB" index="660" link="SB 9.19.5-6" link_text="SB 9.19.5-6">
<div class="heading">A materialistic rascal does not know that he is not the body but a spiritual soul within the body. However, one should understand his real position and cultivate knowledge by which to get free from bodily entanglement. Like an unfortunate person who acts madly, haunted by ghosts, a materialist haunted by the ghost of lust forgets his real business so that he can enjoy so-called happiness in the bodily concept of life.
</div>
<span class="link">[[Vanisource:SB 9.19.5-6|SB 9.19.5-6, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When the she-goat, who had very nice hips, got out of the well and saw the very handsome he-goat, she desired to accept him as her husband. When she did so, many other she-goats also desired him as their husband because he had a very beautiful bodily structure and a nice mustache and beard and was expert in discharging semen and in the art of sexual intercourse. Therefore, just as a person haunted by a ghost exhibits madness, the best of the he-goats, attracted by the many she-goats, engaged in erotic activities and naturally forgot his real business of self-realization.</p>
</div>
<div class="purport text"><p>Materialists are certainly very much attracted by sexual intercourse. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). Although one becomes a gṛhastha, or householder, to enjoy sex life to his heart's content, one is never satisfied. Such a lusty materialist is like a goat, for it is said that if goats meant for slaughter get the opportunity, they enjoy sex before being killed. Human beings, however, are meant for self-realization.</p>
:tapo divyaṁ putrakā yena sattvaṁ
:śuddhyed yasmād brahma-saukhyaṁ tv anantam
:([[Vanisource:SB 5.5.1|SB 5.5.1]])
<p>Human life is meant for realization of the self, the spiritual soul within the body (dehino 'smin yathā dehe ([[Vanisource:BG 2.13 (1972)|BG 2.13]])). A materialistic rascal does not know that he is not the body but a spiritual soul within the body. However, one should understand his real position and cultivate knowledge by which to get free from bodily entanglement. Like an unfortunate person who acts madly, haunted by ghosts, a materialist haunted by the ghost of lust forgets his real business so that he can enjoy so-called happiness in the bodily concept of life.</p>
</div>
</div>
</div>

Lord Sri Krsna, the Personality of Godhead, along with Balarama, played like a human being, and so masked He performed many superhuman acts

2026-03-18T11:02:21Z

Sunnanya:

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<div id="facts">
{{terms|"Lord Sri Krsna, the Personality of Godhead, along with Balarama, played like a human being, and so masked He performed many superhuman acts"}}
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</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">
Lord Śrī Kṛṣṇa, the Personality of Godhead, along with Balarāma, played like a human being, and so masked He performed many superhuman acts.
</div>

<div class="quote_link">
[[Vanisource:SB 1.1.20|SB 1.1.20, Translation and Purport]]
</div>
<div class="quote_translation">
Lord Śrī Kṛṣṇa, the Personality of Godhead, along with Balarāma, played like a human being, and so masked He performed many superhuman acts.
</div>
<div class="text">
The doctrines of anthropomorphism and zoomorphism are never applicable to Śrī Kṛṣṇa, or the Personality of Godhead. The theory that a man becomes God by dint of penance and austerities is very much rampant nowadays, especially in India. Since Lord Rāma, Lord Kṛṣṇa and Lord Caitanya Mahāprabhu were detected by the sages and saints to be the Personality of Godhead as indicated in revealed scriptures, many unscrupulous men have created their own incarnations. This process of concocting an incarnation of God has become an ordinary business, especially in Bengal. Any popular personality with a few traits of mystic powers will display some feat of jugglery and easily become an incarnation of Godhead by popular vote. Lord Śrī Kṛṣṇa was not that type of incarnation. He was actually the Personality of Godhead from the very beginning of His appearance. He appeared before His so-called mother as four-armed Viṣṇu. Then, at the request of the mother, He became like a human child and at once left her for another devotee at Gokula, where He was accepted as the son of Nanda Mahārāja and Yaśodā Mātā. Similarly, Śrī Baladeva, the counterpart of Lord Śrī Kṛṣṇa, was also considered a human child born of another wife of Śrī Vasudeva. In Bhagavad-gītā, the Lord says that His birth and deeds are transcendental and that anyone who is so fortunate as to know the transcendental nature of His birth and deeds will at once become liberated and eligible to return to the kingdom of God. So knowledge of the transcendental nature of the birth and deeds of Lord Śrī Kṛṣṇa is sufficient for liberation. In the Bhāgavatam, the transcendental nature of the Lord is described in nine cantos, and in the Tenth Canto His specific pastimes are taken up. All this becomes known as one's reading of this literature progresses. It is important to note here, however, that the Lord exhibited His divinity even from the lap of His mother, that His deeds are all superhuman (He lifted Govardhana Hill at the age of seven), and that all these acts definitely prove Him to be actually the Supreme Personality of Godhead. Yet, due to His mystic covering, He was always accepted as an ordinary human child by His so-called father and mother and other relatives. Whenever some herculean task was performed by Him, the father and mother took it otherwise. And they remained satisfied with unflinching filial love for their son. As such, the sages of Naimiṣāraṇya describe Him as apparently resembling a human being, but actually He is the supreme almighty Personality of Godhead.
</div>
</div>
</div>

Meditating on the lotus feet of the Lord acts like a thunderbolt on the mountain of dirt (in the form of desires to lord it over material nature) in the mind of the yogi

2026-03-18T11:01:08Z

Sunnanya:

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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 28 Purports - Kapila's Instructions on the Execution of Devotional Service]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB32822_0" class="quote" parent="SB_Canto_3" book="SB" index="1168" link="SB 3.28.22" link_text="SB 3.28.22">
<div class="heading">Another significant point of this verse is that the mind of the conditioned soul, on account of its association with the material energy from time immemorial, contains heaps of dirt in the form of desires to lord it over material nature. This dirt is like a mountain, but a mountain can be shattered when hit by a thunderbolt. Meditating on the lotus feet of the Lord acts like a thunderbolt on the mountain of dirt in the mind of the yogī.
</div>
<span class="link">[[Vanisource:SB 3.28.22|SB 3.28.22, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The blessed Lord Śiva becomes all the more blessed by bearing on his head the holy waters of the Ganges, which has its source in the water that washed the Lord's lotus feet. The Lord's feet act like thunderbolts hurled to shatter the mountain of sin stored in the mind of the meditating devotee. One should therefore meditate on the lotus feet of the Lord for a long time.</p>
</div>
<div class="purport text"><p>In this verse the position of Lord Śiva is specifically mentioned. The impersonalist suggests that the Absolute Truth has no form and that one can therefore equally imagine the form of Viṣṇu or Lord Śiva or the goddess Durgā or their son Gaṇeśa. But actually the Supreme Personality of Godhead is the supreme master of everyone. In the Caitanya-caritāmṛta ([[Vanisource:CC Adi 5.142|CC Adi 5.142]]) it is said, ekale īśvara kṛṣṇa, ara saba bhṛtya: the Supreme Lord is Kṛṣṇa, and everyone else, including Lord Śiva and Lord Brahmā—not to mention other demigods—is a servant of Kṛṣṇa. The same principle is described here. Lord Śiva is important because he is holding on his head the holy Ganges water, which has its origin in the foot-wash of Lord Viṣṇu. In the Hari-bhakti-vilāsa, by Sanātana Gosvāmī, it is said that anyone who puts the Supreme Lord and the demigods, including Lord Śiva and Lord Brahmā, on the same level, at once becomes a pāṣaṇḍī, or atheist. We should never consider that the Supreme Lord Viṣṇu and the demigods are on an equal footing.</p>
<p>Another significant point of this verse is that the mind of the conditioned soul, on account of its association with the material energy from time immemorial, contains heaps of dirt in the form of desires to lord it over material nature. This dirt is like a mountain, but a mountain can be shattered when hit by a thunderbolt. Meditating on the lotus feet of the Lord acts like a thunderbolt on the mountain of dirt in the mind of the yogī. If a yogī wants to shatter the mountain of dirt in his mind, he should concentrate on the lotus feet of the Lord and not imagine something void or impersonal. Because the dirt has accumulated like a solid mountain, one must meditate on the lotus feet of the Lord for quite a long time. For one who is accustomed to thinking of the lotus feet of the Lord constantly, however, it is a different matter. The devotees are so fixed on the lotus feet of the Lord that they do not think of anything else. Those who practice the yoga system must meditate on the lotus feet of the Lord for a long time after following the regulative principles and thereby controlling the senses.</p>
<p>It is specifically mentioned here, bhagavataś caraṇāravindam: one has to think of the lotus feet of the Lord. The Māyāvādīs imagine that one can think of the lotus feet of Lord Śiva or Lord Brahmā or the goddess Durgā to achieve liberation, but this is not so. Bhagavataḥ is specifically mentioned. Bhagavataḥ means "of the Supreme Personality of Godhead, Viṣṇu," and no one else. Another significant phrase in this verse is śivaḥ śivo 'bhūt. By his constitutional position, Lord Śiva is always great and auspicious, but since he has accepted on his head the Ganges water, which emanated from the lotus feet of the Lord, he has become even more auspicious and important. The stress is on the lotus feet of the Lord. A relationship with the lotus feet of the Lord can even enhance the importance of Lord Śiva, what to speak of other, ordinary living entities.</p>
</div>
</div>
</div>

My dear friend, Krsna acts just like a hunter. This hunter does not care for piety or impiety; He simply creates many devices to conquer the cores of the hearts of the doelike gopis

2026-02-12T13:18:55Z

Sunnanya:

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<div id="facts">
{{terms|"My dear friend, Kṛṣṇa acts just like a hunter. This hunter does not care for piety or impiety; He simply creates many devices to conquer the cores of the hearts of the doelike gopīs"}}
{{notes|}}
{{compiler|MahaprabhuCaitanya}}
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[[Category:Sri Caitanya-caritamrta, Antya-lila Chapter 15 - The Transcendental Madness of Lord Sri Caitanya Mahaprabhu]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Antya-lila 20 Chapters]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Antya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
My dear friend, Kṛṣṇa acts just like a hunter. This hunter does not care for piety or impiety; He simply creates many devices to conquer the cores of the hearts of the doelike gopīs.
</div>

<div class="quote_link">
[[Vanisource:CC Antya 15.72|CC Antya 15.72, Translation]]
</div>
<div class="quote_translation">
My dear friend, Kṛṣṇa acts just like a hunter. This hunter does not care for piety or impiety; He simply creates many devices to conquer the cores of the hearts of the doelike gopīs.
</div>
</div>
</div>

One must not only think that he is Brahman, but must act like Brahman. One who only thinks himself Brahman is an impersonalist. And one who acts like Brahman is the pure devotee

2026-02-12T13:16:13Z

Sunnanya:

<div id="compilation">
<div id="facts">
{{terms|"One must not only think that he is Brahman, but must act like Brahman. One who only thinks himself Brahman is an impersonalist. And one who acts like Brahman is the pure devotee"}}
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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 15 Purports - The Pandavas Retire Timely]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]

</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB11542_0" class="quote" parent="SB_Canto_1" book="SB" index="611" link="SB 1.15.42" link_text="SB 1.15.42">
<div class="heading">That is the process of ending material existence. One must not only think that he is Brahman, but must act like Brahman. One who only thinks himself Brahman is an impersonalist. And one who acts like Brahman is the pure devotee.
</div>
<span class="link">[[Vanisource:SB 1.15.42|SB 1.15.42, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thus annihilating the gross body of five elements into the three qualitative modes of material nature, he merged them in one nescience and then absorbed that nescience in the self, Brahman, which is inexhaustible in all circumstances.</p>
</div>
<div class="purport text"><p>All that is manifested in the material world is the product of the mahat-tattva-avyakta, and things that are visible in our material vision are nothing but combinations and permutations of such variegated material products. But the living entity is different from such material products. It is due to the living entity's forgetfulness of his eternal nature as eternal servitor of the Lord, and his false conception of being a so-called lord of the material nature, that he is obliged to enter into the existence of false sense enjoyment. Thus a concomitant generation of material energies is the principal cause of the mind's being materially affected. Thus the gross body of five elements is produced. Mahārāja Yudhiṣṭhira reversed the action and merged the five elements of the body in the three modes of material nature. The qualitative distinction of the body as being good, bad or mediocre is extinguished, and again the qualitative manifestations become merged in the material energy, which is produced from a false sense of the pure living being. When one is thus inclined to become an associate of the Supreme Lord, the Personality of Godhead, in one of the innumerable planets of the spiritual sky, especially in Goloka Vṛndāvana, one has to think always that he is different from the material energy; he has nothing to do with it, and he has to realize himself as pure spirit, Brahman, qualitatively equal with the Supreme Brahman (Parameśvara). Mahārāja Yudhiṣṭhira, after distributing his kingdom to Parīkṣit and Vajra, did not think himself Emperor of the world or head of the Kuru dynasty. This sense of freedom from material relations, as well as freedom from the material encagement of the gross and subtle encirclement, makes one free to act as the servitor of the Lord, even though one is in the material world. This stage is called the jīvan-mukta stage, or the liberated stage, even in the material world. That is the process of ending material existence. One must not only think that he is Brahman, but must act like Brahman. One who only thinks himself Brahman is an impersonalist. And one who acts like Brahman is the pure devotee.</p>
</div>
</div>
</div>

One who acts like a dog or hog in the present body will certainly be forced to accept the body of a dog or hog in the next life

2026-02-12T13:11:39Z

Sunnanya:

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{{terms|"One who acts like a dog or hog in the present body will certainly be forced to accept the body of a dog or hog in the next life"}}
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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 29 Purports - Talks Between Narada and King Pracinabarhi]]
[[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">
Material nature is very strong, and the material modes force one to accept another body. This force is visible when the living entity transmigrates from a superior body to an inferior one. One who acts like a dog or hog in the present body will certainly be forced to accept the body of a dog or hog in the next life. A person may be enjoying the body of a prime minister or a president, but when he understands that he will be forced to accept the body of a dog or hog, he chooses not to leave the present body.
</div>

<div class="quote_link">
[[Vanisource:SB 4.29.76-77|SB 4.29.76-77, Translation and Purport]]
</div>
<div class="quote_translation">
The caterpillar transports itself from one leaf to another by capturing one leaf before giving up the other. Similarly, according to his previous work, the living entity must capture another body before giving up the one he has. This is because the mind is the reservoir of all kinds of desires.
</div>
<div class="text">
A living entity too much absorbed in material activity becomes very much attracted to the material body. Even at the point of death, he thinks of his present body and the relatives connected to it. Thus he remains fully absorbed in the bodily conception of life, so much so that even at the point of death he abhors leaving his present body. Sometimes it is found that a person on the verge of death remains in a coma for many days before giving up the body. This is common among so-called leaders and politicians who think that without their presence the entire country and all society will be in chaos. This is called māyā. Political leaders do not like to leave their political posts, and they either have to be shot by an enemy or obliged to leave by the arrival of death. By superior arrangement a living entity is offered another body, but because of his attraction to the present body, he does not like to transfer himself to another body. Thus he is forced to accept another body by the laws of nature.

<div class="quote_verse">
:prakṛteḥ kriyamāṇāni
:guṇaiḥ karmāṇi sarvaśaḥ
:ahaṅkāra-vimūḍhātmā
:kartāham iti manyate
</div>

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the doer of activities that are in actuality carried out by nature." ([[Vanisource:BG 3.27 (1972)|BG 3.27]])

Material nature is very strong, and the material modes force one to accept another body. This force is visible when the living entity transmigrates from a superior body to an inferior one. One who acts like a dog or hog in the present body will certainly be forced to accept the body of a dog or hog in the next life. A person may be enjoying the body of a prime minister or a president, but when he understands that he will be forced to accept the body of a dog or hog, he chooses not to leave the present body. Therefore he lies in a coma many days before death. This has been experienced by many politicians at the time of death. The conclusion is that the next body is already determined by superior control. The living entity immediately gives up the present body and enters another. Sometimes in the present body the living entity feels that many of his desires and imaginations are not fulfilled. Those who are overly attracted to their life situation are forced to remain in a ghostly body and are not allowed to accept another gross body. Even in the body of a ghost, they create disturbances for neighbors and relatives. The mind is the prime cause of such a situation. According to one's mind, different types of bodies are generated, and one is forced to accept them. As confirmed in Bhagavad-gītā ([[Vanisource:BG 8.6 (1972)|BG 8.6]]):

<div class="quote_verse">
:yaṁ yaṁ vāpi smaran bhāvaṁ
:tyajaty ante kalevaram
:taṁ tam evaiti kaunteya
:sadā tad-bhāva-bhāvitaḥ
</div>

"Whatever state of being one remembers when he quits his body, that state he will attain without fail." Within one's body and mind, one can think as either a dog or a god, and the next life is offered to him accordingly. This is explained in Bhagavad-gītā ([[Vanisource:BG 13.22 (1972)|BG 13.22]]):

<div class="quote_verse">
:puruṣaḥ prakṛti-stho hi
:bhuṅkte prakṛtijān guṇān
:kāraṇaṁ guṇa-saṅgo 'sya
:sad-asad-yoni-janmasu
</div>

"The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species." The living entity may transmigrate to either a superior or inferior body according to his association with the modes of material nature. If he associates with the mode of ignorance, he gets the body of an animal or an inferior man, but if he associates with the mode of goodness or passion, he gets a body accordingly. This is also confirmed in Bhagavad-gītā ([[Vanisource:BG 14.18 (1972)|BG 14.18]]):

<div class="quote_verse">
:ūrdhvaṁ gacchanti sattva-sthā
:madhye tiṣṭhanti rājasāḥ
:jaghanya-guṇa-vṛtti-sthā
:adho gacchanti tāmasāḥ
</div>

"Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds."

The root cause of one's association is the mind. This great Kṛṣṇa consciousness movement is the greatest boon to human society because it is teaching everyone to think always of Kṛṣṇa by executing devotional service. In this way, at the end of life, one may be transferred to the association of Kṛṣṇa. This is technically called nitya-līlā-praviṣṭa, entering into the planet Goloka Vṛndāvana. Bhagavad-gītā ([[Vanisource:BG 18.55 (1972)|BG 18.55]]) explains:

<div class="quote_verse">
:bhaktyā mām abhijānāti
:yāvān yaś cāsmi tattvataḥ
:tato māṁ tattvato jñātvā
:viśate tad-anantaram
</div>

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." After the mind is completely absorbed in Kṛṣṇa consciousness, one can enter the planet known as Goloka Vṛndāvana. To enter the association of the Supreme Personality of Godhead, one has to understand Kṛṣṇa. The process of understanding Kṛṣṇa is devotional service.

After understanding Kṛṣṇa as He is, one can become eligible to enter Kṛṣṇaloka and associate with Him. The mind is the cause of such an exalted position. The mind can also get one a body like those of dogs and hogs. To absorb the mind always in Kṛṣṇa consciousness is therefore the greatest perfection of human life.
</div>
</div>
</div>

Sri Govindaji acts exactly like the siksa-guru (instructing spiritual master) by teaching Arjuna the Bhagavad-gita. He is the original preceptor, for He gives us instructions and an opportunity to serve Him

2026-02-12T13:10:10Z

Sunnanya:

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<div id="facts">
{{terms|"Śrī Govindajī acts exactly like the śikṣā-guru (instructing spiritual master) by teaching Arjuna the Bhagavad-gītā. He is the original preceptor, for He gives us instructions and an opportunity to serve Him"}}
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{{compiler|Visnu Murti}}
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
</div>
<div id="CCAdi147_0" class="quote" parent="CC_Adi-lila" book="CC" index="48" link="CC Adi 1.47" link_text="CC Adi 1.47">
<div class="heading">Śrī Govindajī acts exactly like the śikṣā-guru (instructing spiritual master) by teaching Arjuna the Bhagavad-gītā. He is the original preceptor, for He gives us instructions and an opportunity to serve Him.
</div>
<span class="link">[[Vanisource:CC Adi 1.47|CC Adi 1.47, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">One should know the instructing spiritual master to be the Personality of Kṛṣṇa. Lord Kṛṣṇa manifests Himself as the Supersoul and as the greatest devotee of the Lord.</p>
</div>
<div class="purport text"><p>Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī states that the instructing spiritual master is a bona fide representative of Śrī Kṛṣṇa. Śrī Kṛṣṇa Himself teaches us as the instructing spiritual master from within and without. From within He teaches as Paramātmā, our constant companion, and from without He teaches from the Bhagavad-gītā as the instructing spiritual master. There are two kinds of instructing spiritual masters. One is the liberated person fully absorbed in meditation in devotional service, and the other is he who invokes the disciple's spiritual consciousness by means of relevant instructions. Thus the instructions in the science of devotion are differentiated in terms of the objective and subjective ways of understanding. The ācārya in the true sense of the term, who is authorized to deliver Kṛṣṇa, enriches the disciple with full spiritual knowledge and thus awakens him to the activities of devotional service.</p>
<p>When by learning from the self-realized spiritual master one actually engages himself in the service of Lord Viṣṇu, functional devotional service begins. The procedures of this devotional service are known as abhidheya, or actions one is dutybound to perform. Our only shelter is the Supreme Lord, and one who teaches how to approach Kṛṣṇa is the functioning form of the Personality of Godhead. There is no difference between the shelter-giving Supreme Lord and the initiating and instructing spiritual masters. If one foolishly discriminates between them, he commits an offense in the discharge of devotional service.</p>
<p>Śrīla Sanātana Gosvāmī is the ideal spiritual master, for he delivers one the shelter of the lotus feet of Madana-mohana. Even though one may be unable to travel on the field of Vṛndāvana due to forgetfulness of his relationship with the Supreme Personality of Godhead, he can get an adequate opportunity to stay in Vṛndāvana and derive all spiritual benefits by the mercy of Sanātana Gosvāmī. Śrī Govindajī acts exactly like the śikṣā-guru (instructing spiritual master) by teaching Arjuna the Bhagavad-gītā. He is the original preceptor, for He gives us instructions and an opportunity to serve Him. The initiating spiritual master is a personal manifestation of Śrīla Madana-mohana vigraha, whereas the instructing spiritual master is a personal representative of Śrīla Govindadeva vigraha. Both of these Deities are worshiped at Vṛndāvana. Śrīla Gopīnātha is the ultimate attraction in spiritual realization.</p>
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Therefore (Because Srimad-Bhagavatam removes the material covering) it is particularly mentioned herein that Srimad-Bhagavatam acts like the lamp of transcendental knowledge

2026-02-09T16:50:31Z

Sunnanya:

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 2</h3>
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<div class="quote">
<div class="quote_heading">
Bhāgavatam is in relation with the Personality of Godhead, His beauty, fame, opulence, dignity, attraction and transcendental qualities which attract one towards Him for exchanges of love and affection. There is a natural affinity of the living entity for the loving service of the Lord. This affinity becomes artificially covered by the influence of material association, and Śrīmad-Bhāgavatam helps one very genuinely remove that artificial covering. Therefore it is particularly mentioned herein that Śrīmad-Bhāgavatam acts like the lamp of transcendental knowledge.
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<div class="quote_link">
[[Vanisource:SB 2.7.19|SB 2.7.19, Translation and Purport]]
</div>
<div class="quote_translation">
O Nārada, you were taught about the science of God and His transcendental loving service by the Personality of Godhead in His incarnation of Haṁsāvatāra. He was very much pleased with you, due to your intense proportion of devotional service. He also explained unto you, lucidly, the full science of devotional service, which is especially understandable by persons who are souls surrendered unto Lord Vāsudeva, the Personality of Godhead.
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<div class="text">
<div class="purport">

The devotee and devotional service are two correlative terms. Unless one is inclined to be a devotee of the Lord, he cannot enter into the intricacies of devotional service. Lord Śrī Kṛṣṇa wanted to explain the Bhagavad-gītā, which is the science of devotional service, unto Śrī Arjuna because Arjuna was not only His friend but a great devotee as well. The whole process is that all living entities, being constitutionally parts and parcels of the supreme living being, the Absolute Personality of Godhead, have proportionately minute independence of action also. So the preliminary qualification for entering into the devotional service of the Lord is that one become a willing cooperator, and as such one should voluntarily cooperate with persons who are already engaged in the transcendental devotional service of the Lord. By cooperating with such persons, the prospective candidate will gradually learn the techniques of devotional service, and with the progress of such learning one becomes proportionately free from the contamination of material association. Such a purificatory process will establish the prospective candidate in firm faith and gradually elevate him to the stage of transcendental taste for such devotional service. Thus he acquires a genuine attachment for the devotional service of the Lord, and his conviction carries him on to the point of ecstasy, just prior to the stage of transcendental love.

Such knowledge of devotional service may be divided into two sections, namely preliminary knowledge of the nature of devotional service and the secondary knowledge of its execution. Bhāgavatam is in relation with the Personality of Godhead, His beauty, fame, opulence, dignity, attraction and transcendental qualities which attract one towards Him for exchanges of love and affection. There is a natural affinity of the living entity for the loving service of the Lord. This affinity becomes artificially covered by the influence of material association, and Śrīmad-Bhāgavatam helps one very genuinely remove that artificial covering. Therefore it is particularly mentioned herein that Śrīmad-Bhāgavatam acts like the lamp of transcendental knowledge. These two sections of transcendental knowledge in devotional service become revealed to a person who is a soul surrendered unto Vāsudeva; as it is said in the Bhagavad-gītā ([[Vanisource:BG 7.19 (1972)|BG 7.19]]), such a great soul, fully surrendered unto the lotus feet of Vāsudeva, is very, very rare.

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These scientists claim to have launched excursions to the moon, where they have found no living entities but only big craters full of dust and stone, although in fact the moon is so brilliant that it acts like the sun in illuminating the entire universe

2026-02-09T16:49:37Z

Sunnanya:

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 7</h3>
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<div class="quote">
<div class="quote_heading">
Such a description of the various planets of the universe may challenge modern scientists who think that all planets but this earth are vacant. These scientists claim to have launched excursions to the moon, where they have found no living entities but only big craters full of dust and stone, although in fact the moon is so brilliant that it acts like the sun in illuminating the entire universe.
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<div class="quote_link">
[[Vanisource:SB 7.4.5-7|SB 7.4.5-7, Translation and Purport]]
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<div class="quote_translation">
Hiraṇyakaśipu became the conqueror of the entire universe. Indeed, that great demon conquered all the planets in the three worlds-upper, middle and lower-including the planets of the human beings, the Gandharvas, the Garuḍas, the great serpents, the Siddhas, Cāraṇas and Vidyādharas, the great saints, Yamarāja, the Manus, the Yakṣas, the Rākṣasas, the Piśācas and their masters, and the masters of the ghosts and Bhūtas. He defeated the rulers of all the other planets where there are living entities and brought them under his control. Conquering the abodes of all, he seized their power and influence.
</div>
<div class="text">
The word garuḍa in this verse indicates that there are planets of great birds like Garuḍa. Similarly, the word uraga indicates that there are planets of enormous serpents. Such a description of the various planets of the universe may challenge modern scientists who think that all planets but this earth are vacant. These scientists claim to have launched excursions to the moon, where they have found no living entities but only big craters full of dust and stone, although in fact the moon is so brilliant that it acts like the sun in illuminating the entire universe. Of course, it is not possible to convince modern scientists of the Vedic information about the universe. Nonetheless, we are not very much impressed by the words of scientists who say that all other planets are vacant and that only the earth is full of living entities.
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The essence of this transaction (in the separation, conjugal enjoyment itself acts like a messenger) is that transcendental loving affairs are as relishable during separation as during conjugal enjoyment

2026-02-09T16:48:14Z

Sunnanya:

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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
When there is separation, conjugal enjoyment itself acts like a messenger, and that messenger was addressed by Śrīmatī Rādhārāṇī as a friend. The essence of this transaction is that transcendental loving affairs are as relishable during separation as during conjugal enjoyment.
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<div class="quote_link">
[[Vanisource:CC Madhya 8.194|CC Madhya 8.194, Translation and Purport]]
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<div class="quote_translation">
“‘Alas, before We met there was an initial attachment between Us brought about by an exchange of glances. In this way attachment evolved. That attachment has gradually grown, and there is no limit to it. Now that attachment has become a natural sequence between Ourselves. It is not that it is due to Kṛṣṇa, the enjoyer, nor is it due to Me, for I am the enjoyed. It is not like that. This attachment was made possible by mutual meeting. This mutual exchange of attraction is known as manobhava, or Cupid. Kṛṣṇa’s mind and My mind have merged together. Now, during this time of separation, it is very difficult to explain these loving affairs. My dear friend, though Kṛṣṇa might have forgotten all these things, you can understand and bring this message to Him. But during Our first meeting there was no messenger between Us, nor did I request anyone to see Him. Indeed, Cupid’s five arrows were Our via media. Now, during this separation, that attraction has increased to another ecstatic state. My dear friend, please act as a messenger on My behalf, because if one is in love with a beautiful person, this is the consequence.’
</div>
<div class="text">
These verses were originally composed and sung by Rāmānanda Rāya himself. Śrīla Bhaktivinoda Ṭhākura suggests that during the time of conjugal enjoyment, the attachment might be compared to Cupid himself. However, during the period of separation, Cupid becomes a messenger of highly elevated love. This is called prema-vilāsa-vivarta. When there is separation, conjugal enjoyment itself acts like a messenger, and that messenger was addressed by Śrīmatī Rādhārāṇī as a friend. The essence of this transaction is that transcendental loving affairs are as relishable during separation as during conjugal enjoyment. When Śrīmatī Rādhārāṇī was fully absorbed in love of Kṛṣṇa, She mistook a black tamāla tree for Kṛṣṇa and embraced it. Such a mistake is called prema-vilāsa-vivarta.
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The Lord descends on this earth and acts like others in connection with the activities of the world just to create subject matters for hearing about Him; otherwise the Lord has nothing to do in this world, nor has He any obligation to do anything

2026-02-09T16:47:13Z

Sunnanya:

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{{terms|"The Lord descends on this earth and acts like others in connection with the activities of the world just to create subject matters for hearing about Him; otherwise the Lord has nothing to do in this world, nor has He any obligation to do anything"}}
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 2</h3>
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<div class="quote">
<div class="quote_heading">
The Lord descends on this earth and acts like others in connection with the activities of the world just to create subject matters for hearing about Him; otherwise the Lord has nothing to do in this world, nor has He any obligation to do anything. He comes out of His own causeless mercy and acts as He desires, the Vedas and purāṇas are full of descriptions of His different activities so that people in general may naturally be eager to hear and read something about His activities.
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<div class="quote_link">
[[Vanisource:SB 2.7.15|SB 2.7.15, Translation and Purport]]
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<div class="quote_translation">
The leader of the elephants, whose leg was attacked in a river by a crocodile of superior strength, was much aggrieved. Taking a lotus flower in his trunk, he addressed the Lord, saying, "O original enjoyer, Lord of the universe! O deliverer, as famous as a place of pilgrimage! All are purified simply by hearing Your holy name, which is worthy to be chanted."
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<div class="text">
<div class="purport">

The history of delivering the leader of the elephants, whose leg was attacked in the river by the superior strength of a crocodile, is described in the Eighth Canto of Śrīmad-Bhāgavatam. Since the Lord is absolute knowledge, there is no difference between His holy name and the Personality of Godhead. The leader of the elephants was much distressed when he was attacked by the crocodile. Although the elephant is always stronger than the crocodile, the latter is stronger than the elephant when it is in the water. And because the elephant was a great devotee of the Lord in his previous birth, he was able to chant the holy name of the Lord by dint of his past good deeds. Every living entity is always distressed in this material world because this place is such that at every step one has to meet with some kind of distress. But one who is supported by his past good deeds engages himself in the devotional service of the Lord, as confirmed in the Bhagavad-gītā ([[Vanisource:BG 7.16 (1972)|BG 7.16]]). Those who are supported by impious acts cannot be engaged in the devotional service of the Lord, even though they are distressed. This is also confirmed in the Bhagavad-gītā ([[Vanisource:BG 7.15 (1972)|BG 7.15]]). The Personality of Godhead Hari appeared at once on the back of His eternal bearer, Garuḍa, and delivered the elephant.

The elephant was conscious of his relation with the Supreme Lord. He addressed the Lord as ādi-puruṣa, or the original enjoyer. Both the Lord and the living beings are conscious and are therefore enjoyers, but the Lord is the original enjoyer because He is the creator of everything. In a family, both the father and his sons are undoubtedly enjoyers but the father is the original enjoyer, and the sons are subsequent enjoyers. A pure devotee knows well that everything in the universe is the property of the Lord and that a living entity can enjoy a thing as ordained by the Lord. A living being cannot even touch a thing which is not allotted to him. This idea of the original enjoyer is explained very nicely in the Īśopaniṣad. One who knows this difference between the Lord and himself never accepts anything without first offering it to the Lord.

The elephant addressed the Lord as akhila-loka-nātha, or the Lord of the universe, who is therefore the Lord of the elephant also. The elephant, being a pure devotee of the Lord, specifically deserved to be saved from the attack of the crocodile, and because it is a promise of the Lord that His devotee will never be vanquished, it was quite befitting that the elephant called upon the Lord to protect him, and the merciful Lord also at once responded. The Lord is the protector of everyone, but He is the first protector of one who acknowledges the superiority of the Lord instead of being so falsely proud as to deny the superiority of the Lord or to claim to be equal to Him. He is ever superior. A pure devotee of the Lord knows this difference between the Lord and himself. Therefore a pure devotee is given first preference because of his full dependence, whereas the person who denies the existence of the Lord and declares himself the Lord is called asura, and as such he is given protection by the strength of limited power subject to the sanction of the Lord. Since the Lord is superior to everyone, His protection is also superior. No one can imagine it.

The elephant addressed the Lord as tīrtha-śravaḥ, or "as famous as a place of pilgrimage." People go to places of pilgrimage in order to be delivered from the reactions of unknown sinful acts. But one can be freed from all sinful reactions simply by remembering His holy name. The Lord is therefore as good as the holy places of pilgrimage. One can be free from all sinful reactions after reaching a place of pilgrimage, but one can have the same benefit at home or at any place simply by chanting the holy name of the Lord. For a pure devotee, there is no need to go to the holy place of pilgrimage. He can be delivered from all sinful acts simply by remembering the Lord in earnestness. A pure devotee of the Lord never commits any sinful acts, but because the whole world is full of the sinful atmosphere, even a pure devotee may commit a sin unconsciously, as a matter of course. One who commits sinful acts consciously cannot be worthy of being a devotee of the Lord, but a pure devotee who unconsciously does something sinful is certainly delivered by the Lord because a pure devotee remembers the Lord always.

The Lord's holy name is called śravaṇa-maṅgala. This means that one receives everything auspicious simply by hearing the holy name. In another place in Śrīmad-Bhāgavatam, His holy name is described as puṇya-śravaṇa-kīrtana. It is a pious act simply to chant and hear all about the Lord. The Lord descends on this earth and acts like others in connection with the activities of the world just to create subject matters for hearing about Him; otherwise the Lord has nothing to do in this world, nor has He any obligation to do anything. He comes out of His own causeless mercy and acts as He desires, the Vedas and purāṇas are full of descriptions of His different activities so that people in general may naturally be eager to hear and read something about His activities. Generally, however, the modern fictions and novels of the world occupy a greater part of people's valuable time. Such literatures cannot do good to anyone; on the contrary, they agitate the young mind unnecessarily and increase the modes of passion and ignorance, leading to increasing bondage to the material conditions. The same aptitude for hearing and reading is better utilized in hearing and reading of the Lord's activities. This will give one all-around benefit.

It is concluded, therefore, that the holy name of the Lord and topics in relation with Him are always worth hearing, and therefore He is called here in this verse nāma-dheya, or one whose holy name is worth chanting.

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