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There is no mistake in this statement that Lord Krsna is the Supreme Personality of Godhead

2025-05-08T09:39:47Z

Vanshika:

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[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 02 Purports - Sri Caitanya Mahaprabhu Is the Supreme Personality of Godhead]]
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<h2>Sri Caitanya-caritamrta</h2>
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<h3>CC Adi-lila</h3>
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Had Kṛṣṇa been a plenary expansion of Nārāyaṇa, the original verse would have been differently composed; indeed, its order would have been reversed. But there cannot be mistakes, illusion, cheating or imperfect perception in the words of liberated sages. Therefore there is no mistake in this statement that Lord Kṛṣṇa is the Supreme Personality of Godhead. The Sanskrit statements of Śrīmad-Bhāgavatam are all transcendental sounds. Śrīla Vyāsadeva revealed these statements after perfect realization, and therefore they are perfect, for liberated sages like Vyāsadeva never commit errors in their rhetorical arrangements. Unless one accepts this fact, there is no use in trying to obtain help from the revealed scriptures.
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[[Vanisource:CC Adi 2.86|CC Adi 2.86, Translation and Purport]]
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“Mistakes, illusions, cheating and defective perception do not occur in the sayings of the authoritative sages.
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Śrīmad-Bhāgavatam has listed the avatāras, the plenary expansions of the puruṣa, and Lord Kṛṣṇa appears among them. But the Bhāgavatam further explains Lord Kṛṣṇa’s specific position as the Supreme Personality of Godhead. Since Lord Kṛṣṇa is the original Personality of Godhead, reason and argument establish that His position is always supreme.

Had Kṛṣṇa been a plenary expansion of Nārāyaṇa, the original verse would have been differently composed; indeed, its order would have been reversed. But there cannot be mistakes, illusion, cheating or imperfect perception in the words of liberated sages. Therefore there is no mistake in this statement that Lord Kṛṣṇa is the Supreme Personality of Godhead. The Sanskrit statements of Śrīmad-Bhāgavatam are all transcendental sounds. Śrīla Vyāsadeva revealed these statements after perfect realization, and therefore they are perfect, for liberated sages like Vyāsadeva never commit errors in their rhetorical arrangements. Unless one accepts this fact, there is no use in trying to obtain help from the revealed scriptures.

Bhrama refers to false knowledge or mistakes, such as accepting a rope as a snake or an oyster shell as gold. Pramāda refers to inattention or misunderstanding of reality, and vipralipsā is the cheating propensity. Karaṇāpāṭava refers to imperfectness of the material senses. There are many examples of such imperfection. The eyes cannot see that which is very distant or very small. One cannot even see his own eyelid, which is the closest thing to his eye, and if one is disturbed by a disease like jaundice, he sees everything to be yellow. Similarly, the ears cannot hear distant sounds. Since the Personality of Godhead and His plenary portions and self-realized devotees are all transcendentally situated, they cannot be misled by such deficiencies.
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There are many other authoritative statements about Lord Caitanya's becoming Krsna Himself. When Krsna appeared, when Gargamuni was ascertaining His name, he said that "This child, He has other colors," suklo raktas tatha pita. Pita means yellow

2025-05-08T09:31:00Z

Vanshika:

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<div id="section">
<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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Kṛṣṇa when appears, that is explained in the Bhāgavatam, He appears in different colors: sometimes in blackish color, sometimes in reddish color. These are explained in the Śrīmad-Bhāgavatam. And in this age Kṛṣṇa appeared in the yellow color, Lord Caitanya. That is explained in the Śrīmad-Bhāgavatam. kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ (SB 11.5.32) This is explained, authority. There are many other authoritative statements about Lord Caitanya's becoming Kṛṣṇa Himself. Idānīṁ kṛṣṇatām. Śuklo raktas tathā pīta idānīṁ kṛṣṇatāṁ gataḥ (SB 10.8.13). When Kṛṣṇa appeared, the nāma-karaṇa, when Gargamuni was ascertaining His name, he said that "This child, He has other colors," śuklo raktas tathā pīta. Pīta means yellow. That means some other Kali-yuga He appeared as Lord Caitanya. Idānīṁ kṛṣṇatāṁ gataḥ: "Therefore He should be named Kṛṣṇa." These things are there.
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[[Vanisource:680610 - Lecture BG 04.05 - Montreal|680610 - Lecture BG 04.05 - Montreal]]
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Now we should not consider that because the difference between God and the living entities, that our different appearance and disappearance is different. Just like in this life I may be an Indian, you may be an American. But next life, we do not know what body we are going to get next life. Because in the material existence the body and the soul is different. But in the spiritual existence . . .

Just like Kṛṣṇa. Kṛṣṇa's body and Kṛṣṇa is nondifferent, because it is completely spiritual. Our body, in the present condition . . . when we are free from this material condition, we also get. That is explained in the Bhagavad . . . mad-bhāva upaja. Mad-bhāva means "exactly like My body." When one is liberated from material conditions, then he also gets exactly the same sac-cid-ānanda-vigrahaḥ (Bs. 5.1).

In the Bhāgavata you'll find that when Ajāmila was claimed by the Viṣṇudūta, when they came from Vaikuṇṭha, they were exactly like Viṣṇu. They had four hands, the same features, same color, and same ornaments and same dress. So those who are promoted to Vaikuṇṭha, they get four hands like Nārāyaṇa. But in the Kṛṣṇaloka, Kṛṣṇa is two-handed. So even in this material world there is one personality, Brahmā, he has got four hands. So we can get also the same body, the same features, the same opulence. Sālokya, sārṣṭi, sāmīpya, sālokya, there are different kinds of liberation. Or sāyujya.

(break) . . . he is saying that Kṛṣṇa has no change of body. He is giving the example just like a diamond or a valuable stone, you'll find a different color. Sometimes you'll find red, sometimes you'll find green, sometimes you'll find some other color, the same stone. Similarly, Kṛṣṇa when appears, that is explained in the Bhāgavatam, He appears in different colors: sometimes in blackish color, sometimes in reddish color. These are explained in the Śrīmad-Bhāgavatam. And in this age Kṛṣṇa appeared in the yellow color, Lord Caitanya. That is explained in the Śrīmad-Bhāgavatam.

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:kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
:sāṅgopāṅgāstra-pārṣadam
:yajñaiḥ saṅkīrtana-prāyair
:yajanti hi su-medhasaḥ
:([[Vanisource:SB 11.5.32|SB 11.5.32]])
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This is explained, authority. There are many other authoritative statements about Lord Caitanya's becoming Kṛṣṇa Himself. Idānīṁ kṛṣṇatām. Śuklo raktas tathā pīta idānīṁ kṛṣṇatāṁ gataḥ ([[Vanisource:SB 10.8.13|SB 10.8.13]]). When Kṛṣṇa appeared, the nāma-karaṇa, when Gargamuni was ascertaining His name, he said that "This child, He has other colors," śuklo raktas tathā pīta. Pīta means yellow. That means some other Kali-yuga He appeared as Lord Caitanya. Idānīṁ kṛṣṇatāṁ gataḥ: "Therefore He should be named Kṛṣṇa." These things are there.

So Kṛṣṇa's appearance does not mean that He has become different. The nice example is set here by Baladeva Vidyābhūṣaṇa: just like a valuable stone. You take your hand . . . in your hand, you find sometimes yellow, sometimes red, sometimes white, like that. So, tava ceti mat-sakhatvat tavanti janmāni tavāpi abhut. "And because you are My eternal friend, so whenever I appear, you also appear."

Just like, those who are personal associates, whenever the chief boss goes, his personal assistants also go. That is natural. Similarly, when Kṛṣṇa comes, just like when a king goes somewhere, it does not mean he is going alone. He goes with all his paraphernalia, secretaries, minister and commander-in-chief and so many others. Similarly, whenever Kṛṣṇa comes, He does not come . . .
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Kamsa said, "The boy (Krsna) may have lifted one pebble called Govardhan Hill, but what is more surprising than that is your statement that this boy is the Personality of Godhead!"

2025-04-11T04:53:21Z

Vanshika:

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[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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Kaṁsa once rebuked Akrūra by saying, "You are such a fool that you are accepting the Supreme Personality of Godhead to be a cowherd boy, simply because He has defeated some harmless water snake! The boy may have lifted one pebble called Govardhan Hill, but what is more surprising than that is your statement that this boy is the Personality of Godhead!" This is an instance of a maliciously opposing element, caused by hopelessness in ecstatic love for Kṛṣṇa.
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[[Vanisource:NOD 31 (1970)|Nectar of Devotion, 31]]
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When the Keśī demon was assassinated by Kṛṣṇa, Kaṁsa became hopeless. He began to say, "Keśīdaitya was as dear to me as my own life, but he has been killed by some cowherd boy who is crude, uneducated and ignorant of fighting. Even though I have defeated the King of heaven without difficulty, still I do not know the value of life." Because this hopelessness has a slight touch of attraction for Kṛṣṇa, it is considered to be a reflection of ecstatic love in hopelessness.

Kaṁsa once rebuked Akrūra by saying, "You are such a fool that you are accepting the Supreme Personality of Godhead to be a cowherd boy, simply because He has defeated some harmless water snake! The boy may have lifted one pebble called Govardhan Hill, but what is more surprising than that is your statement that this boy is the Personality of Godhead!" This is an instance of a maliciously opposing element, caused by hopelessness in ecstatic love for Kṛṣṇa.

One devotee tried to console a kadamba tree when the tree was lamenting because Kṛṣṇa had not touched even its shadow. The devotee said, "My dear kadamba tree, do not be worried. Just after defeating the Kāliya snake in the Yamunā River, Kṛṣṇa will come and satisfy your desire." This is an instance of inappropriate hopelessness in ecstatic love for Kṛṣṇa.

Garuḍa, the eagle, the carrier of Viṣṇu, once said, "Who can be more pure than I? Where is there a second bird like me, so able and competent? Kṛṣṇa may not like me; He may not wish to join my party, but still He has to take advantage of my wings!" This is an instance of hopelessness in the neutral mood of ecstatic love.

The symptoms of ecstatic love are sometimes grouped under four headings—namely, generation, conjunction, aggregation and satisfaction.

Kṛṣṇa once told Rādhārāṇī, "My dear friend, when You tried to meet Me alone in the morning, Your friend Mekhalā remained hungry with envy. Just look at her!" When Kṛṣṇa was joking with Rādhārāṇī in this way, Rādhārāṇī moved her beautiful eyebrows crossly. Rūpa Gosvāmī prays that everyone may become blessed by this movement of Śrīmatī Rādhārāṇī's eyebrows. This is an instance of the generation of malice in ecstatic love of Kṛṣṇa.
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It is confirmed by the statement of Brahma-samhita that the Brahman effulgence is the bodily ray of Krsna; the Brahman effulgence is simply an exhibition of the energy of Krsna

2025-04-11T04:48:50Z

Vanshika:

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[[Category:The Nectar of Devotion Chapter 22 - Qualities of Krsna Further Explained]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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It is confirmed by the statement of Brahma-saṁhitā that the Brahman effulgence is the bodily ray of Kṛṣṇa; the Brahman effulgence is simply an exhibition of the energy of Kṛṣṇa. Kṛṣṇa is the source of the Brahman effulgence, as He Himself confirms in the Bhagavad-gītā. From this we can conclude that the impersonal feature of the absolute truth is not the ultimate end; Kṛṣṇa is the ultimate end of the absolute truth.
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[[Vanisource:NOD 22 (1970)|Nectar of Devotion, 22]]
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This means that Kṛṣṇa's transcendental body is eternal, full of knowledge and bliss. Sat means ever-existing for all time and in all places; in other words, all-pervading in time and space. Cit means full of knowledge. Kṛṣṇa has nothing to learn from anyone. He is independently full of all knowledge. Ānanda means the reservoir of all pleasure. The impersonalists are seeking to merge into the Brahman effulgence of eternity and knowledge, but the major portion of the absolute pleasure which is in Kṛṣṇa is avoided by them. One can enjoy the transcendental blissfulness of merging into the Brahman effulgence after being freed from the contamination of material illusion, false identification, attachment, detachment and material absorption. These are the preliminary qualifications of a person who can realize Brahman. It is stated in the Bhagavad-gītā that one has to become full of joyfulness; this is not exactly joyfulness, but a sense of freedom from all anxieties. Freedom from all anxieties may be the first principle of joyfulness, but it is not actual joyfulness. Those who realize the self, or become brahma-bhūta, are only preparing themselves for the platform of joyfulness. That joyfulness can be actually achieved only when one comes into contact with Kṛṣṇa. Kṛṣṇa consciousness is so complete that it includes the transcendental pleasure derived from impersonal or Brahman realization. Even the impersonalist will become attracted to the personal form of Kṛṣṇa, known as Śyāmasundara.

It is confirmed by the statement of Brahma-saṁhitā that the Brahman effulgence is the bodily ray of Kṛṣṇa; the Brahman effulgence is simply an exhibition of the energy of Kṛṣṇa. Kṛṣṇa is the source of the Brahman effulgence, as He Himself confirms in the Bhagavad-gītā. From this we can conclude that the impersonal feature of the absolute truth is not the ultimate end; Kṛṣṇa is the ultimate end of the absolute truth.

The Vaiṣṇava schools therefore never try to merge into the Brahman effulgence in their pursuit of spiritual perfection. They accept Kṛṣṇa as the ultimate goal of self realization. Therefore Kṛṣṇa is called parambrahman (the supreme Brahman) or parameśvara (the supreme controller). Śrī Yāmunācārya has prayed as follows: "My dear Lord, I know that the gigantic universe and gigantic space and time within the universe are covered by the ten layers of the material elements, each layer ten times larger than the previous one. The three material modes of nature, the Garbhodakaśāyī Viṣṇu, the Kṣīrodakaśāyī Viṣṇu and the Mahā-Viṣṇu, and beyond them the spiritual sky and its spiritual planets, known as Vaikuṇṭhas, and the Brahman effulgence in that spiritual sky—all of these taken together are nothing but a small exhibition of Your potency."
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In the Padyavali there is the following statement: "My dear friend, Krsna's residence in the demonic circle at Mathura, under the supremacy of the King of demons, Kamsa, is causing me much worry"

2025-04-07T08:39:03Z

Vanshika:

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[[Category:The Nectar of Devotion Chapter 29 - Expressions of Love for Krsna]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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<div class="quote">
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In the Padyāvalī there is the following statement: "My dear friend, Kṛṣṇa's residence in the demonic circle at Mathurā, under the supremacy of the King of demons, Kaṁsa, is causing me much worry." This is one instance of apprehending some danger to Kṛṣṇa in ecstatic love for Him.
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[[Vanisource:NOD 29 (1970)|Nectar of Devotion, 29]]
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When a person becomes disturbed in his heart by seeing lightning in the sky, by seeing a ferocious animal, or by hearing a tumultuous sound, his state of mind is called apprehensive. In such a state of apprehension, one tries to take shelter of something which provides safety. There may be standing of the hairs on the body, trembling of the body and sometimes the committing of mistakes. And sometimes the body may become stunned.

In the Padyāvalī there is the following statement: "My dear friend, Kṛṣṇa's residence in the demonic circle at Mathurā, under the supremacy of the King of demons, Kaṁsa, is causing me much worry." This is one instance of apprehending some danger to Kṛṣṇa in ecstatic love for Him.

When Vṛṣāsura appeared in Vṛndāvana as a bull, all of the gopīs became greatly affected with fear. Being perturbed in that way, they began to embrace the tāmala trees. This is an instance of fearfulness caused by a ferocious animal and of the search for shelter while remembering Kṛṣṇa in ecstatic love. Upon hearing the jackals crying in the forest of Vṛndāvana, Mother Yaśodā sometimes became very careful about keeping Kṛṣṇa under her vigilance, fearing that Kṛṣṇa might be attacked by them. This is an instance of ecstatic love for Kṛṣṇa in fearfulness caused by a tumultuous sound. This kind of fearfulness is a little different from being actually afraid. When one is afraid of something, he can still think of past and future. But when there is this kind of ecstatic apprehension, there is no scope for such thinking.
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In the Bhagavad-gita (BG 9.11) this statement (of CC Adi 14.5) is confirmed as follows: Fools deride Me (Krsna) when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be

2025-04-07T05:53:44Z

Vanshika:

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[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
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<h2>Sri Caitanya-caritamrta</h2>
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<h3>CC Adi-lila</h3>
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“Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be”.
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[[Vanisource:CC Adi 14.5|CC Adi 14.5, Translation and Purport]]
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Let me offer my respectful obeisances unto the childhood pastimes of Lord Śrī Caitanya Mahāprabhu, who is Lord Kṛṣṇa Himself. Although such pastimes appear exactly like those of an ordinary child, they should be understood as various pastimes of the Supreme Personalit
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In the Bhagavad-gītā ([[Vanisource:BG 9.11 (1972)|BG 9.11]]) this statement is confirmed as follows:

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:avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam
:paraṁ bhāvam ajānanto mama bhūta-maheśvaram
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“Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.” To execute His pastimes, the Supreme Personality of Godhead appears on this planet or within this universe like an ordinary human being or human child, yet He maintains His superiority as the Supreme Lord. Lord Kṛṣṇa appeared as a human child, but His uncommon activities, even in His childhood—like the killing of the demon Pūtanā or the lifting of Govardhana Hill—were not the engagements of an ordinary child. Similarly, although the pastimes of Lord Caitanya, as they will be described in this chapter, appear like the activities of a small boy, they are uncommon pastimes impossible for an ordinary human child to execute.
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In the Varaha Purana, also, there is a statement praising the touching of the Deity of Sri Krsna in the temple

2025-04-02T06:00:23Z

Vanshika:

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[[Category:The Nectar of Devotion Chapter 09 - Further Considerations of Devotional Principles]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Nectar of Devotion</h3>
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<div class="quote">
<div class="quote_heading">
In the Varāha Purāṇa, also, there is a statement praising the touching of the Deity of Śrī Kṛṣṇa in the temple. A devotee says there: "My dear Vasundharā, any person who goes to Vṛndāvana and sees the Deity of Govindadeva is free from the courthouse of Yamarāj and is allowed to enter into the highest planetary system, in which reside the demigods.
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[[Vanisource:NOD 9 (1970)|Nectar of Devotion, 9]]
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<div class="text">
In the Viṣṇu-dharmottara there is a statement about touching the lotus feet of the Lord. It is said: "Only a person who is initiated as a Vaiṣṇava and is executing devotional service in Kṛṣṇa consciousness has the right to touch the body of the Deity." In India there was agitation during Gandhi's political movement because the lowborn classes of men like street-sweepers and caṇḍālas are prohibited, according to the Vedic system, from entering the temple. Due to their unclean habits they are prohibited, but at the same time they are given other facilities so they may be elevated to the highest grade of devotional service by association with pure devotees. A man born in any family is not barred, but he must be cleansed. That cleansing process must be adopted. Gandhi wanted to make them clean simply by stamping them with a fictitious name, Hari-jana (children of God), and so there was a great tug of war between the temple owners and Gandhi's followers.

But anyway, the present law is the law of all scripture—that if anyone is purified he can enter into the temple. Actually, that is the position. Only one who is properly initiated, who is properly following the rules and regulations, can enter and touch the Deity—not all. And one who touches the body of the Deity, following such regulative principles, is immediately delivered from the contamination of material sins, and all of his desires become fulfilled without delay.

In the Varāha Purāṇa, also, there is a statement praising the touching of the Deity of Śrī Kṛṣṇa in the temple. A devotee says there: "My dear Vasundharā, any person who goes to Vṛndāvana and sees the Deity of Govindadeva is free from the courthouse of Yamarāj and is allowed to enter into the highest planetary system, in which reside the demigods." This means that even an ordinary person who goes to Vṛndāvana out of inquisitiveness and by chance sees the temple, especially that of Govindadeva, even if he is not elevated to the spiritual kingdom, is still assured promotion to the higher planetary systems. This means that simply by visiting the Deity of Govinda in Vṛndāvana one becomes highly elevated in pious life.

Observing Ārātrika and Celebrations of the Lord

In the Skanda Purāṇa there is the following description of the result of seeing ārātrika (worship) of the Deity: "If someone sees the face of the Lord while ārātrika is going on, he can be relieved of all sinful reactions coming from many, many thousands and millions of years past. He is even excused from the killing of a brāhmaṇa or similar prohibited activities."

As we have already explained, there are different ceremonies to be observed, such as the birthday of Kṛṣṇa, the birthday of Lord Rāmacandra, the birthday of some prominent Vaiṣṇavas, the ceremony of Jhulan-yātrā with the Lord sitting on a swing, Dola-yātrā (the Lord's activities in the month of March), and so on. In all festivals the Lord is seated on the car, and the car moves through different streets of the city so that people may take advantage of visiting the Lord. In the Bhaviṣya Purāṇa it is said: "In such a ceremony, if even a caṇḍāla (dog-eater), simply out of curiosity, sees the Lord on the cart, he becomes counted as one of the associates of Viṣṇu."

In the Garuḍa Purāṇa it is stated: "Any person who in gladness sees the worship of the Deity in the temple will obtain the results of kriyā-yoga which are described in the Pañcarātra scripture." Kriyā-yoga is a system of practice much like practical devotional service, but it is especially meant for the mystic yogīs. In other words, by this gradual process, the mystic yogīs are eventually elevated to the devotional service of the Lord.
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In the Padma Purana there is a statement about ecstatic love born of spontaneous affection. Candrakanti, a celebrated fair-faced girl, rigidly observed celibacy in order to obtain Krsna as her husband

2025-04-02T05:58:31Z

Vanshika:

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="Nectar_of_Devotion" class="sub_section" sec_index="1" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Devotion"><h3>Nectar of Devotion</h3>
</div>
<div id="NOD19_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="102" link="NOD 19" link_text="Nectar of Devotion 19">
<div class="heading">In the Padma Purāṇa there is a statement about ecstatic love born of spontaneous affection. Candrakānti, a celebrated fair-faced girl, rigidly observed celibacy in order to obtain Kṛṣṇa as her husband. She always engaged herself in meditating on the transcendental form of the Lord and always chanted the glories of the Lord.
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<span class="link">[[Vanisource:NOD 19|Nectar of Devotion 19]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Ecstatic love of Godhead can be potently invoked simply by following the rules and regulations of devotional service as they are prescribed in scriptures, under the direction of a bona fide spiritual master. In the Eleventh Canto, Second Chapter, verse 40, of Śrīmad-Bhāgavatam, this ecstatic love, born of the execution of regulative devotional service, is explained: "A devotee, in the course of executing the regulative principles of devotional service, develops his natural Kṛṣṇa consciousness, and being thus softened at heart he chants and dances like a madman. While performing chanting of the holy name of the Lord, he sometimes cries, sometimes talks wildly, sometimes sings and sometimes—without caring for any outsider—dances like a madman."</p>
<p>In the Padma Purāṇa there is a statement about ecstatic love born of spontaneous affection. Candrakānti, a celebrated fair-faced girl, rigidly observed celibacy in order to obtain Kṛṣṇa as her husband. She always engaged herself in meditating on the transcendental form of the Lord and always chanted the glories of the Lord. She did not desire to accept anyone else as her husband. She had firmly decided that only Lord Kṛṣṇa would be her husband.</p>
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In the above statement of Bhagavad-gita (5.28), it is clear that Sri Krsna is the Supreme Personality, who alone is capable of enjoying the result of all sacrificial performances

2025-04-02T05:56:32Z

Vanshika:

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[[Category:Message of Godhead (1990) Chapters 01 to 03]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Message of Godhead</h3>
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<div class="quote">
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We have already discussed the necessity of performing work for sacrifice only, or to please the transcendental senses of Viṣṇu. And in the above statement of Bhagavad-gītā, it is clear that Śrī Kṛṣṇa is the Supreme Personality, who alone is capable of enjoying the result of all sacrificial performances. The sacrifices of the ordinary workers and the meditation and austerities of the empiric philosophers are all ordained and maintained by the Personality of Godhead, Śrī Kṛṣṇa. In turn, the Supersoul - the localized aspect of Viṣṇu, which is the object of meditation for the mystics - is a plenary portion of Śrī Kṛṣṇa, the Personality of Godhead.
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<div class="quote_link">
[[Vanisource:MOG 3 Karma-yoga: Work with Transcendental Results|Message of Godhead, 3]]
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<div class="text">
The learned sages inform us that one takes his birth in India, the holy land of Bhārata-varṣa, after the gradual process of evolution through 8,400,000 species of life, including 900,000 aquatic species, 2,000,000 nonmoving species such as vegetables and hills, 1,100,000 germ and insect species, 1,000,000 bird species, 3,000,000 lower-animal species, and 400,000 human species. The living spirit transmigrates from one species of life to another, and he is moving in that way for millions and millions of years within the hollow of the great universe. For this reason, the living spirit soul is described as all-pervasive. In this connection, we have already quoted a passage from Śrī Caitanya-caritāmṛta, in which it is said that one who has by chance taken his birth in the holy land of Bhāratavarṣa can render the supreme benefit to others, after he himself has become enlightened by self-realization.

Factually, also, in no country other than India have the great sages endeavored so much for the realization of the spirit self. It is admitted that in the Western countries the people have done their best to advance in the culture of material science, centered on the material body and mind. But it is admitted, also, that notwithstanding all such advancement of material knowledge in the West, the people in general there are suffering the pangs of the poisonous effects of materialism because they have cared very little for the culture of spiritual science. Great thinkers in the Western countries must therefore look to the people of India if the message of Godhead, of genuine spiritualism, is to reach their ears.

Therefore, in Bhagavad-gītā, Śrī Kṛṣṇa, the Personality of Godhead, has elaborately discussed karma-yoga, work with transcendental results, to douse the fire of materialism and brighten the future of humankind. There is a great difference between work for material gain and work with transcendental results. In many places throughout Bhagavad-gītā, the Personality of Godhead mentions the word buddhi-yoga, or intelligence with transcendental results. And by this word buddhi-yoga we can also understand transcendental, devotional activities. For the Personality of Godhead says that He always favors His devotees by endowing them with the intelligence to perform devotional activities, so that at the end His devotees may attain to Him. In other places, also, it is said that God is attainable only through devotional activities. We can get rid of the results of our work only by the intelligent process of work with transcendental results.

In the second chapter of Bhagavad-gītā, the Personality of Godhead, Śrī Kṛṣṇa, advises as follows: "Thus far I have explained to you about transcendental knowledge. Now I shall explain to you about work with transcendental results. By this work with transcendental results, you can get rid of the bondage of ordinary work. In this process there is no loss or diminution. Even if very little of this work is done, it can save one from the greatest trouble."

Pure devotional activities are of one variety only. And how these devotional activities can be coordinated with our daily, active life has been explained in Bhagavad-gītā. Coordinating such devotional activities with our daily activities is technically known as karma-yoga. The same devotional activities when mixed with the culture of knowledge are technically called jñāna-yoga. But when such devotional activities transcend the limits of all such work or mental knowledge, this state of affairs is called pure transcendental devotion, or bhakti-yoga.

All the various actions that we perform in this world beget various specific results. When we begin to enjoy the fruits of such performances, these further actions also produce, in their turn, further specific results as a matter of course. Thus, we have a big tree of these actions and reactions with their respective fruits. And as the enjoyers of these fruits, we become bound up in the network of such work and its fruit. Birth after birth, the spirit soul becomes bound up in the process of producing such fruits and enjoying the same.

While passing through various of the 8,400,000 species of life, the spirit soul is overwhelmed by the suffering created by those reactions. We have very little chance of escaping this bondage of action and reaction - work and its fruitive results. Even after abdicating all work and accepting the life of a sannyāsī, or renunciant, one still has to work, if only for his hungry stomach. And thus Śaṅkarācārya, the great monist philosopher and religious reformer, said that simply for the matter of the stomach, one may not adopt the dress of a renunciant. Therefore, there is no way out - no way to avoid doing work, if only for the belly's sake.

As a result, the Personality of Godhead, Śrī Kṛṣṇa, advises Marshal Arjuna in the following words: "O Arjuna, you must always do your duty. To do something is far better than to do nothing. You cannot even secure your everyday sustenance without doing any work."

"Work" means the work that is ordered in the scriptures and sacred law books. It means standard, prescribed duties. Such work is far better than laziness under the pretension of being a renunciant or mystic. To earn a living, one can honorably adopt the profession of a street sweeper, but one must not change his dress to the saffron robes of a renunciate simply to fill up his empty stomach. In the present age of quarrel and pretension, one should prefer to do the ordinary, prescribed duties rather than adopt the life of a sannyāsī, a renunciate. Those who are genuinely renounced understand that they must not give up performing their prescribed daily duties in the social order, because otherwise there will be disaster, plain and simple. When we cannot secure our everyday sustenance without doing any work, how is it possible to give up our prescribed duties? And yet one must not forget the difficult position of one's being in the network of action and reaction by which the spirit soul becomes bound up in material existence.

So, to solve this dilemma, the Personality of Godhead, Śrī Kṛṣṇa, advises us as follows: "The best policy for doing work is to perform all prescribed duties for the satisfaction of Yajña, the Supreme Being - Viṣṇu, the Absolute Truth. Otherwise, all actions will produce reactions that will cause bondage. If work is done for the sake of Yajña, then one can become free from all bondages."

This method of work, or prescribed duties, that does not cause any bondage is called work with transcendental results, or karma-yoga. By such work with transcendental results, or karma-yoga, not only does one become immune from the bondage of work, but also one develops his transcendental devotion toward the Absolute Personality of Godhead. One must not enjoy the fruits of his work himself, but must dedicate the same for the transcendental loving service of the Personality of Godhead. This is the first step on the ladder of devotional activities. Lord Caitanya taught this process of devotional service, or work with transcendental results, to Śrīla Rūpa Gosvāmī at Daśāśvamedha-ghāṭa in Prayāga. Lord Caitanya said that only one who is fortunate can get the seed of transcendental loving service, by the mercy of Śrī Kṛṣṇa, the Personality of Godhead, and that of the spiritual master. Karma-yoga, or work with transcendental results, is the seed of pure devotional activities. This science is taught by Śrī Kṛṣṇa Himself or by His bona fide, confidential servants. Unless one takes his lessons from such sources, one must inevitably misunderstand the import of karma-yoga, as do the ordinary mundaners who often advertise themselves as karma-yoga experts.

We have to earn some wealth just in order to push on with our material existence. In exchange for that wealth, we have to secure the necessities of life, and primarily, we have to cook something for our hungry stomach. For if we do not eat, we cannot keep a healthy body, and if we do not keep a healthy body, we cannot earn our livelihood. It is very difficult to ascertain which exigency is the cause of the other, but we can describe this process of reciprocity as the wheel of work. And to travel all over the universe is to circumambulate the wheel of work. There is no estimation of our circumambulation and the concomitant distress resulting from such travel life after life for illusory, material happiness, which is compared to the will o' the wisp. In the capacity of a false enjoyer, without any obedience to the supremely powerful Lord, the living soul searches for permanent happiness life after life, but he does not know where the real happiness is. Therefore, Prahlāda Mahārāja says that no one knows that his ultimate goal of self-realization is to reach Viṣṇu, the all-powerful Godhead.

Without knowing the goal of our self-realization, we are aimlessly voyaging on the ocean of material existence, life after life. And tossed as we are by the waves of action and reaction, we cannot ascertain the volume of our distresses in undertaking such an ominous journey. Here we must know that the goal of our voyage is to reach the Absolute Truth, Viṣṇu, the all-pervading Godhead. Śrī Kṛṣṇa confirms this goal of life by saying that everything must be performed for the satisfaction of Viṣṇu, or Yajña. In the Ṛg Veda the same truth is described: Viṣṇu is the Supreme Deity, and thus all the subordinate gods, the suris, look to Viṣṇu and His lotus feet. The author of the Vedas is the Personality of Godhead Himself. Consequently, His Bhagavad-gītā is the finest summary of all the teachings in the Vedas (the books of knowledge), and there is no doubt about it. The instruction is, therefore, that we must do everything for the satisfaction of Viṣṇu and Viṣṇu only, if we want to be free of the bondage to the wheel of our work.

Formerly, the people of India (now misnamed as "Hindus") followed varṇāśrama-dharma or sanātana-dharma, the system that organizes human affairs according to four social orders and four spiritual orders. Those in the three higher social orders - namely, the brāhmaṇas (the instructive order), the kṣatriyas (the administrative order), and the vaiśyas (the productive order) - all used to lead the life of Vaiṣṇavism, or centering every action upon the Supreme Deity, Viṣṇu. In all the four spiritual orders - the student, the householder, the retired, and the renounced - and especially the householder order, Viṣṇu was being worshiped. The brāhmaṇa householders, particularly, used to worship Viṣṇu without fail, and even now the descendants of those brāhmaṇas continue to worship Viṣṇu daily as their family Deity.

These spiritually cultured people used to do everything for the sake of Viṣṇu. They used to earn wealth according to their capacity for the service of Viṣṇu. With their earnings they used to acquire eatables, and the eatables were cooked for the worship of Viṣṇu. Then the meal offered to satisfy Viṣṇu became prasādam - "the Lord's mercy," the remnants of His meal - and could be accepted by them. What was possible in days gone by and is still being done here and there even today can again be made possible in all spheres of life, by a little adjustment suitable to time, place, and people. In this way, everyone can get free of the binding network of actions and reactions.

The learned sages say that to approach the lotus feet of Viṣṇu is to get liberation. We can satisfy our ordinary desires by satisfying the transcendental senses of Viṣṇu, which is the ultimate goal of karma-yoga, or work with transcendental results. If we do not perform our duties in this manner, for the satisfaction of Viṣṇu, then certainly all and any work done by us will produce nothing but poisonous material results, and ultimately there will be disaster in the world. By doing everything for the satisfaction of Viṣṇu and taking the remnants of the offerings made to Viṣṇu, we can get rid of the vices and sinful reactions that accumulate in the course of our performing our prescribed duties.

Although we may take so many precautions against these vices and sinful reactions, even in the course of ordinary business exchanges and ventures we have to commit so many sins. For instance, we find it necessary and unavoidable in business dealings to speak lies - not to mention the volumes of lies that are spoken by members of the legal profession. Lawyers have to resort to all sorts of trickery to get around a law in which they have become professionally entangled. And of course, those who are in the service of other professions have to do the same kind of thing without fail. Intentionally or unintentionally, one has to commit such sins - and incur the sinful reactions - without any doubt.

Even if we take all precautions to protect ourselves against committing any sins - for the Vaiṣṇavas, the devotees of Viṣṇu, naturally do take all such precautions - still, unconsciously we kill many ants and other insects while discharging even the most ordinary duties, such as walking from one place to another. Even in simply drinking water, we kill many tiny aquatic creatures. We kill many such living entities merely by cleaning our homes or when eating and sleeping. In sum, we cannot avoid all the sins we incur, even unconsciously, in the ordinary course of life.

According to the laws of man, a person may be hanged when he commits homicide, but he is not hanged when he kills lower animals. But according to the laws of God, one commits the same sin by killing a lower animal as he does by killing a man. We are punished by the laws of God for either action. Those who do not believe in the laws of God or in His existence may go on committing such sins, and they may not come to their senses despite the countless sufferings they are put into for committing such sins, but that does not affect the existence of God or His eternal laws.

The law books known as the smṛtis mention five kinds of sin which everyone inevitably commits, no matter how unwillingly. They are as follows: (1) Sins committed by itching, (2) sins committed by rubbing, (3) sins committed by starting a fire, (4) sins committed by pouring water from a pot, and (5) sins committed by cleaning the house. Even if we do not commit any intentional sins, we have to commit the above five kinds of sin, without a shadow of doubt. Thus, it is our duty to accept the remnants of offerings made to Viṣṇu, to escape the reactions of all sinful actions committed unconsciously and unavoidably. Unfortunately, those who cook food not for offering to Viṣṇu, but only for satisfying their senses, have to undergo punishments for all the sins they have committed consciously or unconsciously, while discharging prescribed duties. For this reason, the worship of Viṣṇu still goes on in the households of the followers of sanātana-dharma, and especially in the households of the brāhmaṇas.

Therefore, those who are leaders of their respective countries and communities should first be sure to satisfy Viṣṇu, for their own benefit and for the benefit of those whom they profess to lead. All leaders should ponder how they can discharge their duties by satisfying the transcendental senses of Viṣṇu, for what the leaders do will be imitated by their followers. Therefore, the Personality of Godhead, Śrī Kṛṣṇa, advises Arjuna as follows: "What is done by the leader is followed by the ordinary man. Whatever the leader establishes as truth, the followers take to it unhesitatingly."

But alas, the time has already come when the leaders, whom ordinary men regard as beacons, are themselves mostly atheists at the bottom of their hearts and are against the principles laid down by Godhead. As such, what can they do for the satisfaction of the transcendental senses of Viṣṇu? And if they do not do everything for the satisfaction of the transcendental senses of Godhead, how can they expect to drag themselves or their followers from the mire of sins committed in the course of discharging prescribed duties? If the leaders do not recognize the existence of the all-powerful Viṣṇu, who is simultaneously both the supreme transcendental personality and the impersonal spirit existing everywhere, then what will ordinary men understand about Him? He is the supreme enjoyer of everything that be, and thus none of us, however great we may be, can be the enjoyer of the universe and its paraphernalia. Since our position is subordinate to that of the almighty Viṣṇu, the Supreme Godhead (Īśvara, the supreme controller), we can enjoy only what comes from Him as a token of His kindness. We must not enjoy anything that is not offered by Him. We should not make any extra effort to obtain anything which belongs to Him or others. That is the spirit of Vaiṣṇavism.

In the Īśopaniṣad this same spirit is described as follows: "Whatever we see existing throughout the universe is intrinsically the property of the supreme enjoyer, and one may enjoy a thing that is kindly given by Him, but one must never touch the property of others."

Therefore, civic and other popular leaders should center their activities upon Viṣṇu, and by this act of transcendental work, they will themselves be benefited and shall be able to do good for their respective followers. If these leaders, including preachers and heads of state, do not perform this act of Vaiṣṇavism - and instead place themselves artificially in the exalted position of Viṣṇu, the supreme enjoyer - then they may indeed enjoy temporary gain, adoration, and mundane fame, and may delude their unfortunate followers from the right path by a false display of renunciation. But such materialistic, godless leaders will never be able to do any good for the ignorant souls who follow them like a flock of sheep to the slaughterhouse. By such leadership the leader himself is temporarily benefited, but the followers are put into the worst position. The leaders incite them toward false, illusory gain and thus engage them in various acts of sin. In temporarily benefiting themselves, such leaders sacrifice the real interest of their followers and destroy the followers.

Such leaders do not know that their temporary gains will vanish along with the destruction of their temporary body. But the acts of commission and omission made by them during their lifetime of leadership will remain in the psychic encagement of mind, intelligence, and false egoism in a very subtle form, and the subtle psychic life will develop again in another suitable body, by the process of transmigration of the spirit soul, and thus put them in ordeals of different wheels of action and reaction by obliging them to transmigrate from one body to another for many, many years.

The people in general will follow what the leaders, without any transcendental knowledge, ask them to do. The leaders, therefore, must be aware of this fact for the benefit of all concerned. The leaders must know first of all how they can do good for their followers, by understanding the real method of karma-yoga, or work with transcendental results. If the physician is himself a diseased fellow, how can he endeavor to heal others? The physician must heal himself first, before treating the disease of the general public. To gratify the senses of the diseased fellow is not the business of a real physician. A good, qualified physician cannot indulge the patient by merely satisfying him, but must prescribe the real medicine, whether it satisfy the senses of the patient or not.

The leaders therefore must know that the real disease of the people in general is their aversion to serve the almighty Godhead, Viṣṇu. So if, instead of treating the people's inherent disease - atheism - the leaders simply show a superficial sympathy for the disease's symptoms, certainly there will be no benefit whatsoever for suffering humanity. The real remedy for this disease lies in partaking of the remnants of offerings made to Godhead; this is the ideal diet for the spiritual patient. And the medicines include hearing and chanting and remembering the glories of Godhead, worshiping the transcendental form of Godhead, offering Him transcendental service, accepting Him as one's supreme friend and, lastly, surrendering unto Him in all circumstances. The leaders should therefore arrange for this diet and these medicines - if they really want to dissipate the sufferings of humanity.

At the same time, it is pleasing to see that the veteran leader Mahatma Gandhi is trying his best to invent a method for bringing in a godly atmosphere all over the world. He is preaching restraint, toleration, moral principles, and so on. But it is not possible to reach the unlimited by any novel, invented method, which is always limited. The Personality of Godhead, Śrī Kṛṣṇa, has therefore said in the Bhagavad-gītā that after many births, learned sages eventually surrender unto Him, and that such a mahātmā who is able to connect everything that be to Vāsudeva (the plenary manifestation of Viṣṇu) is rarely to be seen. The purport is that mahātmās are everywhere, but the mahātmā who knows the real relationship between Godhead and the manifested world is very rare.

Such a mahātmā never tries to approach Godhead by any invented method, any inductive, ascending process. Rather, he accepts the standard, deductive, descending process - that is, the method that comes down directly from the Supreme Lord or through His bona fide representatives. By the ascending process, no one can reach the Lord, even by a long-term endeavor of many, many years. What is obtained by this ascending process, however, is imperfect, partial, impersonal knowledge, liable to be deviant from the Absolute Truth.

We can see such signs in the method of preaching espoused by Gandhijī. Although he chants the name of Rāma, he is not aware of the transcendental science of the name. He is a worshiper of the impersonal Godhead. That is to say, his Godhead or Viṣṇu is devoid of transcendental activities. His Godhead cannot eat, cannot see, and cannot hear; for impersonality means being without any of these sensory activities. When the empiric philosopher tries to approach the Absolute Truth, he can reach only as far as the impersonal feature of Godhead, without knowing anything about the Lord's transcendental pastimes. When the Absolute Truth is not credited with having any transcendental senses or sensory activities, certainly He is supposed impotent. An impotent Godhead, of course, cannot hear the prayers of His devotees, nor can He ameliorate the distress of the universe.

By the empiric process of philosophical research, one can possibly distinguish the metaphysical subjects from the physical objects; but unless such seekers of truth can reach the personal feature of the Absolute Truth, they gain only dry, impersonal knowledge of Him, without any actual transcendental profit. It is therefore necessary that leaders like Gandhi establish themselves on the transcendental footing of the personal feature of the Absolute Truth, known as Viṣṇu or the all-pervading Godhead, and arrange for His transcendental service by karma-yoga, so that they can do good for the people in general.

The people in general are extremely busy in the affairs of the material body and mind. Those who are in the lowest stage of such mundane activities very rarely can understand the activities of the spiritual plane. These people are generally baffled because their various acts of sin and virtue are directed merely toward ameliorating the distress and enhancing the happiness of the temporary body and mind by behavior like eating, sleeping, defending, and gratifying the senses. The material scientists - the modern quasi priests who invoke such material activities - invent many objects to gratify the material senses such as the eye, ear, nose, and tongue and ultimately the mind, and there results a field of unnecessary competition for enhancement of such material happiness, which leads the whole world into the whirlpool of uncalled - for clashes. The net result is scarcity all over the world, so much so that even the bare necessities of life, namely food and clothing, become objects of contention and control. And so arise all sorts of obstacles to the traditional, God-given life of plain living and high thinking.

Persons who are a little above such gross materialists believe firmly in life after death and thus try to rise a little above the plane of gross sensory enjoyment of this one life. They try to accumulate something for the next life by acts of virtue, just as a man banks some money for future happiness. But these people do not understand that neither any sinful nor any virtuous act can bring freedom from the bondage of work, as we have explained above. On the contrary, both sinful and virtuous acts will bind the worker up in the wheel of action and reaction.

Neither the sinful nor the pious materialist can understand the essence of karma-yoga as the means to attain liberation from the always uncongenial bondage of work. The expert karma-yogī therefore behaves just like an attached materialist to teach the people in general about the way one can get rid of the tangle of action and reaction in ordinary work. By such acts, the karma-yogī himself and the world at large are simultaneously benefited. The Personality of Godhead therefore says as follows: "O descendant of Bharata, better you continue to perform work like an attached materialist who is not conversant with transcendental knowledge, so that you can recruit men to the path of karma-yoga, or work with transcendental results."

So those who are aware of transcendental knowledge, and who thus are actually learned, perform all acts needed for maintaining the body and mind, but with a view to satisfying the transcendental senses of the Supreme Godhead, Viṣṇu. Ordinary men regard these learned transcendentalists as common workers, but in fact, the transcendentalists are not workers for mundane benefit - they are karma-yogīs, or workers for transcendental results. And in such transcendental work, the material results are gained automatically, without any separate endeavor.

In the present age we are witnessing an enormous expansion of material activities, an endlessly variegated multiplicity of material engagements. Mills and factories, as well as hospitals and other institutions, are now in vogue. In ancient times, there was not so great an expansion of material activities. In those days the mode of living was simple, and yet the thoughts were sublime. So now there is a very good field of activities for the karma-yogīs, who can engage all the various modern institutions in the transcendental service of Viṣṇu, for the satisfaction of His transcendental senses.

It is incumbent, therefore, to install a temple of Viṣṇu in all the aforementioned institutions, and in individual homes, for the same purpose - worshiping the Absolute Godhead in the same spirit of work with transcendental results as was maintained by the sages of ancient times. Although the all-pervading Personality of Godhead manifests Himself in His various transcendental, eternal forms as incarnations or plenary portions or various partial portions, the sages recommended the worship of the eternal dual forms of Śrī Śrī Lakṣmī-Nārāyaṇa, Śrī Śrī Sītā-Rāma, and Śrī Śrī Rādhā-Kṛṣṇa. Therefore, it is desired most earnestly that the proprietors and managers of big mills, factories, hospitals, universities, hotels, and various other institutions install a temple for worshiping any of these transcendental forms of Viṣṇu. This will transform all the workers in these institutions into karma-yogīs.

It is generally experienced that workers in big mills and factories are addicted to many abominable habits, and thus they gradually glide down to the lowest status to which a human being can descend. But if they are graciously offered the advantage of partaking of the remnants of foodstuffs offered to Viṣṇu, gradually they will develop a transcendental sense of spirituality and rise to the same status as that of spiritually advanced personalities. However, these people cannot rise to that exalted position of "Harijans" simply by being rubber-stamped as such. If they are influenced by a desire other than the transcendental service of Viṣṇu, every effort to raise them up from their degraded position will result in disaster and disturbance of the peace and tranquillity of the social order. Leaders who incite such downtrodden laborers uselessly - simply for the sake of temporary gain - can never do the laborers any good. Nor can the leaders themselves benefit by such ill-conceived actions. On the contrary, through such material activities both the laborers and the capitalists inevitably fall into unwholesome quarreling and so bring on great disturbance of the social order. The problem can be solved only by a determined program of karma-yoga. If karma-yoga, or work with transcendental results, is systematically performed, we shall transcend and more than fulfill all fragmented endeavors - whether by the socialists toward equality, by the Bolsheviks toward a grand social order of fraternity, or by the laborites toward a mundane heaven wherein laborers surpass capitalists in the acquisition of wealth.

Fraternity in human society develops gradually - from love for self to love for family; from love for family to love for community; from love for community to love for nation; and from love for nation to love for the international community. And in this gradual process, there is always a center of attraction that helps our love progress and develop from one stage to another. We do not know, however, that in that constant struggle for fraternal development, the center of attraction is neither the family nor the community nor the nation, nor even the international community, but the all-pervading Godhead, Viṣṇu. This ignorance is due to the material curtain, the illusory energy of the Absolute Truth. The great devotee Prahlāda Mahārāja confirms that people in general do not know that their ultimate center of attraction is Viṣṇu, the Supreme Personality of Godhead. And in the Viṣṇu category, Śrī Kṛṣṇa is the supreme attraction.

In fact, the word Kṛṣṇa is derived from the root kṛṣ, meaning "that which attracts." Thus, there cannot be any other name of the Absolute Truth than Kṛṣṇa - "the all-attractive." Learned sages have made extensive research in this connection, and they have firmly concluded that Kṛṣṇa is the Supreme Godhead. The sages of Naimiṣāraṇya (at present, Nimsar, in Sitapur District, U.P.), who assembled under the presidency of Sūta Gosvāmī, discussed in detail all the various incarnations of the Absolute Truth. They came to the conclusion that Kṛṣṇa is the Supreme Personality of Godhead, and that all other incarnations are either His plenary portions or else portions of plenary portions. The Supreme Personality of Godhead is Śrī Kṛṣṇa; that is the verdict of the Bhāgavata school, or the transcendentalists. Also, the Brahma-saṁhitā - which is described to be compiled by Brahmā, the creator of this universe - confirms, "Śrī Kṛṣṇa is the Supreme Personality of Godhead, with an eternal, all-blissful, transcendental form. He is the original person, known as Govinda. He is without any cause, and He is the cause of all other causes." Therefore, if and only if we can establish our relationships with one another upon the central attraction of Śrī Kṛṣṇa, the prime cause of all causes, will we really turn the concepts of fraternity and equality into workable means of lasting peace.

To understand a little better the principles involved, we can look at the mundane relationships around us. For example, the husband of our sister, who may have been unknown to us before he married her, nonetheless becomes our brother-in-law - simply by virtue of the shared central relationship with her. And thanks to that shared central relationship, this previously unknown man's sons and daughters become our nephews and nieces. Again, all these loving relationships center upon our sister. In this case, our sister has become the center of attraction.

If, for example, we make our country the center of attraction, we designate ourselves with some limiting and divisive national label, such as "Bengali," "Punjabi," or "English." Or when we profess a particular faith or religion and make this the center of attraction, again we designate ourselves with some sectarian label, such as "Hindu," "Muslim," or "Christian." Thus we have chosen a center of attraction that many others cannot share with us - because for them, our center of attraction is not all-attractive.

Our relationships with one another can be perfected only when we make our center of attraction Kṛṣṇa, the all-attractive Personality of Godhead. Constitutionally, we are all eternally related to Kṛṣṇa, who is the original living being and thus the center of all attraction. So what we need to do is to revive this relationship which has merged into oblivion because the covering and detaching process of the illusory energy, called māyā, has fostered temporary forgetfulness. And to proceed in this direction of rehabilitation of our eternal relationship is to adopt karma-yoga, the first step to such transcendental realization. It is stated in the Caitanya-caritāmṛta that the living entity, the spirit soul, is encaged by māyā, or the illusory energy, in a process of forgetfulness of his eternal relationship with Kṛṣṇa.

The karma-yogī can help revive this transcendental relationship of the living spirit with Kṛṣṇa as His eternal servitor. And the karma-yogī renders this immense benefit to the ordinary living entities-who are entirely addicted to mundane activities - without disturbing them in their ordinary engagements. In fact, the Bhagavad-gītā advises that in the interest of the mundane workers, they should not be restrained from their ordinary engagements; on the contrary, they may be encouraged to stay engaged in that way, within the process of karma-yoga, or work with transcendental results.

Ordinarily, these mundaners cannot easily understand their eternal relationship with Kṛṣṇa. Instead, they themselves have posed as Kṛṣṇa, under the false inducement of the illusory energy. This false position of supreme enjoyer gives them much trouble as they search for lordship over the powers of nature, but still these mundaners cannot give up the spirit of lording it over. And when they pretend to give up the enjoying spirit, under the pressure of disappointment and frustration, they usually take shelter of pseudo renunciation, with an even greater spirit of enjoyment. The mundane workers, who are always desirous of enjoying the fruits of their mundane activities, suffer greatly under the pressing disadvantages of such activities, just like poor oxen tightly tethered to the grinding mill. But under a false pretense of "enjoyer" dictated by the illusory energy, they think themselves to be really enjoying. Therefore, the learned karma-yogīs tactfully engage such foolish mundaners in the respective works for which they have special attachments - but in relation with Kṛṣṇa - without disturbing them in their general activities. For this purpose only, the learned and liberated souls who are eternal servitors of Kṛṣṇa sometimes remain in the midst of ordinary activities, just to attract the foolish mundaners to the process of karma-yoga.

The foolish mundaners would have been left perpetually in the darkness of foolish activities if Śrī Kṛṣṇa, the Personality of Godhead, or His eternal associates, such as Marshal Arjuna, had not kindly taken the trouble of initiating the process of karma-yoga by the direct method of personal example. The foolish mundaners are unable to come to an awareness of the immeasurable difficulties that confront them in pursuance of their foolish mundane activities. However much they may bewilder themselves by the conception of lordship over their various actions, they are always being driven under the direction of the modes of nature - that is the considered verdict of Śrī Kṛṣṇa, the Personality of Godhead, in the Bhagavad-gītā. He says that the foolish mundaner considers himself the author or doer of all his activities by a sense dictated by his false egoism, without knowing that it is the modes of nature that lead him to do everything in all his engagements. The foolish mundaner cannot understand that he is under the spell of Lord Kṛṣṇa's illusory energy, Maya-devi, who has made the mundaner bound to do as she desires. Consequently, the foolish mundaner enjoys only the temporary results of his activities - fleeting mundane happiness or distress - and undergoes a severe penalty of servitude dictated by the modes of nature.

In Bhagavad-gītā Lord Kṛṣṇa affirms that each and every living entity that be is His part and parcel, and as such, each and every living entity is His eternal, transcendental servitor. The natural position of one who is part and parcel is to render service to the complete whole. In Hitopadeśa, a Vedic book of ancient fables, there is a lucid analogy entitled Uddeśa Indriyāṇām which explains the relationship of the parts of the body to the whole. The hands, legs, eyes, nose, and so forth are all parts of the complete whole that is the body. Now if the hands, legs, eyes, nose and so on do not endeavor to provide food for the stomach, but themselves try to enjoy the eatables collected by them, then there will be a maladjustment of the whole body. The bodily parts would be working against the interest of the body as a whole. By such foolish activities, the hands, legs, and so on could never improve their respective positions, but on the contrary, for want of sufficient nourishment of the whole body through the medium of the stomach, the whole system of bodily structure and function would become weakened, deteriorated, and diseased.

The Personality of Godhead is the original cause of all causes, and He is the life of the whole creation. The Supreme Personality of Godhead, Śrī Kṛṣṇa, is the root of the tree of the whole creation. That is the statement of Bhagavad-gītā. It is also said in Bhagavad-gītā that there is no person superior to Śrī Kṛṣṇa Himself. He is the supreme enjoyer of all sacrifices and activities. But still, those who are utterly sinful do not surrender unto Him, even though He is the Supreme Personality of Godhead and all other living beings are His transcendental, eternal servitors, part and parcel of Him.

Forgetfulness of this transcendental relationship between the living entity and the Personality of Godhead has created a false sense of everyone's being a miniature Kṛṣṇa, who tries to enjoy the world to his best capacity, while overlooking the transcendental service of the Absolute Truth, the Personality of Godhead, the complete whole and the origin of all. This kind of work is done under the spell of the modes of material nature, called māyā, or the illusory energy. Actually, the living entity has no capacity to lord it over the forces of nature. The living entity becomes subjugated by the modes of nature as soon as he tries to put himself into the position of Śrī Kṛṣṇa, the supreme enjoyer - under a false egoistic sense, since he is constitutionally unable to do so, any more than the hands, legs, eyes, and so on can individually function as a complete, whole body. The living entity therefore undergoes many difficulties under the pretense of being an enjoyer. So to get rid of all these troubles and difficulties that we suffer due to our work, we have to adopt the process of karma-yoga.

In contrast with the ordinary living entity, those who are transcendentalists are really learned. Such transcendentalists do not perform any work in the manner of the common mundaner. They know that mundane activities done under the modes of nature are completely different from activities of transcendental service. The transcendentalist, knowing himself to be different from the material body and mind, always tries to cultivate transcendental activities. He knows that although temporarily within mundane existence, he is an eternal spirit, part and parcel of the Supreme Spirit. As such, he remains always separate from the mundaners, even though his material senses such as the hands, legs, eyes, and so on are engaged in temporary material activities. When engaged in the transcendental service of Śrī Kṛṣṇa, however, such activities make the doer free from the bondage of work. The Personality of Godhead, Śrī Kṛṣṇa, says to Arjuna, "O Arjuna! Therefore give up the spirit of enjoying all your worldly work, and through this consciousness become a transcendentalist. You may adopt your circumstantial occupation of warfare, which is a duty for you. And whoever performs his every activity with transcendental consciousness - according to My direction, without any grudge toward Me - he also becomes free from the bondage of work."

The process of bodily self-consciousness - the misunderstanding that I am this material body and mind and, for that matter, that I am part and parcel of this material world and that everything in this material world is thus an object for my enjoyment - does not allow me to become a transcendentalist or a really learned fellow. Up to this point, we have already discussed this transcendental knowledge somewhat. And on the basis of this preliminary discussion, the Personality of Godhead, Śrī Kṛṣṇa, advises us to become spiritually inclined, to become transcendentalists. Then only can we understand that we are nothing whatsoever of this material world, that we are eternal, spiritual living entities. By such spiritual realization, disintegration of our material affinity naturally begins, and the more we become spiritually developed, the less we are affected by the happiness or distress that arise out of sense perception in contact with material association. The false ego created by material contact is then gradually vanquished, and this dismantling of false egoism causes liberation from all material designations and renewed awareness of our relationship with the Absolute Truth. This is called liberation in life.

Śrī Kṛṣṇa, the Personality of Godhead, is the Absolute Truth. This is corroborated in all authentic scriptures. Our spiritual life begins to develop as soon as our relationship with Śrī Kṛṣṇa is reawakened. Śrī Kṛṣṇa is compared to the sun. The darkness of nescience disappears as soon as our relationship with Śrī Kṛṣṇa is established. With the appearance of Śrī Kṛṣṇa within our heart, we become cleansed of the impurities of material contact, much as the morning appears new and fresh with the appearance of the sun. This is not a concoction of childish imagination but a factual experience of spiritual realization. One who has sincerely followed the footsteps of Śrī Kṛṣṇa or His bona fide servants has also realized this simple truth.

But one who envies Śrī Kṛṣṇa and poses himself as a competitor of Śrī Kṛṣṇa - one with such a foolhardy and perverted mentality does not accept this statement of fact. Thus, without understanding the primacy of karma-yoga, the foolish mundaners indulge in unrestricted material activities resulting in bondage; their very work keeps them in the material existence of births and deaths perpetually. Such foolish mundaners actually envy Śrī Kṛṣṇa and deride Him as one who is like other mundaners. The truth about Śrī Kṛṣṇa does not easily enter into the perverted brain of such mundaners infected with the empiric approach to philosophy. But a devoted person faithfully understands just what is actually stated in the pages of Bhagavad-gītā and does not resort to imagination, or the empiric philosophical approach, generally called "spiritual interpretation." Only such a devoted person can accept the logic of fully surrendering unto Kṛṣṇa and can thus adopt the process of karma-yoga to escape the dangerous bondage of work.

There is nothing in the codes of Śrī Kṛṣṇa to stipulate that these devoted persons will make their appearance within the boundaries of a particular caste, creed, color, or country. These devoted persons can and do appear everywhere, without any restriction of caste, creed, color, or country. So everyone, whatever and whoever he may be, is eligible to be a devotee of Śrī Kṛṣṇa. To confirm this fact, in Bhagavad-gītā the Personality of Godhead says the following words: "O son of Pṛthā, even those who are faithless and are of lower birth - including fallen women or professional prostitutes, ignorant manual laborers, and the merchant class - all shall attain perfection and reach the Kingdom of God, if they actually take shelter of the devotional service of the Personality of Godhead, Śrī Kṛṣṇa." In other words, the unscrupulous caste system now dominant in the society of the asuras or the faithless cannot be any barrier to approaching Śrī Kṛṣṇa, the Absolute Personality of Godhead.

Śrī Kṛṣṇa Himself has enumerated the basic principles of a caste system that is real and universal. The four social orders (intellectual, administrative, mercantile, and laborer) are set by Him according to the qualities these persons have acquired through their actions under the modes of nature. So although in one sense He is the maker of this caste system all over the world, still, in another sense, He is to be understood as not its maker. That is, He is not the maker of a tyrannical and unnatural caste system in which the faithless dictate one's position according to one's birth. Rather, He is the maker of a caste system that is applicable universally, is voluntary and natural, and is based on one's qualities and abilities.

The four social orders - generally known as the "caste system" and consisting of the brāhmaṇas (priests and intellectuals), the kṣatriyas (administrators and soldiers), the vaiśyas (merchants and farmers), and the śūdras (laborers) - were never meant for a caste system by birthright. This system is universally applicable in terms of one's mundane, practical qualifications and personality traits. The classification of brāhmaṇa, kṣatriya, vaiśya or śūdra is never made with reference to one's accidental birth - any more than someone could become a medical practitioner by some mere birthright, simply because he happened to be the son of a noted doctor. The real qualification of a medical practitioner can be obtained only through strenuous study of medical science for a considerably long period, and only upon completion of his studies can he take up the medical profession. Naturally, when a patient goes to a medical practitioner, he does not look at the birthright of the physician, but at his real, professional qualifications.

Just as physicians are always present in all countries and at all times, so also brāhmaṇas or kṣatriyas are always present in every part of the earth, by dint of personal and practical qualifications. The present caste system - which we have localized within a particular part of the world and then within a particular sectarian faith - is undoubtedly wrong and a perversion of the natural, universal caste system. If somebody passes himself off as a medical practitioner for the reason that he is the son of a medical practitioner - without having any knowledge of medical science or without having attended medical college - and if this medical practitioner is accepted as such by a section of the public, then both this medical practitioner and his blind followers are to be considered members of a society who cheat one another and are cheated by one another. Theirs is a society of the cheaters and the cheated. So the caste system created by the Personality of Godhead, Śrī Kṛṣṇa, and referred to in the Bhagavad-gītā is not the same as the caste system of the society of the cheaters and the cheated. The caste system created by the Personality of Godhead and referred to in the Bhagavad-gītā is universally true at all times and in all parts of the world, and actually, the universe.

The qualifications of the various orders of the caste system are enumerated in Bhagavad-gītā, and here we shall touch on them briefly. The brāhmaṇas are the highest social order, and they imbibe the modes of goodness and are engaged in the activities of equality, restraint, and forgiveness. The kṣatriyas are the second-highest social order, and they imbibe the qualities of creative passion and are engaged in the activities of public leadership as executive heads of different political and social bodies. The vaiśyas are the third social order. They imbibe mixed qualities, namely creative passion as well as the darkness of ignorance, and generally they are engaged as farmers and merchants. The śūdras are the lowest social order, inasmuch as they imbibe the modes of darkness, or ignorance, and generally take up the service of the other three social orders. As a class, the śūdras are servitors of the whole mundane social body. In the present age of darkness, which is known as the Kali-yuga, the age of quarrel, hypocrisy, and ignorance, virtually everyone is born a śūdra.

If we examine human affairs in the light of the caste system as created by the Personality of Godhead, surely we can visualize the four social orders functioning in every part of the world. In every part of the globe, wherever there is human habitation, there are some persons who have the qualifications of brāhmaṇas, and there are others who have the qualifications of kṣatriyas, vaiśyas, and śūdras. The various modes of nature are persistent in every corner of the universe, and since brāhmaṇas, kṣatriyas, and so forth are simply products of the modes of nature, how can one say that the four castes do not exist in a particular part of the world? This is absurd. In every country and at all times there have been, there are, and there will be the four social orders, according to the modes of nature.

Those who persist in the theory that the four social orders called the caste system exist only in India are totally mistaken. In all other countries, also, there are the same orders of life, under some name or other. And thus everywhere in the world, even those who are far below the qualifications of an ordinary śūdra, the fourth social order, are eligible for the transcendental service of the Personality of Godhead, Śrī Kṛṣṇa. The spiritual perfection which a qualified brāhmaṇa attains by the transcendental service of Śrī Kṛṣṇa can also be attained by anyone, even in a lower status than that of śūdra, by the same process of transcendental service to Śrī Kṛṣṇa. For this reason, Śrī Kṛṣṇa, the all-attractive Personality of Godhead, is the Absolute Truth in all creation, and Śrīmad Bhagavad-gītā is the supreme scripture within the universe. According to other scriptures such as the Purāṇas, even a caṇḍāla, or a person of the fifth social order (lower than a śūdra), becomes more than a person of the first order (a brāhmaṇa) by dint of his transcendental devotional service. The confidential teachings of the Bhagavad-gītā are therefore meant for nothing but attaining the highest perfection of human life - the transcendental service of Śrī Kṛṣṇa.

So, regardless of caste, creed, or color, everyone must adopt the process of karma-yoga, or work with transcendental results. And by so doing, everyone shall help to spiritualize all the activities of the world. By such activities, both the performer and the work performed become surcharged with spirituality and transcend the modes of nature. And as his activities become spiritualized, the performer automatically attains the qualifications of the highest social order, the brāhmaṇas. In fact, one who becomes fully spiritualized is transcendental to the modes of nature, and thus he is more than a brāhmaṇa. After all, although of the highest mundane order, the qualifications of a brāhmaṇa are not transcendental. How one can attain to the supreme transcendental knowledge simply by the performance of transcendental service to the Personality of Godhead is explained in the twenty-fourth verse of the fourth chapter of Bhagavad-gītā. It is explained there that through performance of work with transcendental results, everything becomes spiritualized. Ācārya Śaṅkara's philosophy of "pantheism," which has spread a perverted interpretation of the Vedānta maxim that the Supreme Spirit is omnipresent, nonetheless has a practical bearing on the above verse.

There are various kinds of sacrifices that will be examined later on, but we should understand that the ultimate goal of all sacrifices is to please the Supreme Godhead, Viṣṇu. During our material existence, we have to deal with material objects, if only to keep body and soul together. But in all such material activities we can evoke the spiritual atmosphere, in terms of the Vedantic truth that the Supreme Spirit is omnipresent. This truth is imperfectly explained by the proponents of pantheism, the misconception that everything is the Supreme Spirit simply because the Supreme Spirit is everywhere. Once this misconception is cleared up and if we remember that the Supreme Spirit is indeed omnipresent, we can create a spiritual atmosphere by performing all our activities in relation to the Supreme Spirit, with everything directed by one who is a self-realized soul. Then the whole thing is transformed into spirit.

An example may be given here to illuminate the above process of spiritualization. When the iron is put into the fire and becomes red hot, the iron then develops the qualities of fire and stops functioning as iron. In the same way, when all our activities are done in terms of our relationship with Kṛṣṇa, then everything is surcharged with spiritualization. Because pleasing Kṛṣṇa has become our ultimate goal, all our activities have become spiritual activities. In a sacrifice there are five primary elements - namely, (1) the process of offering, (2) the offering itself, (3) the fire, (4) the sacrifice, and (5) the result of the sacrifice. When all of these elements become related with the Supreme Spirit, all of them become spiritualized; and at that time the whole thing becomes really a sacrifice. So when offered to the transcendental service of Śrī Kṛṣṇa, all the above-mentioned five elements become interrelated with Him, and thus they become totally spiritualized.

Therefore, learned men perform all their activities for transcendental results and thus direct all their activities toward the transcendental service of the Personality of Godhead. These genuinely purified souls actually control all their sensory activities and also master their true, spiritual self. Such spiritualized persons alone can show actual sympathy to the fallen in terms of the individual, the place, and the time. And in spite of performing apparently material activities, such spiritualized persons are free from the bondage of work. This process is explained in the seventh verse of the fifth chapter of Bhagavad-gītā: "Householders who perform their work with a view to transcendental results, out of sympathy for all others, are really eligible to become public leaders. All others who claim to be public leaders are mistaken."

The enemies of the karma-yogīs - who generally perform all works for self-satisfaction or sense gratification, and who are not in touch with the Supreme Spirit by the transcendental relationship of service - sometimes pose themselves as working according to the desire of the supreme will. As a matter of fact, they are pantheist pretenders, trying to cover their extravagancy by falsely labeling it transcendental service to Godhead. But those who are pure in heart - that is, those who have surrendered everything unto the lotus feet of the Personality of Godhead - remain aloof and separate from such easygoing pseudo transcendentalists, while giving them all respects that they may demand.

Such pure-in-heart transcendentalists know that although the living entity is very insignificant, he is part and parcel of the Absolute Truth and so has a proportionate measure of independence. And although the Personality of Godhead is all-powerful, He never interferes with this little freedom that the living entity enjoys. Thus the living entity sometimes becomes conditioned by the modes of nature, simply by abusing his small measure of independence that he is entitled to enjoy. When he becomes conditioned by nature's modes of goodness, passion, or ignorance, he develops those respective qualities of goodness, passion, and ignorance. As long as the living entity remains conditioned by material nature, he has to act according to his particular mode of nature. If these modes were not acting, then we would not have observed in the phenomenal world different varieties of activities. These different varieties of activities are conditioned by the different modes of nature.

Therefore, without knowing the subtle laws of nature, if we tried to justify all our deeds as influenced by the will of the Personality of Godhead, we would be attempting to bring partiality, inebriety, and gracelessness into the acts of the all-good Personality of Godhead. It should never be imagined that various mundane discrepancies arise by the will of the Personality of Godhead - that some are happy by His will, while others are unhappy by His will. Such differences in the material world are due to the proper or improper use of free will enjoyed by the individual living entity. Kṛṣṇa, the Personality of Godhead, enjoins everyone to give up all such conditional engagements dictated by the various modes of nature. Such varieties of engagements of the living entity arise out of ignorance perpetuated by the modes of nature. Therefore, the Lord says in Bhagavad-gītā ([[Vanisource:BG 5.13|5.13]]) that He is not the cause of anyone's particular work, nor the authority, nor the result of such work - but that all these come out of the various modes of nature. Thus, all acts performed by the living entity - except those with transcendental results - are self - created engagements arising from an abuse of the free will, and therefore such acts or engagements are never to be considered as if the works and the results were somehow ordained by the almighty Godhead. Such works are all material and are therefore conditioned and directed by the modes of nature. The Personality of Godhead has nothing to do with such works.

Similarly, the karma-yogī exists always in a transcendental position, far away from the conditions of the modes of nature, for all his works attain to the platform of the Absolute. When one is in a state of freedom from the modes of nature, the phenomenal world manifests its noumenal feature - its spiritual aspect. With the world thus spiritually manifest, its modes of nature, such as goodness, passion, and ignorance, cannot present any obstacle to one's spiritual advancement. When such obstacles are surpassed, one attains to the absolute vision.

Bhagavad-gītā ([[Vanisource:BG 5.17|5.17]]) further elucidates that when a learned man attains to absolute vision, he can observe every living being - whether a learned and gentle brahmaṇa, a cow, an elephant, a dog, or a dog-eater - with equanimity. A learned and gentle brahmaṇa is the embodiment of nature's mode of goodness. Among the beasts, the cow is the embodiment of this same mode of goodness. The elephant and the lion are embodiments of the passionate mode of nature, while the dog and the caṇḍāla (dog-eater) are the embodiments of nature's mode of darkness, or ignorance. However, instead of focusing on the various external tabernacles of these living entities (their embodiments under various modes of nature), with his absolute vision the karma-yogī penetrates to the spirit which is embodied therein. And because this infinitesimal spirit emanates from the infinite Supreme Spirit, the karma-yogī in the highest state can observe everyone and everything with equanimity. Such a karma-yogī views everything in relation to the Absolute, and therefore he engages everything in the transcendental service of the Absolute. He observes all living entities as so many transcendental servitors of the absolute Godhead, Śrī Kṛṣṇa. His perfect spiritual vision cannot but penetrate the encagement of every material body, just as a red-hot iron cannot but burn everything that it contacts. Thus, the karma-yogī sets an example of transcendental character, by engaging everyone and everything in the transcendental service of the Personality of Godhead.

The karma-yogī knows very well that Śrī Kṛṣṇa, the Personality of Godhead, is the enjoyer of everything, and that He is the Lord of all living entities. He sees very little value in the false prestige by which all living entities in this material world put themselves in the position of either an enjoyer or a renouncer. The learned sages feel disgust with this sort of false prestige as the quintessential disease of material existence. All good work, culture of knowledge, meditation, austerity, and so forth - whatever is performed - all of these activities are meant to ameliorate this material disease. Therefore, the Personality of Godhead, Śrī Kṛṣṇa, says in Bhagavad-gītā (5.28) that one can attain the supreme peace by knowing that He is the enjoyer of all sacrifices and austerities, the Lord of all the universes, and also the supreme friend of all living entities.

We have already discussed the necessity of performing work for sacrifice only, or to please the transcendental senses of Viṣṇu. And in the above statement of Bhagavad-gītā, it is clear that Śrī Kṛṣṇa is the Supreme Personality, who alone is capable of enjoying the result of all sacrificial performances. The sacrifices of the ordinary workers and the meditation and austerities of the empiric philosophers are all ordained and maintained by the Personality of Godhead, Śrī Kṛṣṇa. In turn, the Supersoul - the localized aspect of Viṣṇu, which is the object of meditation for the mystics - is a plenary portion of Śrī Kṛṣṇa, the Personality of Godhead.

We may be able to further discuss all these workers and their work later. But one may know at present that Śrī Kṛṣṇa is the friend of everyone, whether he be an ordinary worker, an empiric philosopher, or even a mystic - and what to speak of the transcendentalists who are cent-percent servitors of the Personality of Godhead. The Personality of Godhead always does good for one and all, by empowering His devotees to preach and propagate the transcendental process of devotional service to Godhead everywhere in accord with the specific time, place, and audience. The Lord is therefore called "Govinda," or the prime cause of all causes and the reservoir of all blessings. And the people in general can attain to perfect peace and tranquillity when they come to know Him by the gradual process of work with transcendental results.

Those who do everything for the transcendental service of the Personality of Godhead, Śrī Kṛṣṇa, have no need to perform any sacrifice, penance, or meditation that is unrelated to the service of Godhead. We have already discussed hereinbefore that the mundane qualities of goodness that are the signs of the brahmaṇa are included and coexisting within the qualities of the transcendentalist. In the same manner, the dexterity and sacrifice of the devoted worker, the knowledge of the sannyāsī (renunciant), the stillness and profound love for Godhead of the mystic - all these qualities are included and coexisting within the qualities of the transcendental worker, the karma-yogī. Therefore, in Bhagavad-gītā ([[Vanisource:BG 6.1|6.1]]), the Personality of Godhead says, "One who performs his duty for duty's sake, without seeking the fruitive results of such work, is the true renunciant and mystic - not he who has discarded all his duties and relieved himself of his responsibilities."

The fact is that Śrī Kṛṣṇa Himself becomes the enjoyer of the fruits of the work performed by the transcendentalist. Thus, the transcendentalist has no responsibility for the results of his work, may those results be good or bad in the estimation of worldly people. The transcendentalist acts under the impetus of his obligation to do everything for the sake of Śrī Kṛṣṇa. He never views any activity as an object of enjoyment or renunciation on his own account. In contrast, the sannyāsī or renouncer relieves himself of all worldly responsibilities in order to free himself for acquiring knowledge relating to the all-pervasive Spirit. The mystic takes similar measures so that he can enhance his meditation and better visualize within himself the localized aspect of the same Supreme Spirit. But the transcendentalist who acts only for the satisfaction of the Supreme Person, without being impelled by a motive of self-satisfaction, is actually free from all worldly duties - without the separate effort made by the sannyāsīs and the mystics. The spiritual knowledge acquired by the sannyāsīs and the eightfold perfections achieved by the mystics are all within easy reach of the transcendentalist. Therefore, the transcendentalist does not desire to achieve any profit, adoration, or distinction. He desires no gain whatever, except to be engaged in the transcendental service of Godhead - because simply by such service, he gains all. Once one achieves the supreme gain, which encompasses all other gains, what is there still to be achieved?

The mystic, who virtually ceases his various bodily functions according to Patañjali's system of mysticism, tries to attain trance by these systematic modes of meditation and so forth. Thus, the mystic tolerates all sorts of tribulations in order to visualize the localized aspect of the Supreme Spirit. In other words, he does not care about what it may take, even if it means meeting with death, to realize his ideal, which has no equal in the universe. To underscore the validity of such mystics or devotees, the Personality of Godhead says in Bhagavad-gītā (6.22) that He does not consider anything more valuable than the attainment of that transcendental state: "It is the greatest gain. To be in that state means not to be perturbed by any distress, however heavy and intolerable it may be."

According to Patañjali's system, mysticism means perfect control of the mental plane with its various fickle inclinations. According to Patañjali, the transcendental state is to become free from sensuous activities and to attain the stage of perfection perceptible purely by the spirit soul. In such a state, the attention of the mystic never deviates from that spiritual achievement. The eightfold material perfections - such as aṇimā, laghimā, prāpti, īśitā, vaśitā, prākāmya, and so on - are concomitant in the attainment of perfection in mysticism, and are but indirect by-products of that process.

After attainment of one or two of the above perfections, many mystics fall into the trap of mental oscillation. In such a state, the mystic fails to attain to the highest perfection, namely, pure devotion to the Supreme Personality of Godhead. But the transcendental worker, or karma-yogī, has no such fear of falling down, for his attention is already fixed in the transcendental service of the Personality of Godhead. Thus, he does not need to enter separately into trance. For the karma-yogī, the mystic perfections manifest automatically due to the ever-increasing freshness of their object of attention, the Personality of Godhead. A mundaner is surely unable to realize how there can be so much transcendental happiness in the service of the Personality of Godhead.

Further, there can be no loss for either the mystic or the karma-yogī in his attempt to perfect such transcendental activities. And the gain is always assured, even if the process is only partially completed. Anything that is material or mundane - be it acquisition of knowledge or of wealth - is vanquished along with the annihilation of the material body. But the transcendental work of the karma-yogī surpasses the mundane limits of the material body and mind, because it is performed in relation with the transcendental spirit soul. Being thus spiritualized, these transcendental activities transcend the limits of material annihilation. Just as the soul is not annihilated, even after annihilation of the material body, so also these spiritualized activities are not annihilated, even after the annihilation of the body or mind.

To some extent, we have already discussed this endurance of the results of transcendental work in the section on transcendental knowledge. The Personality of Godhead confirms this reality in the Bhagavad-gītā ([[Vanisource:BG 6.40|6.40]]), and Ṭhākura Bhaktivinoda explains it in the following manner: "After all, the human race is divided into two sections. The one is legitimate and the other is illegitimate. Those who do not care about any laws of life, but simply work on the principle of sense gratification - they are all illegitimate. They may be civilized or uncivilized, they may be learned or illiterate, they may be powerful or weak, but such illegitimate persons, generally known as outlaws, always act like the lower animals. There is no good in them, in spite of all appearances. But those who are legitimate or law-abiding persons may be divided into three transcendental divisions: namely, the lawful workers, the empiric philosophers, and the transcendental devotees. The lawful workers are again divided into two sections: namely, the workers with a desire to enjoy the fruits of their work; and the transcendental workers, without any such desire. The worker with a desire to enjoy the fruits of his work is hankering after transient material happiness, and such a worker is rewarded with worldly or heavenly happiness within the material worlds. But it must be known that all these forms of happiness are temporary. Thus, the worker cannot attain to real happiness, which is permanent and transcendental. This real and transcendental happiness is attained only after liberation from the bondage of material existence. Any action which does not aim at such transcendental happiness is always temporary and baffling."

When ordinary work aims at such a transcendental objective, this work is called karma-yoga. By this process of karma-yoga, one gradually attains self-purification, then transcendental knowledge, next perfect meditation, and ultimately transcendental service to the Personality of Godhead. Sometimes a mundane worker is misunderstood to be a tapasvī (renunciant) or a mahātmā (great soul) because of the many austerities he performs to attain his mundane goals. But these austerities accepted by such rigid mundaners are, after all, aimed merely at material sense gratification, and therefore these austerities are useless in the transcendental sense. Some of the asuras, or demons, such as Rāvaṇa and Hiraṇyakaśipu, also underwent a severe process of austerity and penance, but they obtained nothing except some temporary objects of sensory pleasure. Therefore, only when one has transcended the limits of sensory pleasure can he be classified as a karma-yogī, or a worker for transcendental results. Real goodness lies in the activities of karma-yoga, even if one is only in the preliminary stages. Further, a karma-yogī makes progressive headway life after life, and this is confirmed as follows in the Bhagavad-gītā ([[Vanisource:BG 6.43|6.43]]): "Even after successive births, the karma-yogī revives the transcendental sense of service, and by his natural attachment, he tries again to give further perfection to the progress of his transcendental activities."

Even if such transcendentalists slip away from the path of progress in some way or other, they are again given chances for making progress. As confirmed in Bhagavad-gītā ([[Vanisource:BG 6.41|6.41]]), they are allowed to take their next birth either in the family of a bona fide brahmaṇa or in the family of a rich merchant who is devoted to the service of Godhead.

But among the transcendental mystics, variously classified as karma-yogīs, dhyāna-yogīs, jñāna-yogīs, haṭha-yogīs, and bhakti-yogīs, the last-named bhakti-yogīs are the greatest of all-because as again confirmed in Bhagavad-gītā ([[Vanisource:BG 6.47|6.47]]), they are always absorbed in the thoughts and actions of transcendental loving service to Godhead.

Obviously, attainment of transcendental loving service to the Personality of Godhead is the ultimate goal of all mysticism. That is the purport of the above-mentioned verse. It is also worth mentioning the statement that Ṭhākura Bhaktivinoda makes in this connection: "The mystic who is engaged in the performance of the principle of loving service of Godhead is the highest of all mystics." One who renders loving service to Śrī Kṛṣṇa, the Personality of Godhead, with devotion and austerity, is the greatest of all mystics. Men who undertake austerities motivated by a desire for material results cannot be called yogīs or mystics. Those who are not motivated by material results include the empiric philosopher, the mystic pursuing the eightfold mystic perfections, and finally the mystic engaged in the transcendental loving service of the Personality of Godhead.

Factually, the mystic path is uniform and one. It is something like a series of stepping-stones to the highest goal. By accepting this path of mysticism, one becomes a pilgrim toward spiritual perfection. Work with transcendental results is the first stepping-stone on this transcendental path. When empiric philosophical deductions and a desire for renunciation are added, progress is made to the second stepping-stone. When one adds a definite conception of the supreme ruling principle, the Supreme Lord, one progresses to the third stepping-stone. And finally, when a process of transcendental loving service to the Supreme Personality is added, progress is made perfectly to the ultimate goal. The mystic path is therefore a transcendental evolution in which all the above stages are part of the gradual process of spiritual development. It is necessary to mention all the above stages to understand the final stage. Therefore, one who desires to attain to the supreme goal may adopt the systematic mystic path.

But one should not stop simply upon stepping on the first, second, or third stone, but must make his progress complete by going all the way to the final step, the perfect stage of transcendental loving service to the Supreme Personality of Godhead. One who reaches an intermediate stage but does not make any substantial progress beyond it, merely remaining satisfied with that particular stage of his development, may be called by that particular name, as, for instance, "karma-yogī," "jñāna-yogī," "haṭha-yogī," and so on. For this reason alone are the mystics of different stages named differently. So the conclusion is that although the path of mystic yoga is one, the transcendental devotee is the greatest of all mystics, because he alone follows the path to its ultimate goal.

At this point, it should be noted that progressive development along the transcendental mystic path is not totally identical with ordinary material progress. In the material world one has to pass through a certain stage of development before one can be admitted to the next stage, and there is no alternative to this process of progress. It may be cited, for example, that if somebody wants to pass the M.A. examination, he has to pass through the preliminary examinations, and there is no alternative to this. No one can expect to be admitted into the M.A. level without having passed the other, preliminary examinations. Yet in the transcendental world - although there are approved regulations to bring one from the lower stages to the highest goal by a gradual process of development - one can, by the mercy of Godhead, pass the transcendental M.A. examination without even having passed the preliminary examinations. But this extraordinary mercy of Godhead is possible only by a confidential relationship with the Personality of Godhead. And this confidential relationship with the Personality of Godhead is possible only by the transcendental association of the devotees of the Personality of Godhead.

Each and every soul has a potent, confidential, eternal relationship with the Personality of Godhead. But due to long association with the illusory material energy, every one of us has forgotten that relationship from time immemorial. We are as if roaming in the street like street beggars, although we are all the transcendental sons of the richest personality, the Personality of Godhead. With a cool head, we could very well understand this fact. But unmindful of our supremely rich father and our relationship with Him, we go on endeavoring in many ways to solve our street-beggar problems of poverty and hunger, but with practically no appreciable results. On the streets we meet many friends who are similarly poverty-stricken. Sometimes those who are a little better off than we are direct us toward some progressive stage of life, but actually we do not derive any happiness from such directions. These people show us the paths of work, knowledge, meditation, mysticism, and various other ways also, but unfortunately none of them is able to give us that happiness for which we are ever hankering. For this very reason, Lord Caitanya advised Śrī Rūpa Gosvāmī at Daśāśvamedha-ghāṭa, on the bank of the Ganges at Prayāga, that only the most fortunate souls can obtain the seed of devotional service, by the mercy of the Personality of Godhead and His bona fide representative.

Thus, we can get this seed of transcendental devotional service from Śrī Kṛṣṇa, the Personality of Godhead Himself, in His transcendental message of Bhagavad-gītā. If we are at all able to grasp this genuine message of Śrī Kṛṣṇa, the teacher of Bhagavad-gītā, then and only then can we perfectly appreciate the teachings of Bhagavad-gītā. Otherwise, we can go on reading Bhagavad-gītā life after life, and we may write a thousand and one commentaries on it, but all such attempts will prove futile.
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Indirect moistened existential ecstatic love is described in the following statement: Krsna, who is also called Purusottama, is to the eyes of Mother Yasoda just like the cloud is to the eyes of the cataki bird

2025-04-02T05:49:41Z

Vanshika:

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[[Category:The Nectar of Devotion Chapter 28 - Existential Ecstatic Love]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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Indirect moistened existential ecstatic love is described in the following statement: Kṛṣṇa, who is also called Puruṣottama, is to the eyes of Mother Yaśodā just like the cloud is to the eyes of the cātakī bird. When Kṛṣṇa had been brought to Mathurā, Mother Yaśodā, being very anxious and angry, began to rebuke the King of Mathurā.
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[[Vanisource:NOD 28 (1970)|Nectar of Devotion, 28]]
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When a devotee is always intensely affected by love for Kṛṣṇa in a direct relationship with Him—or even a little apart from Him—his status is called existential ecstatic love. The symptoms originating from such existential ecstatic love are divided into three headings—namely, moist, burnt and dried-up.

Moist existential ecstatic love aroused in connection with Kṛṣṇa is divided into two: direct and indirect. Rādhārāṇī was weaving a garland of kunda flowers, and, upon hearing the vibration of Kṛṣṇa's flute, She immediately stopped Her work. This is an example of direct moistened existential ecstatic love. Indirect moistened existential ecstatic love is described in the following statement: Kṛṣṇa, who is also called Puruṣottama, is to the eyes of Mother Yaśodā just like the cloud is to the eyes of the cātakī bird. When Kṛṣṇa had been brought to Mathurā, Mother Yaśodā, being very anxious and angry, began to rebuke the King of Mathurā.

Burnt existential ecstatic love is divided into three, and one example is as follows: One day, Mother Yaśodā was dreaming that the gigantic demon, Pūtanā, was lying on the courtyard of her house, and she immediately became anxious to seek out Kṛṣṇa.

When there are manifestations of ecstatic symptoms in the body of a nondevotee, these are called dried-up symptoms of ecstatic love. The nondevotees are actually materialistic, but in contact with some pure devotee, they sometimes may manifest some symptoms of ecstasy. Devotional scholars call these dried-up symptoms.

There are eight symptoms of existential ecstatic love: becoming stunned, perspiring, standing of the hairs on the body, faltering of the voice, trembling of the body, changing bodily colors, shedding tears, and devastation.
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In the statements of Sukadeva Gosvami it is said that the Supreme Personality of Godhead is Krsna. Therefore Sukadeva recommends that one should always hear about Krsna. He does not recommend that one hear and chant about the demigods

2025-03-29T15:42:17Z

Vanshika:

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Nectar_of_Devotion" class="sub_section" sec_index="1" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Devotion"><h3>Nectar of Devotion</h3>
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<div id="NOD2_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="11" link="NOD 2" link_text="Nectar of Devotion 2">
<div class="heading">In the statements of Śukadeva Gosvāmī it is said that the Supreme Personality of Godhead is Kṛṣṇa. Therefore Śukadeva recommends that one should always hear about Kṛṣṇa. He does not recommend that one hear and chant about the demigods. The Māyāvādīs (impersonalists) say that one may chant any name, either that of Kṛṣṇa or those of the demigods, and the result will be the same. But actually this is not a fact. According to the authorized version of Śrīmad-Bhāgavatam, one has to hear and chant about Lord Viṣṇu (Kṛṣṇa) only.
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<span class="link">[[Vanisource:NOD 2|Nectar of Devotion 2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Every living entity under the spell of material energy is held to be in an abnormal condition of madness. In Śrīmad-Bhāgavatam it is said, "Generally, the conditioned soul is mad, because he is always engaged in activities which are the causes of bondage and suffering." Spirit soul in his original condition is joyful, blissful, eternal and full of knowledge. Only by his implication in material activities has he become miserable, temporary and full of ignorance. This is due to vikarma. Vikarma means "actions which should not be done." Therefore, we must practice sādhana-bhakti—which means to offer maṅgala-ārati (Deity worship) in the morning, to refrain from certain material activities, to offer obeisances to the spiritual master and to follow many other rules and regulations which will be discussed here one after another. These practices will help one become cured of madness. As a man's mental disease is cured by the directions of a psychiatrist, so this sādhana-bhakti cures the conditioned soul of his madness under the spell of māyā, material illusion.</p>
<p>Nārada Muni mentions this sādhana-bhakti in Śrīmad-Bhāgavatam, Seventh Canto, First Chapter, verse 32. He says there to King Yudhiṣṭhira, "My dear King, one has to fix his mind on Kṛṣṇa by any means." That is called Kṛṣṇa consciousness. It is the duty of the ācārya, the spiritual master, to find the ways and means for his disciple to fix his mind on Kṛṣṇa. That is the beginning of sādhana-bhakti.</p>
<p>Śrī Caitanya Mahāprabhu has given us an authorized program for this purpose, centered around the chanting of the Hare Kṛṣṇa mantra. This chanting has so much power that it immediately attaches one to Kṛṣṇa. That is the beginning of sādhana-bhakti. Somehow or other, one has to fix his mind on Kṛṣṇa. The great saint Ambarīṣa Mahārāja, although a responsible king, fixed his mind on Kṛṣṇa, and similarly anyone who tries to fix his mind in this way will very rapidly make progress in successfully reviving his original Kṛṣṇa consciousness.</p>
<p>Now this sādhana-bhakti, or practice of devotional service, may also be divided into two parts. The first part is called service according to regulative principles: one has to follow these different regulative principles by the order of the spiritual master or on the strength of authoritative scriptures, and there can be no question of refusal. That is called vaidhi, or regulated. One has to do it without argument. Another part of sādhana-bhakti is called rāgānugā. Rāgānugā refers to the point at which, by following the regulative principles, one becomes a little more attached to Kṛṣṇa and executes devotional service out of natural love. For example, a person engaged in devotional service may be ordered to rise early in the morning and offer ārati, which is a form of Deity worship. In the beginning, by the order of his spiritual master, one rises early in the morning and offers ārati, but then he develops real attachment. When he gets this attachment, he automatically tries to decorate the Deity and prepare different kinds of dresses and thinks of different plans to execute his devotional service nicely. Although it is within the category of practice, this offering of loving service is spontaneous. So the practice of devotional service, sādhana-bhakti, can be divided into two parts—namely, regulative and spontaneous.</p>
<p>Rūpa Gosvāmī defines the first part of devotional practice, or vaidhi-bhakti, as follows: "When there is no attachment or no spontaneous loving service to the Lord, and one is engaged in the service of the Lord simply out of obedience to the order of the spiritual master or in pursuance of the scriptures, such obligatory service is called vaidhi-bhakti."</p>
<p>These principles of vaidhi-bhakti are also described in Śrīmad-Bhāgavatam, Second Canto, First Chapter, verse 5, where Śukadeva Gosvāmī instructs the dying Mahārāja Parīkṣit as to his course of action. Mahārāja Parīkṣit met Śukadeva Gosvāmī just a week before his death, and the King was perplexed as to what should be done before he was to pass on. Many other sages also arrived there, but no one could give him the proper direction. Śukadeva Gosvāmī, however, gave this direction to him as follows: "My dear King, if you want to be fearless in meeting your death next week (for actually everyone is afraid at the point of death), then you must immediately begin the process of hearing and chanting and remembering God." If one can chant and hear Hare Kṛṣṇa and always remember Lord Kṛṣṇa, then he is sure to become fearless of death, which may come at any moment.</p>
<p>In the statements of Śukadeva Gosvāmī it is said that the Supreme Personality of Godhead is Kṛṣṇa. Therefore Śukadeva recommends that one should always hear about Kṛṣṇa. He does not recommend that one hear and chant about the demigods. The Māyāvādīs (impersonalists) say that one may chant any name, either that of Kṛṣṇa or those of the demigods, and the result will be the same. But actually this is not a fact. According to the authorized version of Śrīmad-Bhāgavatam, one has to hear and chant about Lord Viṣṇu (Kṛṣṇa) only.</p>
<p>So Śukadeva Gosvāmī has recommended to Parīkṣit Mahārāja that in order to be fearless of death, one has to hear and chant and remember the Supreme Personality of Godhead, Kṛṣṇa, by all means. He also mentions that the Supreme Personality of Godhead is sarvātmā. Sarvātmā means "the Supersoul of everyone." Kṛṣṇa is also mentioned as īśvara, the supreme controller who is situated in everyone's heart. Therefore, if some way or other we become attached to Kṛṣṇa, He will make us free from all danger. In Bhagavad-gītā it is said that anyone who becomes a devotee of the Lord is never vanquished. Others, however, are always vanquished. "Vanquished" means that after getting this human form of life, a person does not come out of the entanglement of birth and death and thus misses his golden opportunity. Such a person does not know where he is being thrown by the laws of nature.</p>
<p>Suppose one does not develop Kṛṣṇa consciousness in this human form of life. He will be thrown into the cycle of birth and death, involving 8,400,000 species of life, and his spiritual identity will remain lost. One does not know whether he is going to be a plant, or a beast, or a bird, or something like that, because there are so many species of life. The recommendation of Rūpa Gosvāmī for reviving our original Kṛṣṇa consciousness is that somehow or other we should apply our minds to Kṛṣṇa very seriously and thus also become fearless of death. After death we do not know our destination, because we are completely under the control of the laws of nature. Only Kṛṣṇa, the Supreme Personality of Godhead, is controller over the laws of nature. Therefore, if we take shelter of Kṛṣṇa seriously, there will be no fear of being thrown back into the cycle of so many species of life. A sincere devotee will surely be transferred to the abode of Kṛṣṇa, as affirmed in Bhagavad-gītā.</p>
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In Narada's statement it is confirmed that Krsna was able to illusion even Lord Brahma and Lord Siva as well as Indra. So there is no question of Krsna's power to do the same to lesser living entities

2025-03-28T10:01:25Z

Vanshika:

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[[Category:The Nectar of Devotion Chapter 22 - Qualities of Krsna Further Explained]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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<div class="quote_heading">
When Indra was defeated by Kṛṣṇa in the matter of taking the pārijāta plant from heaven, Nārada met Indra and criticized him: "O Indra, great King of heaven, Kṛṣṇa has already defeated Lord Brahmā and Lord Śiva. So what can be said of an insignificant demigod like you?" Nārada Muni, of course, was criticizing Indra jokingly, and Indra enjoyed it. In Nārada's statement it is confirmed that Kṛṣṇa was able to illusion even Lord Brahmā and Lord Śiva as well as Indra. So there is no question of Kṛṣṇa's power to do the same to lesser living entities.
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<div class="quote_link">
[[Vanisource:NOD 22 (1970)|Nectar of Devotion, 22]]
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<div class="text">
Śrīla Rūpa Gosvāmī therefore offers his obeisances unto Kṛṣṇa by saying, "Kṛṣṇa, who is present as a human being, has as His mere shadow the whole material nature. He has expanded Himself into so many cows, calves and cowherd boys, and He has again manifested Himself in all of them as the four-handed Nārāyaṇa. He has taught millions of Brahmās self realization, and thus He is worshipable not only by the heads of all universes, but by everyone else also. Therefore let me always accept Him as the Supreme Personality of Godhead."

When Indra was defeated by Kṛṣṇa in the matter of taking the pārijāta plant from heaven, Nārada met Indra and criticized him: "O Indra, great King of heaven, Kṛṣṇa has already defeated Lord Brahmā and Lord Śiva. So what can be said of an insignificant demigod like you?" Nārada Muni, of course, was criticizing Indra jokingly, and Indra enjoyed it. In Nārada's statement it is confirmed that Kṛṣṇa was able to illusion even Lord Brahmā and Lord Śiva as well as Indra. So there is no question of Kṛṣṇa's power to do the same to lesser living entities.

A description of Kṛṣṇa's power in minimizing the sufferings of sinful reactions is given in Brahma-saṁhitā as follows: "Beginning from the great King of heaven down to the ant, everyone is undergoing the reactions of past deeds. But a devotee of Kṛṣṇa is relieved from such reactions by the grace of Kṛṣṇa." This was clearly proved when Kṛṣṇa went to the place of Yamarāja, the Lord of death, to reclaim the dead sons of His teacher. Kṛṣṇa's teacher had requested Him to bring back his dead sons, and to do so Kṛṣṇa went to the place of Yamarāja to claim all of those souls who had been brought there by Yamarāja and were being kept under his control. Kṛṣṇa immediately ordered Yamarāja, "Be benefitted by My order and return those souls unto Me!" The purport of this incident is that even a person who is under the regulative principles of the laws of nature, and is therefore punishable by Yamarāja under these laws, can be granted complete immunity by the grace of Kṛṣṇa.
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How Sri Krsna Caitanya Mahaprabhu was always thinking about the deliverance of the fallen souls is shown by the statement e duhkha apara - It is My (Sri Caitanya Mahaprabhu's) great unhappiness

2025-03-28T09:49:12Z

Vanshika:

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<h2>Sri Caitanya-caritamrta</h2>
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<h3>CC Antya-lila</h3>
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<div class="quote">
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How Śrī Kṛṣṇa Caitanya Mahāprabhu was always thinking about the deliverance of the fallen souls is shown by the statement e duḥkha apāra (“It is My great unhappiness”). This statement indicates that Śrī Caitanya Mahāprabhu, who is the Supreme Personality of Godhead Kṛṣṇa Himself, is always very unhappy to see the fallen souls in the material world.
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<div class="quote_link">
[[Vanisource:CC Antya 3.51|CC Antya 3.51, Translation and Purport]]
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<div class="quote_translation">
“How will these yavanas be delivered? To My great unhappiness, I do not see any way.”
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<div class="text">
This verse reveals the significance of Lord Śrī Caitanya’s appearance as patita-pāvana, the deliverer of all the fallen souls. Śrīla Narottama dāsa Ṭhākura sings, patita-pāvana-hetu tava avatāra: “O my Lord, You have appeared just to deliver all the fallen souls.” Mo-sama patita prabhu nā pāibe āra: “And among all the fallen souls, I am the lowest.” How Śrī Kṛṣṇa Caitanya Mahāprabhu was always thinking about the deliverance of the fallen souls is shown by the statement e duḥkha apāra (“It is My great unhappiness”). This statement indicates that Śrī Caitanya Mahāprabhu, who is the Supreme Personality of Godhead Kṛṣṇa Himself, is always very unhappy to see the fallen souls in the material world. Therefore He Himself comes as He is, or He comes as a devotee in the form of Śrī Caitanya Mahāprabhu, to deliver love of Kṛṣṇa directly to the fallen souls. Namo mahā-vadānyāya kṛṣṇa-prema-pradāya te ([[Vanisource:CC Madhya 19.53|CC Madhya 19.53]]). Śrī Caitanya Mahāprabhu is so merciful that He not only gives knowledge of Kṛṣṇa but by His practical activities teaches everyone how to love Kṛṣṇa (kṛṣṇa-prema-pradāya te).

Those who are following in the footsteps of Śrī Caitanya Mahāprabhu should take the Lord’s mission most seriously. In this Age of Kali, people are gradually becoming less than animals. Nevertheless, although they are eating the flesh of cows and are envious of brahminical culture, Śrī Caitanya Mahāprabhu is considering how to deliver them from this horrible condition of life. Thus He asks all Indians to take up His mission:

<div class="quote_verse">
:bhārata-bhūmite haila manuṣya-janma yāra
:janma sārthaka kari’ kara para-upakāra
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“One who has taken his birth as a human being in the land of India [Bhārata-varṣa] should make his life successful and work for the benefit of all other people.” ([[Vanisource:CC Adi 9.41|CC Adi 9.41]]) it is therefore the duty of every advanced and cultured Indian to take this cause very seriously. All Indians should help the Kṛṣṇa consciousness movement in its progress, to the best of their ability. Then they will be considered real followers of Śrī Caitanya Mahāprabhu. Unfortunately, even some so-called Vaiṣṇavas enviously refuse to cooperate with this movement but instead condemn it in so many ways. We are very sorry to say that these people try to find fault with us, being unnecessarily envious of our activities, although we are trying to the best of our ability to introduce the Kṛṣṇa consciousness movement directly into the countries of the yavanas and mlecchas. Such yavanas and mlecchas are coming to us and becoming purified Vaiṣṇavas who follow in the footsteps of Śrī Caitanya Mahāprabhu. One who identifies himself as a follower of Śrī Caitanya Mahāprabhu should feel like Śrī Caitanya Mahāprabhu, who said, ihā-sabāra kon mate ha-ibe nistāra: “How will all these yavanas be delivered?” Śrī Caitanya Mahāprabhu was always anxious to deliver the fallen souls because their fallen condition gave Him great unhappiness. That is the platform on which one can propagate the mission of Śrī Caitanya Mahāprabhu.
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Had Krsna been the plenary portion and Narayana the primeval Lord, the statement of Suta Gosvami would have been reversed

2025-03-26T09:53:31Z

Vanshika:

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[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 02 - Sri Caitanya Mahaprabhu Is the Supreme Personality of Godhead]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Adi-lila</h3>
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<div class="quote">
<div class="quote_heading">
Had Krsna been the plenary portion and Narayana the primeval Lord, the statement of Suta Gosvami would have been reversed.
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<div class="quote_link">
[[Vanisource:CC Adi 2.84|CC Adi 2.84, Translation]]
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<div class="quote_translation">
Had Krsna been the plenary portion and Narayana the primeval Lord, the statement of Suta Gosvami would have been reversed.
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Brahma-samhita (5.1) also verifies this statement: isvarah paramah krsnah (Bs. 5.1). The word isvara means "controller," and the word parama means - supreme

2025-03-25T09:23:16Z

Vanshika:

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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Teachings of Lord Kapila</h3>
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<div class="quote">
<div class="quote_heading">
Brahma-saṁhitā (5.1) also verifies this statement: īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). The word īśvara means "controller," and the word parama means "supreme." We small living entities are controllers to a degree. We can control, at times, our family members, wives, children and so forth. Or we can control our office, factory, country or whatever.
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[[Vanisource:TLK 9 Purifying the Mind for Self-realization|Teachings of Lord Kapila, 9]]
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At that time the soul can see himself to be transcendental to material existence and always self-effulgent, never fragmented, although very minute in size.
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<div class="text">
In the state of pure consciousness, or Kṛṣṇa consciousness, one can see himself as a minute particle nondifferent from the Supreme Lord. As stated in Bhagavad-gītā, the jīva, or the individual soul, is eternally part and parcel of the Supreme Lord. Just as the sun's rays are minute particles of the brilliant sun, so a living entity is a minute particle of the Supreme Spirit. The individual soul and the Supreme Lord are not separated as in material differentiation. The individual soul is a particle from the very beginning. One should not think that because the individual soul is a particle, it is fragmented from the whole spirit. Māyāvāda philosophy enunciates that the whole spirit exists, but a part of it, which is called the jīva, is entrapped by illusion. This philosophy, however, is unacceptable because spirit cannot be divided like a fragment of matter. That part, the jīva, is eternally a part. As long as the Supreme Spirit exists, His part and parcel also exists. As long as the sun exists, the molecules of the sun's rays also exist.

The jīva particle is estimated in the Vedic literature to be one ten-thousandth the size of the upper portion of a hair. He is therefore infinitesimal. The Supreme Spirit is infinite, but the living entity, or individual soul, is infinitesimal, although he is not different in quality from the Supreme Spirit.

Two words in this verse are to be particularly noted. One is nirantaram, which means "nondifferent" or "of the same quality." The individual soul is also expressed here as aṇimānam. Aṇimānam means "infinitesimal." The Supreme Spirit is all-pervading, but the very small spirit is the individual soul. Akhaṇḍitam means not exactly "fragmented" but "constitutionally always infinitesimal." No one can separate the molecular parts of the sunshine from the sun, but at the same time the molecular part of the sunshine is not as expansive as the sun itself. Similarly, the living entity, by his constitutional position, is qualitatively the same as the Supreme Spirit, but he is infinitesimal.

Self-realization means seeing one's proper identity as the infinitesimal jīva. At the present moment, we are seeing the body, but this is not our proper identity. We have no vision of the real person occupying the body. The first lesson we receive from Bhagavad-gītā ([[Vanisource:BG 2.13|2.13]]) informs us that the body and the owner of the body are different. When we can understand that we are not the body, that is the beginning of self-realization, and that is called the brahma-bhūta ([[Vanisource:SB 4.30.20|SB 4.30.20]]) stage. Ahaṁ brahmāsmi. I am not this material body, but spirit soul. And what are the characteristics of the jīva, the soul? First of all, he is aṇimānam, very minute, infinitesimal. We are also jyoti, effulgent, like God, but God is brahma-jyoti, all-pervading and infinite. According to the Māyāvāda theory, we are the same as that brahma-jyotir. Māyāvādīs give the example of a pot and the sky. Outside the pot there is sky, and within the pot there is sky. The separation is only due to the wall of the pot. When the pot is broken, the inside and outside become one. However, this example does not properly apply to the soul, as it is described in Bhagavad-gītā ([[Vanisource:BG 2.24|2.24]]):

<div class="quote_verse">
:acchedyo 'yam adāhyo 'yam
:akledyo 'śoṣya eva ca
:nityaḥ sarva-gataḥ sthāṇur
:acalo 'yaṁ sanātanaḥ
</div>

"This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same." The Soul cannot be cut in pieces or segmented. This means that the soul is eternally, perpetually minute. We are the eternal parts and parcels of Śrī Kṛṣṇa. As Śrī Kṛṣṇa Himself states in Bhagavad-gītā ([[Vanisource:BG 15.7|15.7]]):

<div class="quote_verse">
:mamaivāṁśo jīva-loke
:jīva-bhūtaḥ sanātanaḥ
</div>

"The living entities in the conditioned world are My eternal, fragmental parts." The word sanātana means "eternal," and the word aṁśa means "particles." God, Kṛṣṇa, is very great. No one is equal to Him or greater than Him. It is said that God is great, but we do not actually realize how great God is. He is so great that millions of universes are emanating from the pores of His body.

<div class="quote_verse">
:yasyaika-niśvasita-kālam athāvalambya
:jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
:viṣṇur mahān sa iha yasya kalā-viśeṣo
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
</div>

"The Brahmās and other lords of the mundane worlds appear from the pores of the Mahā-Viṣṇu and remain alive for the duration of His one exhalation. I adore the primeval Lord, Govinda, for Mahā-Viṣṇu is a portion of His plenary portion." (Bs. 5.48)

Millions of universes emanate from the breathing of the Mahā-Viṣṇu. In the Tenth Chapter of Bhagavad-gītā, Kṛṣṇa gives Arjuna some indication of His infinite glory, and He concludes His descriptions with the following statement ([[Vanisource:BG 10.42|BG 10.42]]):

<div class="quote_verse">
:athavā bahunaitena
:kiṁ jñātena tavārjuna
:viṣṭabhyāham idaṁ kṛtsnam
:ekāṁśena sthito jagat
</div>

"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe."

This universe (jagat) is situated on the strength of one part of Kṛṣṇa's yogic powers. In this way we must understand the greatness of God and our own identity as minute particles. It is stated in the purāṇas that the individual soul is one ten-thousandth part of the tip of a hair. If we could somehow divide the tip of a hair into ten thousand parts, we might begin to understand how the soul is invisible. Self-realization means knowing our identity as small particles. The small particle of spirit soul is within every one of us, but it is not possible to see with material eyes. There is no instrument existing in the material universe by which one can actually see the soul. Because of our inability to perceive the soul, we say it is nirākāra, formless. We cannot even calculate its dimension (ākāra). Although we cannot calculate it, it is there nonetheless. The living entity has full form. There are small microbes and insects we can barely see, but they have an anatomy consisting of many working parts. Within a small insect there is also the spirit soul, and that spirit soul also exists within the elephant and other big animals.

When we actually realize our identity as Brahman, our life becomes successful. Presently we are identifying with the body, but as long as we do so, we are no better than cats and dogs, although we may have a considerable amount of scientific knowledge. Conditioned souls consider the body to be the self, and because of this the jīvas identify themselves as American, Indian, brāhmaṇa, kṣatriya, man, woman, elephant and so forth. Thinking in these bodily terms, people consider their wives and children to be theirs and the land of their birth to be worshipable. Thinking thus, people are willing to fight and die for their country. Presently everyone is laboring under this delusion, but in order to understand our spiritual identity, we must find the proper guru.

Realizing our identity means realizing that we are Kṛṣṇa's eternal parts and parcels, that we are very minute, infinitesimal, and that we have a perpetual and eternal relationship with Kṛṣṇa, just as a part has its relationship to the whole. At no time can we be as great as Kṛṣṇa, although we are the same qualitatively. No one is equal to God, and no one is greater than Him. If someone claims to be God, he has to prove that no one is equal to him and that no one is greater. If he can do this, he is God. This is a very simple definition. Brahma-saṁhitā (5.1) also verifies this statement: īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). The word īśvara means "controller," and the word parama means "supreme." We small living entities are controllers to a degree. We can control, at times, our family members, wives, children and so forth. Or we can control our office, factory, country or whatever. There are small controllers and larger controllers. If we go to Brahmā, we see that he is controlling the entire universe, but he is not the supreme controller. It is stated in the śāstras that Brahmā, the greatest living being within this universe, is also meditating in order to learn how to control. Tene brahma hṛdā ya ādi-kavaye ([[Vanisource:SB 1.1.1|SB 1.1.1]]).

First of all, Brahmā learned to control the universe; then he became qualified as Brahmā. Although he was born Brahmā, he still had to be educated. If he was the first living being in the universe, who educated him? Kṛṣṇa. Śrī Kṛṣṇa says in Bhagavad-gītā ([[Vanisource:BG 10.2|10.2]]), aham ādir hi devānām: "I am the source of the demigods."

The original demigods are Brahmā, Viṣṇu and Śiva. Lord Kṛṣṇa is Viṣṇu, but He is the instructor of Brahmā and Śiva. Therefore it is said that Lord Kṛṣṇa is the source of all the demigods.

We should not foolishly claim that we are as great as the Supreme God. We should understand that we are like sparks of the original fire. The spark is also fire, but if it falls from the original flame, it will go out. One should not think that because he is qualitatively one with God, he is God. the supreme controller. It is very fashionable nowadays to claim to have become Nārāyaṇa, God. The Māyāvādīs address one another as Nārāyaṇa, and thus everyone supposedly becomes Nārāyaṇa. In this way we are overcrowded with Nārāyaṇas here and there. But how can everyone become Nārāyaṇa? Nārāyaṇa is one, and the śāstras warn:

<div class="quote_verse">
:yas tu nārāyaṇaṁ devaṁ
:brahma-rudrādi-daivataiḥ
:samatvenaiva vīkṣeta
:sa pāṣaṇḍī bhaved dhruvam
</div>

"Whoever thinks Lord Viṣṇu and the demigods are on the same level is to be immediately considered a rogue as far as spiritual understanding is concerned." ([[Vanisource:CC Madhya 18.116|CC Madhya 18.116]]). If one compares Nārāyaṇa to the demigods, he simply reveals his lack of intelligence. It is also fashionable to speak of daridra-nārāyaṇa, poor Nārāyaṇa, claiming that the poor man in the street is Nārāyaṇa. But what is this nonsense? Nārāyaṇa is the exalted Supreme Personality of Godhead. Even Śaṅkarācārya says: nārāyaṇaḥ paro 'vyaktāt. Nārāyaṇa is beyond this universe. Avyaktād aṇḍa-sambhavaḥ: the entire universe is a product of this avyakta. We should not compare Nārāyaṇa to anyone, what to speak of the poor man in the street (daridra). This is all foolishness. Nārāyaṇa is Lakṣmīpati, the husband and controller of the goddess of fortune. How, then, can He be daridra? This is all due to misunderstanding. Therefore the śāstras warn that if one thinks that the demigods are equal to Nārāyaṇa, one is a pāṣaṇḍī, an atheist. We should not think that because we have become liberated, we have attained the position of Nārāyaṇa. By severe austerity and penance one may elevate himself to the position of Brahman, but this is not the position of Para-brahman. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ ([[Vanisource:SB 10.2.32|SB 10.2.32]]). Although one rises to the platform of Brahman, one again falls down to the material position if he neglects to worship the lotus feet of Kṛṣṇa. One may rise to the Brahma effulgence, but because there is no shelter there one will return to the material atmosphere. One may go to Brahmaloka, the highest planet in the material sky, but one's position there is temporary. However, in the paravyoma, the spiritual sky, there are many spiritual planets, called Vaikuṇṭhalokas. There are millions of these gigantic planets, and unless we take shelter of one of them, we will fall down again into the material atmosphere.

It is not sufficient to rise to the platform of Brahman. Brahman is sat (being), and a partial realization of the Absolute Truth. We are actually after ānanda. Sac-cid-ānanda: cit means "knowledge," and that is also partial. We must add ānanda (bliss) in order to have complete realization. If we simply fly in the sky, we can't have ānanda. We have to descend to an airport at some time or another. If we simply rise to the Brahman effulgence, we do not experience ānanda. Ānanda is experienced when we enter the spiritual planets, where Nārāyaṇa, Kṛṣṇa, is present. Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ ([[Vanisource:BG 8.20|BG 8.20]]). We have to enter the eternal planets and associate with the Supreme Personality of Godhead in order to be happy. If we do not attain this position, we will return to the material world. And how can this position be attained? We simply have to try to understand Kṛṣṇa. Why does He come? What is His business? What is His form?

The purpose of this Kṛṣṇa consciousness movement is to teach people how to understand Kṛṣṇa. If one is fortunate in understanding Him, one's life is successful. As long as we have lusty desires and greed, we cannot come to this understanding. The bhakti-yoga process is the process of purification whereby we can become free from kāma and lobha, lust and greed, and the influence of the lower guṇas, tamo-guṇa and rajo-guṇa, ignorance and passion. As soon as we engage in devotional service, we immediately become freed from the influence of the guṇas. Because we are not expert in approaching the Supreme Lord, we have to follow the principles of bhakti-yoga enunciated by the ācāryas. When a boy goes to school, he has to follow the rules and regulations, but after a while he becomes accustomed to them and does not have to be taught. In other words, he learns automatically to come to school at a certain time, take his seat and study nicely. Similarly, in this Kṛṣṇa consciousness movement, we have certain rules and regulations. We must rise early in the morning for maṅgala-ārati, chant sixteen rounds of Hare Kṛṣṇa daily, and execute all the functions of bhakti-yoga. In this way, we become attached to rendering service to Kṛṣṇa, and we become practiced in this science. When we attain this stage, we immediately become self-realized.
</div>
</div>
</div>

By the statement of Akrura it is clear that, since Krsna is transcendental to the modes of material nature, the inhabitants of Vrndavana, who are always engaged in loving service to the Lord, are also transcendental

2025-03-24T05:19:29Z

Vanshika:

<div id="compilation">
<div id="facts">
{{terms|"By the statement of Akrūra it is clear that, since Kṛṣṇa is transcendental to the modes of material nature, the inhabitants of Vṛndāvana, who are always engaged in loving service to the Lord, are also transcendental"}}
{{notes|}}
{{compiler|Iswaraj}}
{{complete|ALL}}
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[[Category:Statements about Krsna]]
[[Category:Krsna and Akrura]]
[[Category:Clear]]
[[Category:Since Krsna]]
[[Category:Krsna Is Transcendental]]
[[Category:Modes of Material Nature]]
[[Category:Transcendental to the Modes of Material Nature]]
[[Category:Krsna and the Inhabitants of Vrndavana]]
[[Category:Who Are]]
[[Category:Always]]
[[Category:Engaging in Krsna's Service]]
[[Category:Engaging in Loving Service to God]]
[[Category:Engaging in Loving Service to Krsna]]
[[Category:Krsna Book Chapter 38 - Akrura's Arrival in Vrndavana]]
[[Category:Krsna Book Chapters 01 to 90]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
By the statement of Akrūra it is clear that, since Kṛṣṇa is transcendental to the modes of material nature, the inhabitants of Vṛndāvana, who are always engaged in loving service to the Lord, are also transcendental. Akrūra also considered the necessity of the transcendental pastimes of the Lord. He thought that the transcendental activities, instructions, qualities and pastimes of Kṛṣṇa are all for the good fortune of people in general.
</div>

<div class="quote_link">
[[Vanisource:KB 38|Krsna Book, 38]]
</div>
<div class="text">
“That Supreme Personality of Godhead has now come just like an ordinary human being, and it is my great fortune to be able to see Him face to face,” Akrūra thought. He was thrilled with expectations of seeing the very lotus feet which are worshiped by great demigods like Brahmā, Nārada and Lord Śiva, which traverse the ground of Vṛndāvana, and which touch the breasts of the gopīs, covered with tinges of kuṅkuma. He thought, “I am so fortunate that I will be able to see those very lotus feet on this day, and certainly I shall be able to see the beautiful face of Kṛṣṇa, which is marked on the forehead and the nose with tilaka. And I shall also see His smile and His curling black hair. I can be sure of this opportunity because I see that today the deer are passing on my right side. Today it will be possible for me to actually see the beauty of the spiritual kingdom of Viṣṇuloka because Kṛṣṇa is the Supreme Viṣṇu and He has advented Himself out of His own good will. He is the reservoir of all beauty; therefore today my eyes will achieve perfection.”

Akrūra knew beyond a doubt that Lord Kṛṣṇa is the Supreme Viṣṇu. Lord Viṣṇu glances over the material energy, and thus the cosmic manifestation comes into being. And although Lord Viṣṇu is the creator of this material world, He is free, by His own energy, from the influence of the material energy. By His internal potency He can pierce the darkness of the material energy. Similarly, Kṛṣṇa, the original Viṣṇu, by expanding His internal potency, created the inhabitants of Vṛndāvana. In the Brahma-saṁhitā it is confirmed that the paraphernalia and the abode of Kṛṣṇa are expansions of His internal potency. The same internal potency Kṛṣṇa exhibits in Goloka Vṛndāvana is exhibited in the earthly Vṛndāvana, where He enjoys Himself with His parents and in the company of His friends, the cowherd boys and gopīs. By the statement of Akrūra it is clear that, since Kṛṣṇa is transcendental to the modes of material nature, the inhabitants of Vṛndāvana, who are always engaged in loving service to the Lord, are also transcendental.

Akrūra also considered the necessity of the transcendental pastimes of the Lord. He thought that the transcendental activities, instructions, qualities and pastimes of Kṛṣṇa are all for the good fortune of people in general. The people can remain constantly in Kṛṣṇa consciousness by discussing the Lord’s transcendental form, qualities, pastimes and paraphernalia. By doing so, the whole universe can actually live auspiciously and advance peacefully. But without Kṛṣṇa consciousness, civilization is but a decorated dead body. A dead body may be decorated very nicely, but without consciousness such decorations are useless. Human society without Kṛṣṇa consciousness is useless and lifeless.

Akrūra thought, “That Supreme Personality of Godhead, Kṛṣṇa, has now appeared as one of the descendants of the Yadu dynasty. The principles of religion are His enacted laws. Those who are abiding by such laws are demigods, and those who are not abiding are demons. He has advented Himself to give protection to the demigods, who are very obedient to the laws of the Supreme Lord. The demigods and the devotees of the Lord take pleasure in abiding by the laws of Kṛṣṇa, and Kṛṣṇa takes pleasure in giving them all sorts of protection. As confirmed in the Bhagavad-gītā, these activities of Kṛṣṇa—His protecting the devotees and killing the demons, as confirmed in the Bhagavad-gītā—are always good for men to hear and narrate. The glorious activities of the Lord will ever increasingly be chanted by the devotees and demigods.

“Kṛṣṇa, the Supreme Personality of Godhead, is the spiritual master of all spiritual masters; He is the deliverer of all fallen souls and the proprietor of the three worlds. Anyone who is able to see Him by eyes smeared with love of Godhead enjoys a festival of seeing. Today I shall be able to see the Supreme Personality of Godhead, who by His transcendental beauty has attracted the goddess of fortune to live with Him perpetually. As soon as I arrive in Vṛndāvana, I will get down from this chariot and fall prostrate to offer my obeisances to the Supreme Lord, the master of material nature and all living entities. The lotus feet of Kṛṣṇa are always worshiped by great mystic yogīs, so I shall also worship His lotus feet and become one of His friends in Vṛndāvana like the cowherd boys. When I bow down before Lord Kṛṣṇa in that way, certainly He will place His fearless lotus hand on my head. His hand is offered to all conditioned souls who take shelter under His lotus feet. Kṛṣṇa is the ultimate goal of life for all people who fear material existence, and certainly when I see Him He will give me the shelter of His lotus feet. I am aspiring for the touch of His lotuslike hand on my head. When that hand touched the presentations of King Indra and King Bali, these two became qualified to be lords of the universe, and when that hand touched the gopīs as they danced with Kṛṣṇa in the rāsa-līlā, it relieved all their fatigue.”
</div>
</div>
</div>

Any narration or statement concerning Krsna is just like nectar. And this nectar can be perceived by practical experience. BG 1972 purports

2025-03-24T04:54:10Z

Vanshika:

<div id="compilation">
<div id="facts">
{{terms|"any narration or statement concerning Kṛṣṇa is just like nectar. And this nectar can be perceived by practical experience"}}
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{{compiler|SharmisthaK}}
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[[Category:Narrations of Krsna]]
[[Category:Statements about Krsna]]
[[Category:Concerned with Krsna]]
[[Category:Just Like]]
[[Category:Nectar]]
[[Category:Can Be]]
[[Category:Perceive]]
[[Category:Practical Experience]]
[[Category:Bhagavad-gita As It Is - 1972 Purports, Chapter 10 - Vaniquotes]]
[[Category:Bhagavad-gita As It Is - 1972 Purports, Chapters 01 to 18 - Vaniquotes]]
</div>
<div id="section">
<h2>Bhagavad-gita As it is</h2>
</div>
<div id="sub_section">
<h3>BG Chapters 7 - 12</h3>
</div>
<div class="quote">
<div class="quote_heading">
Now as far as amṛtam, nectar, is concerned, any narration or statement concerning Kṛṣṇa is just like nectar. And this nectar can be perceived by practical experience. Modern stories, fiction and histories are different from the transcendental pastimes of the Lord in that one will tire of hearing mundane stories, but one never tires of hearing about Kṛṣṇa.
</div>

<div class="quote_link">
[[Vanisource:BG 10.18 (1972)|BG 10.18 (1972), Translation and Purport]]
</div>
<div class="quote_translation">
Tell me again in detail, O Janārdana [Kṛṣṇa], of Your mighty potencies and glories, for I never tire of hearing Your ambrosial words.
</div>
<div class="text">
A similar statement was made to Sūta Gosvāmī by the ṛṣis of Naimiṣāraṇya, headed by Śaunaka. That statement is:

<div class="quote_verse">
:vayaṁ tu na vitṛpyāma uttama-śloka-vikrame
:yac chṛṇvatāṁ rasa-jñānāṁ svādu svādu pade pade.
</div>

"One can never be satiated even though one continuously hears the transcendental pastimes of Kṛṣṇa, who is glorified by Vedic hymns. Those who have entered into a transcendental relationship with Kṛṣṇa relish in every step descriptions of the pastimes of the Lord." Thus Arjuna is interested to hear about Kṛṣṇa, specifically how He remains as the all-pervading Supreme Lord.

Now as far as amṛtam, nectar, is concerned, any narration or statement concerning Kṛṣṇa is just like nectar. And this nectar can be perceived by practical experience. Modern stories, fiction and histories are different from the transcendental pastimes of the Lord in that one will tire of hearing mundane stories, but one never tires of hearing about Kṛṣṇa. It is for this reason only that the history of the whole universe is replete with references to the pastimes of the incarnations of Godhead. For instance, the Purāṇas are histories of bygone ages that relate the pastimes of the various incarnations of the Lord. In this way the reading matter remains forever fresh, despite repeated readings.
</div>
</div>
</div>

According to this statement of the sastras, the glories of the holy name of Krsna are unlimited. Still I could not chant His holy name. Please hear the reason for this

2025-03-22T11:00:32Z

Vanshika:

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{{terms|"According to this statement of the śāstras, the glories of the holy name of Kṛṣṇa are unlimited. Still I could not chant His holy name. Please hear the reason for this"}}
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{{compiler|HanumanIC}}
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[[Category:Statements about Krsna]]
[[Category:Krsna's Glories]]
[[Category:Krsna's Holy Names]]
[[Category:Krsna Is Unlimited]]
[[Category:Still]]
[[Category:Could Not]]
[[Category:Chanting the Holy Names of God]]
[[Category:Please (Caitanya's Request)]]
[[Category:Hearing Caitanya]]
[[Category:Reason]]
[[Category:For This]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 09 - Lord Sri Caitanya Mahaprabhu's Travels to the Holy Places]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
“According to this statement of the śāstras, the glories of the holy name of Kṛṣṇa are unlimited. Still I could not chant His holy name. Please hear the reason for this.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 9.34|CC Madhya 9.34, Translation]]
</div>
<div class="quote_translation">
“According to this statement of the śāstras, the glories of the holy name of Kṛṣṇa are unlimited. Still I could not chant His holy name. Please hear the reason for this.
</div>
</div>
</div>

A similar statement can be found in Gita-govinda, wherein it is said that when the enemy of Kamsa, Sri Krsna, embraces Srimati Radharani, He immediately becomes entangled in a loving condition and gives up the company of all other gopis

2025-03-21T12:52:43Z

Vanshika:

<div id="compilation">
<div id="facts">
{{terms|"A similar statement can be found in Gīta-govinda, wherein it is said that when the enemy of Kaṁsa, Śrī Kṛṣṇa, embraces Śrīmatī Rādhārāṇī, He immediately becomes entangled in a loving condition and gives up the company of all other gopīs"}}
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{{compiler|MahaprabhuCaitanya}}
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[[Category:Krsna and Kamsa]]
[[Category:Krsna As an Enemy]]
[[Category:Krsna's Embracing Radharani]]
[[Category:Krsna Immediately]]
[[Category:Krsna Becomes]]
[[Category:Krsna's Entanglement]]
[[Category:Krsna's Loving Affairs with Radharani]]
[[Category:Condition]]
[[Category:Krsna's Giving Up]]
[[Category:Krsna's Company]]
[[Category:Other]]
[[Category:Krsna and the Gopis]]
[[Category:The Nectar of Devotion Chapter 44 - Devotional Service in Conjugal Love]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Nectar of Devotion</h3>
</div>
<div class="quote">
<div class="quote_heading">
The beauty of Śrīmatī Rādhārāṇī is described as follows: "Her eyes defeat the attractive features of the eyes of the cakorī bird. When one sees the face of Rādhārāṇī, he immediately hates the beauty of the moon. Her bodily complexion defeats the beauty of gold. Thus, let us all look upon the transcendental beauty of Śrīmatī Rādhārāṇī." Kṛṣṇa's attraction for Rādhārāṇī is described by Kṛṣṇa Himself thus: "When I create some joking phrases in order to enjoy the beauty of Rādhārāṇī, Rādhārāṇī hears these joking words with great attention; but by Her bodily features and counter words She neglects Me. And I even possess unlimited pleasure by Her neglect of Me, for She becomes so beautiful that She increases My pleasure one hundred times." A similar statement can be found in Gīta-govinda, wherein it is said that when the enemy of Kaṁsa, Śrī Kṛṣṇa, embraces Śrīmatī Rādhārāṇī, He immediately becomes entangled in a loving condition and gives up the company of all other gopīs.
</div>

<div class="quote_link">
[[Vanisource:NOD 44 (1970)|Nectar of Devotion, 44]]
</div>
<div class="text">
A pure devotee's attraction to Kṛṣṇa in conjugal love is called devotional service in conjugal love. Although such conjugal feelings are not at all material, there is some similarity between this spiritual love and material activities. Therefore, persons who are interested only in material activities are unable to understand this spiritual conjugal love, and these devotional reciprocations appear very mysterious to them. Rūpa Gosvāmī therefore describes conjugal love very briefly.

The impetuses of conjugal love are Kṛṣṇa and His very dear consorts, such as Rādhārāṇī and Her immediate associates. Lord Kṛṣṇa has no rival: no one is equal to Him, and no one is greater than Him. His beauty is also without any rival, and because He excels all others in the pastimes of conjugal love, He is the original object of all conjugal love.

In the Gīta-govinda by Jayadeva Gosvāmī one gopī tells her friend: "Kṛṣṇa is the reservoir of all pleasure within this universe. His body is as soft as the lotus flower. And His free behavior with the gopīs, which appears exactly like a young boy's attraction to a young girl, is a subject matter of transcendental conjugal love." A pure devotee follows in the footsteps of the gopīs and worships the gopīs as follows: "Let me offer my respectful obeisances to all the young cowherd girls, whose bodily features are so attractive. Simply by their beautiful attractive features they are worshiping the Supreme Personality of Godhead, Kṛṣṇa." Out of all the young gopīs, Śrīmatī Rādhārāṇī is the most prominent.

The beauty of Śrīmatī Rādhārāṇī is described as follows: "Her eyes defeat the attractive features of the eyes of the cakorī bird. When one sees the face of Rādhārāṇī, he immediately hates the beauty of the moon. Her bodily complexion defeats the beauty of gold. Thus, let us all look upon the transcendental beauty of Śrīmatī Rādhārāṇī." Kṛṣṇa's attraction for Rādhārāṇī is described by Kṛṣṇa Himself thus: "When I create some joking phrases in order to enjoy the beauty of Rādhārāṇī, Rādhārāṇī hears these joking words with great attention; but by Her bodily features and counter words She neglects Me. And I even possess unlimited pleasure by Her neglect of Me, for She becomes so beautiful that She increases My pleasure one hundred times." A similar statement can be found in Gīta-govinda, wherein it is said that when the enemy of Kaṁsa, Śrī Kṛṣṇa, embraces Śrīmatī Rādhārāṇī, He immediately becomes entangled in a loving condition and gives up the company of all other gopīs.

In the Padyāvalī of Rūpa Gosvāmī it is stated that when the gopīs hear the sound of Kṛṣṇa's flute, they immediately forget all rebukes offered by the elderly members of their families, their defamation and the harsh behavior of their husbands. Their only thought is to go out in search of Kṛṣṇa. When the gopīs meet Kṛṣṇa, the display of their exchanging glances as well as their joking and laughing behavior is called anubhāva, or sub-ecstasy in conjugal love.

In the Lalita-mādhava, Rūpa Gosvāmī explains that the movements of Kṛṣṇa's eyebrows are just like the Yamunā, and the smiling of Rādhārāṇī is just like the moonshine. When the Yamunā and the moonshine come in contact on the bank of the river, the water tastes just like nectar, and drinking it gives great satisfaction. It is as cooling as piles of snow. Similarly, in the Padyāvalī, one constant companion of Rādhārāṇī says, "My dear moon-faced Rādhārāṇī, Your whole body appears to be very content, yet there are signs of tears in Your eyes. Your speech is faltering, and Your chest is also heaving. By all these signs I can understand that You must have heard the blowing of Kṛṣṇa's flute, and, as a result of this, Your heart is now melting."

In the same Padyāvalī there is the following description, which is taken as a sign of frustration in conjugal love. Śrīmatī Rādhārāṇī said, "Dear Mr. Cupid, please do not excite Me by throwing your arrows at My body. Dear Mr. Air, please do not arouse Me with the fragrance of flowers. I am now bereft of Kṛṣṇa's loving attitude, so under the circumstances, what is the use of My sustaining this useless body? There is no need for such a body by any living entity." This is a sign of frustration in ecstatic love for Kṛṣṇa.

Similarly, in Dāna-keli-kaumudī, Śrīmatī Rādhārāṇī, pointing to Kṛṣṇa, says, "This clever boy of the forest has the beauty of a bluish lotus flower, and He can attract all the young girls of the universe. Now after giving Me a taste of His transcendental body, He has enthused Me, and it is more than I can tolerate. I am now feeling like a female elephant who has been enthused by a male elephant!" This is an instance of jubilation in ecstatic love with Kṛṣṇa.

Steady ecstasy of conjugal love is the original cause of bodily enjoyment. In the Padyāvalī this original cause of union is described when Rādhārāṇī tells one of Her constant companions: "My dear friend, who is this boy whose eyelids, dancing constantly, have increased the beauty of His face and attracted My desire for conjugal love? His ears are decorated with the buds of aśoka flowers, and He has dressed Himself in yellow robes. By the sound of His flute, this boy has already made Me impatient."

The conjugal love of Rādhā-Kṛṣṇa is never disturbed by any personal consideration. The undisturbed nature of the conjugal love between Rādhā and Kṛṣṇa is described thus: "Just a little distance away from Kṛṣṇa was Mother Yaśodā, and Kṛṣṇa was surrounded by all of His friends. In front of His eyes there was Candrāvalī, and, at the same time, on a chunk of stone in front of the entrance to Braja, there was standing the demon known as Vṛṣāsura. But even in such circumstances, when Kṛṣṇa saw Rādhārāṇī standing just behind a bush of many creepers, immediately His beautiful eyebrows moved just like lightning towards Her.
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</div>

According to Srila Jiva Gosvami's statement, in accordance with authoritative sources, Lord Krsna is the source of all other incarnations. It is not that Lord Krsna has any source of incarnation

2025-03-21T12:48:01Z

Vanshika:

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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 03 Purports - Krsna Is the Source of All Incarnations]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 1</h3>
</div>
<div class="quote">
<div class="quote_heading">
According to Śrīla Jīva Gosvāmī's statement, in accordance with authoritative sources, Lord Kṛṣṇa is the source of all other incarnations. It is not that Lord Kṛṣṇa has any source of incarnation. All the symptoms of the Supreme Truth in full are present in the person of Lord Śrī Kṛṣṇa, and in the Bhagavad-gītā the Lord emphatically declares that there is no truth greater than or equal to Himself. In this stanza the word svayam is particularly mentioned to confirm that Lord Kṛṣṇa has no other source than Himself.
</div>

<div class="quote_link">
[[Vanisource:SB 1.3.28|SB 1.3.28, Translation and Purport]]
</div>
<div class="quote_translation">
All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.
</div>
<div class="text">
In this particular stanza Lord Śrī Kṛṣṇa, the Personality of Godhead, is distinguished from other incarnations. He is counted amongst the avatāras (incarnations) because out of His causeless mercy the Lord descends from His transcendental abode. Avatāra means "one who descends." All the incarnations of the Lord, including the Lord Himself, descend on the different planets of the material world as also in different species of life to fulfill particular missions. Sometimes He comes Himself, and sometimes His different plenary portions or parts of the plenary portions, or His differentiated portions directly or indirectly empowered by Him, descend on this material world to execute certain specific functions. Originally the Lord is full of all opulences, all prowess, all fame, all beauty, all knowledge and all renunciation. When they are partly manifested through the plenary portions or parts of the plenary portions, it should be noted that certain manifestations of His different powers are required for those particular functions. When in the room small electric bulbs are displayed, it does not mean that the electric powerhouse is limited by the small bulbs. The same powerhouse can supply power to operate large-scale industrial dynamos with greater volts. Similarly, the incarnations of the Lord display limited powers because so much power is needed at that particular time.

For example, Lord Paraśurāma and Lord Nṛsiṁha displayed unusual opulence by killing the disobedient kṣatriyas twenty-one times and killing the greatly powerful atheist Hiraṇyakaśipu. Hiraṇyakaśipu was so powerful that even the demigods in other planets would tremble simply by the unfavorable raising of his eyebrow. The demigods in the higher level of material existence many, many times excel the most well-to-do human beings, in duration of life, beauty, wealth, paraphernalia, and in all other respects. Still they were afraid of Hiraṇyakaśipu. Thus we can simply imagine how powerful Hiraṇyakaśipu was in this material world. But even Hiraṇyakaśipu was cut into small pieces by the nails of Lord Nṛsiṁha. This means that anyone materially powerful cannot stand the strength of the Lord's nails. Similarly, Jāmadagnya displayed the Lord's power to kill all the disobedient kings powerfully situated in their respective states. The Lord's empowered incarnation Nārada and plenary incarnation Varāha, as well as indirectly empowered Lord Buddha, created faith in the mass of people. The incarnations of Rāma and Dhanvantari displayed His fame, and Balarāma, Mohinī and Vāmana exhibited His beauty. Dattātreya, Matsya, Kumāra and Kapila exhibited His transcendental knowledge. Nara and Nārāyaṇa Ṛṣis exhibited His renunciation. So all the different incarnations of the Lord indirectly or directly manifested different features, but Lord Kṛṣṇa, the primeval Lord, exhibited the complete features of Godhead, and thus it is confirmed that He is the source of all other incarnations. And the most extraordinary feature exhibited by Lord Śrī Kṛṣṇa was His internal energetic manifestation of His pastimes with the cowherd girls. His pastimes with the gopīs are all displays of transcendental existence, bliss and knowledge, although these are manifested apparently as sex love. The specific attraction of His pastimes with the gopīs should never be misunderstood. The Bhāgavatam relates these transcendental pastimes in the Tenth Canto. And in order to reach the position to understand the transcendental nature of Lord Kṛṣṇa's pastimes with the gopīs, the Bhāgavatam promotes the student gradually in nine other cantos.

According to Śrīla Jīva Gosvāmī's statement, in accordance with authoritative sources, Lord Kṛṣṇa is the source of all other incarnations. It is not that Lord Kṛṣṇa has any source of incarnation. All the symptoms of the Supreme Truth in full are present in the person of Lord Śrī Kṛṣṇa, and in the Bhagavad-gītā the Lord emphatically declares that there is no truth greater than or equal to Himself. In this stanza the word svayam is particularly mentioned to confirm that Lord Kṛṣṇa has no other source than Himself. Although in other places the incarnations are described as bhagavān because of their specific functions, nowhere are they declared to be the Supreme Personality. In this stanza the word svayam signifies the supremacy as the summum bonum.

The summum bonum Kṛṣṇa is one without a second. He Himself has expanded Himself in various parts, portions and particles as svayaṁ-rūpa, svayam-prakāśa, tad-ekātmā, prābhava, vaibhava, vilāsa, avatāra, āveśa, and jīvas, all provided with innumerable energies just suitable to the respective persons and personalities. Learned scholars in transcendental subjects have carefully analyzed the summum bonum Kṛṣṇa to have sixty-four principal attributes. All the expansions or categories of the Lord possess only some percentages of these attributes. But Śrī Kṛṣṇa is the possessor of the attributes cent percent. And His personal expansions such as svayam-prakāśa, tad-ekātmā up to the categories of the avatāras who are all viṣṇu-tattva, possess up to ninety-three percent of these transcendental attributes. Lord Śiva, who is neither avatāra nor āveśa nor in between them, possesses almost eighty-four percent of the attributes. But the jīvas, or the individual living beings in different statuses of life, possess up to the limit of seventy-eight percent of the attributes. In the conditioned state of material existence, the living being possesses these attributes in very minute quantity, varying in terms of the pious life of the living being. The most perfect of living beings is Brahmā, the supreme administrator of one universe. He possesses seventy-eight percent of the attributes in full. All other demigods have the same attributes in less quantity, whereas human beings possess the attributes in very minute quantity. The standard of perfection for a human being is to develop the attributes up to seventy-eight percent in full. The living being can never possess attributes like Śiva, Viṣṇu or Lord Kṛṣṇa. A living being can become godly by developing the seventy-eight-percent transcendental attributes in fullness, but he can never become a God like Śiva, Viṣṇu or Kṛṣṇa. He can become a Brahmā in due course. The godly living beings who are all residents of the planets in the spiritual sky are eternal associates of God in different spiritual planets called Hari-dhāma and Maheśa-dhāma. The abode of Lord Kṛṣṇa above all spiritual planets is called Kṛṣṇaloka or Goloka Vṛndāvana, and the perfected living being, by developing seventy-eight percent of the above attributes in fullness, can enter the planet of Kṛṣṇaloka after leaving the present material body.
</div>
</div>
</div>

All other acaryas have also confirmed this statement (Krsna is the original Personality of Godhead), and thus there is no chance of not accepting Lord Sri Krsna as the original Personality of Godhead

2025-03-20T04:55:47Z

Vanshika:

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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 09 Purports - The Passing Away of Bhismadeva in the Presence of Lord Krsna]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 1</h3>
</div>
<div class="quote">
<div class="quote_heading">
All other ācāryas have also confirmed this statement, and thus there is no chance of not accepting Lord Śrī Kṛṣṇa as the original Personality of Godhead.
</div>

<div class="quote_link">
[[Vanisource:SB 1.9.18|SB 1.9.18, Translation and Purport]]
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<div class="quote_translation">
This Śrī Kṛṣṇa is no other than the inconceivable, original Personality of Godhead. He is the first Nārāyaṇa, the supreme enjoyer. But He is moving amongst the descendants of King Vṛṣṇi just like one of us and He is bewildering us with His self-created energy.
</div>
<div class="text">
Here is an authority speaking about Śrī Kṛṣṇa as the original Personality of Godhead and the first Nārāyaṇa. Even such an impersonalist as Ācārya Śaṅkara has said in the beginning of his commentation on the Bhagavad-gītā that Nārāyaṇa, the Personality of Godhead, is beyond the material creation. The universe is one of the material creations, but Nārāyaṇa is transcendental to such material paraphernalia.

Bhīṣmadeva is one of the twelve mahājanas who know the principles of transcendental knowledge. His confirmation of Lord Śrī Kṛṣṇa's being the original Personality of Godhead is also corroborated by the impersonalist Śaṅkara. All other ācāryas have also confirmed this statement, and thus there is no chance of not accepting Lord Śrī Kṛṣṇa as the original Personality of Godhead. Bhīṣmadeva says that He is the first Nārāyaṇa. This is also confirmed by Brahmājī in the Bhāgavatam ([[Vanisource:SB 10.14.14|10.14.14]]). Kṛṣṇa is the first Nārāyaṇa. In the spiritual world (Vaikuṇṭha) there are unlimited numbers of Nārāyaṇas, who are all the same Personality of Godhead and are considered to be the plenary expansions of the original Personality of Godhead, Śrī Kṛṣṇa. The first form of the Lord Śrī Kṛṣṇa first expands Himself as the form of Baladeva, and Baladeva expands in so many other forms, such as Saṅkarṣaṇa, Pradyumna, Aniruddha, Vāsudeva, Nārāyaṇa, Puruṣa, Rāma and Nṛsiṁha. All these expansions are one and the same viṣṇu-tattva, and Śrī Kṛṣṇa is the original source of all the plenary expansions. He is therefore the direct Personality of Godhead. He is the creator of the material world, and He is the predominating Deity known as Nārāyaṇa in all the Vaikuṇṭha planets. Therefore, His movements amongst human beings is another sort of bewilderment. The Lord therefore says in the Bhagavad-gītā that foolish persons consider Him to be one of the human beings without knowing the intricacies of His movements.

The bewilderment regarding Śrī Kṛṣṇa is due to the action of His twofold internal and external energies upon the third one, called marginal energy. The living entities are expansions of His marginal energy, and thus they are sometimes bewildered by the internal energy and sometimes by the external energy. By internal energetic bewilderment, Śrī Kṛṣṇa expands Himself into unlimited numbers of Nārāyaṇas and exchanges or accepts transcendental loving service from the living entities in the transcendental world. And by His external energetic expansions, He incarnates Himself in the material world amongst the men, animals or demigods to reestablish His forgotten relation with the living entities in different species of life. Great authorities like Bhīṣma, however, escape His bewilderment by the mercy of the Lord.
</div>
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</div>

A statement by Uddhava after the Syamantaka jewel plundering confirms that Krsna is so kind and favorable that if a servitor is accused even of great offenses, Krsna does not take this into consideration

2025-03-19T10:04:44Z

Vanshika:

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[[Category:The Nectar of Devotion Chapter 22 - Qualities of Krsna Further Explained]]
[[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">
A statement by Uddhava after the Syamantaka jewel plundering confirms that Kṛṣṇa is so kind and favorable that if a servitor is accused even of great offenses, Kṛṣṇa does not take this into consideration. He simply considers the service that is rendered by His devotee.
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<div class="quote_link">
[[Vanisource:NOD 22 (1970)|Nectar of Devotion, 22]]
</div>
<div class="text">
The example of Kṛṣṇa's gentle behavior was manifested when He was coming to the arena of the rāja-sūya sacrifice arranged by Mahārāj Yudhiṣṭhira, Kṛṣṇa's older cousin. Mahārāj Yudhiṣṭhira knew that Kṛṣṇa was the Supreme Personality of Godhead, and he was attempting to get down from his chariot to receive Kṛṣṇa. But before Yudhiṣṭhira could get down, Lord Kṛṣṇa got down from His own chariot and immediately fell at the feet of the King. Even though Kṛṣṇa is the Supreme Personality of Godhead, He never forgets to show social etiquette in His dealings.

35. Liberal

Any person who is by his natural behavior very mild is called liberal.

A statement by Uddhava after the Syamantaka jewel plundering confirms that Kṛṣṇa is so kind and favorable that if a servitor is accused even of great offenses, Kṛṣṇa does not take this into consideration. He simply considers the service that is rendered by His devotee.

36. Shy

A person who sometimes exhibits humility and bashfulness is called shy.

As described in the Lalita-mādhava, Kṛṣṇa's shyness was manifested when He lifted Govardhan Hill by the little finger of His left hand. All of the gopīs were observing Kṛṣṇa's wonderful achievement, and Kṛṣṇa was also smiling at seeing the gopīs. When Kṛṣṇa's glance went over the breasts of the gopīs, His hand began to shake, and upon seeing His hand shake, all of the cowherd men underneath the hill became a little disturbed. Then there was a tumultuous roaring sound, and they all began to pray to Kṛṣṇa for safety. At this time Lord Balarāma was smiling, thinking that these cowherd men had been frightened by the shaking of Govardhan Hill. But, seeing Balarāma smile, Kṛṣṇa thought that Balarāma had understood His mind in observing the breasts of the gopīs, and He immediately became bashful.
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</div>

You have to educate yourself how your soul can be saved from this cycle of birth and death within the species of 8,400,000's in different planets and different places

2025-03-15T13:52:58Z

Vanshika:

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<h2>Lectures</h2>
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<h3>General Lectures</h3>
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<div class="quote">
<div class="quote_heading">
So our business is falling down on your feet and flattering you and making many, I mean to say, salvation. I mean simply we request you that try to understand this philosophy, Kṛṣṇa consciousness. You will be benefited. The so-called knowledge, so-called elevation, so-called upliftment, oh, this will be all finished as soon as your body is finished. But you are pure soul. You have to educate yourself how your soul can be saved from this cycle of birth and death within the species of 8,400,000's in different planets and different places.
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<div class="quote_link">
[[Vanisource:690503 - Lecture at Arlington Street Church - Boston|690503 - Lecture at Arlington Street Church - Boston]]
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<div class="text">
We are not meant for giving people false information. We are trying to give you information from authoritative scriptures, Vedas. And if you are fortunate enough, if you take this information, try to understand by your reasoning, by your logic, and adopt it, and your life will be sublime. Your life will be successful. Otherwise, you will be put into the cycle of birth and death as is going on, and sufferings will continue.

In the Bhagavad-gītā therefore, it is said that:

<div class="quote_verse">
:mām upetya kaunteya
:duḥkhālayam aśāśvatam
:nāpnuvanti mahātmānaḥ
:saṁsiddhiṁ paramāṁ gatāḥ
:([[Vanisource:BG 8.15 (1972)|BG 8.15]])
</div>

"One who has attained the highest perfectional stage of life, he comes to Me. He comes. Then he hasn't got to come back again in this miserable condition of material existence." These things are there.

So our business is to inform you. Just like one of the devotees of Lord Caitanya, he said that padayor nipatya, "Falling down on your feet," padayor nipatya, dante nidhāya tṛnakaṁ padayor nipatya (Caitanya-candrāmṛta): "Taking a blade of grass on my mouth and falling down on your feet with flattering and informing you, 'My dear sir, you are very learned man. I know that. But for the time being, please set aside all your learning. Kindly hear what Lord Caitanya Mahāprabhu says.' " We belong to that sect, Lord Caitanya's disciplic succession.

So our business is falling down on your feet and flattering you and making many, I mean to say, salvation. I mean simply we request you that try to understand this philosophy, Kṛṣṇa consciousness. You will be benefited. The so-called knowledge, so-called elevation, so-called upliftment, oh, this will be all finished as soon as your body is finished. But you are pure soul. You have to educate yourself how your soul can be saved from this cycle of birth and death within the species of 8,400,000's in different planets and different places.

Just try to elevate to the spiritual world, back to home, back to Godhead. That is the mission of your human life. Don't lose this opportunity. Chant Hare Kṛṣṇa. It is easy thing, Hare Kṛṣṇa, only sixteen names. Anyone can chant. Even the child can chant. You try it. There is no payment; there is no loss. But you try it and you'll be benefited. That is our proposition.
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You have given this chance to your beloved son to be saved from the repetition of birth and death, and your good example must be followed by all mothers in America

2025-03-15T13:51:30Z

Vanshika:

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[[Category:Good Example]]
[[Category:Must Be]]
[[Category:Following the Example]]
[[Category:Mother]]
[[Category:America]]
[[Category:Our Parents (Disciples of SP)]]
</div>
<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1977_Correspondence" class="sub_section" sec_index="12" parent="Correspondence" text="1977 Correspondence"><h3>1977 Correspondence</h3>
</div>
<div id="LettertoMrsPerlmutterBhuvanesvara23January1977_0" class="quote" parent="1977_Correspondence" book="Let" index="34" link="Letter to Mrs. Perlmutter -- Bhuvanesvara 23 January, 1977" link_text="Letter to Mrs. Perlmutter -- Bhuvanesvara 23 January, 1977">
<div class="heading">You have given this chance to your beloved son to be saved from the repetition of birth and death, and your good example must be followed by all mothers in America. Thank you very much for your kind appreciation.
</div>
<span class="link">[[Vanisource:Letter to Mrs. Perlmutter -- Bhuvanesvara 23 January, 1977|Letter to Mrs. Perlmutter -- Bhuvanesvara 23 January, 1977]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Dear Mrs. Perlmutter,</p>
<p>Please accept my blessings. I have received your letter dated January 7th, and have noted the contents with pleasure. Yes, our Society is depending on love and respect; we are bound by love. You have thought exactly like an affectionate mother. Every mother should think like you for the benefit of her son. Our endeavor is to save human society from the danger of animalism. In our scripture it is said that one should not become a father or a mother unless one is able to give protection to one's children from the imminent danger of death. People do not know, especially in the western countries, that anyone, if he likes, can be saved from the cycle of birth and death. It is said in the Bhagavad-gita as follows:</p>
:janma karma ca me divyam
:evam yo vetti tattvtah
:tyaktva deham punar janma
:naiti mam eti so 'rjuna
:([[Vanisource:BG 4.9 (1972)|BG 4.9]])
<p>"One who knows the transcendental nature of My (Krsna, God) appearance and activities, does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." (Gita, Ch. 4, Text 9)</p>
<p>So you have given this chance to your beloved son to be saved from the repetition of birth and death, and your good example must be followed by all mothers in America. Thank you very much for your kind appreciation. Your son is doing very well here in India. I am very much pleased upon him.</p>
</div>
</div>
</div>

Without becoming Krsna conscious, nobody can be saved from death

2025-03-15T13:48:19Z

Vanshika:

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<div id="facts">
{{terms|"Without becoming Krsna conscious, nobody can be saved from death"}}
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[[Category:Without]]
[[Category:Becoming Krsna Conscious]]
[[Category:Nobody Can]]
[[Category:Not Saved from Death]]
[[Category:Pages Needing Audio - NABAKUMAR]]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB623VrndavanaSeptember71975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="704" link="Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975" link_text="Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975">
<div class="heading">Without becoming Kṛṣṇa conscious, nobody can be saved from death. This is the law.
</div>
<span class="link">[[Vanisource:Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975|Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So these Yamadūta, they did not know. So they came to arrest him. But Viṣṇudūta came to save him: "No, no. He is no more sinful. He is free from all sinful life. Don't do injustice." So for They are regretting that aho kaṣṭaṁ dharma-dṛśām adharmaḥ spṛśate sabhām. "Justice must be done very nicely." Prajānāṁ pitaro ye ca śāstāraḥ sādhavaḥ samāḥ. Prajānām, children, or the citizens, prajā Prajā means who has taken birth, national. Prajānāṁ pitaro. Pitaro means father or anyone who takes the care of the children or the citizen like father. The government or the king—formerly there was king, now government—their position is just like father. As the father's duty is to see that the children, the son, is raised very nicely so that in future he may be very happy. This is the duty of the father, to see, not that simply to feed him and make him fatty. No. In the śāstra it is said, pitā na sa syāt. One should not become a father. This is contraceptive. Pitā na sa syāt jananī na sā syāt: "One should not become a father, one should not become a mother, one should not become a guru, one should not become a relative, one should not become a caretaker, one should not become the king..." Who? Na mocayed yaḥ samupeta-mṛtyum: "One who cannot protect the dependent from the clutches of death." This is sastric injunction. So how much the father and the government or the guru should be strong so that he can save his dependents from the clutches of death.</p>
<p>So how it is possible? Hariṁ vinā na mṛtiṁ taranti. Without becoming Kṛṣṇa conscious, nobody can be saved from death. This is the law. Hariṁ vinā na mṛtiṁ taranti. You can have other benefits from the demigods. There are sastric... There is injunction that "If you want a beautiful wife, you can worship Uma. If you want to be free from disease, you worship the sun-god. If you want to be very learned, you worship Brahmā, Sarasvatī." There are... That is the injunction, that "If you want this benefit, particular benefit, then you worship this particular." Yānti deva-vratā devān ([[Vanisource:BG 9.25 (1972)|BG 9.25]]). There is injunction. The demigod worship, there is injunction that "You do this." But for whom? For the less intelligent person. Kāmais tais tair hṛta-jñānāḥ yajanti anya-devatāḥ: ([[Vanisource:BG 7.20 (1972)|BG 7.20]]) "Except God, the Supreme Lord, when the other demigod worship is allowed, that is for the person, hṛta-jñānāḥ, one who does not know his ultimate goal of life, for them." But one who is interested to stop the cycle of birth and death, they must come to Kṛṣṇa. Otherwise it is not possible.</p>
</div>
</div>
</div>

Upananda suggested - By the mercy of Lord Visnu, Krsna has always been saved from so many dangerous incidents. Now let us leave this place and go someplace where we may worship Lord Visnu undisturbed, before there is another cause of death from some demon

2025-03-13T13:33:49Z

Vanshika:

<div id="compilation">
<div id="facts">
{{terms|"Upananda suggested"|"By the mercy of Lord Viṣṇu, Kṛṣṇa has always been saved from so many dangerous incidents. Now let us leave this place and go someplace where we may worship Lord Viṣṇu undisturbed, before there is another cause of death from some demon"}}
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[[Category:Worship of a Devotee of God]]
[[Category:Before]]
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[[Category:Another]]
[[Category:Cause of...]]
[[Category:Saved from Death]]
[[Category:Demons]]
[[Category:Srimad-Bhagavatam, Canto 10 Chapter 11 Purports - The Childhood Pastimes of Krsna]]
[[Category:Srimad Bhagavatam, Canto 10 Purports - Chapters 01 to 13]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 10.1 to 10.13</h3>
</div>
<div class="quote">
<div class="quote_heading">
Upananda suggested, "By the mercy of Lord Viṣṇu, Kṛṣṇa has always been saved from so many dangerous incidents. Now let us leave this place and go someplace where we may worship Lord Viṣṇu undisturbed, before there is another cause of death from some demon who may attack us." A devotee desires only that he may execute devotional service undisturbed.
</div>

<div class="quote_link">
[[Vanisource:SB 10.11.27|SB 10.11.27, Translation and Purport]]
</div>
<div class="quote_translation">
All these incidents are being caused by some unknown demon. Before he comes here to create another disturbance, it is our duty to go somewhere else with the boys until there are no more disturbances.
</div>
<div class="text">
Upananda suggested, "By the mercy of Lord Viṣṇu, Kṛṣṇa has always been saved from so many dangerous incidents. Now let us leave this place and go someplace where we may worship Lord Viṣṇu undisturbed, before there is another cause of death from some demon who may attack us." A devotee desires only that he may execute devotional service undisturbed. Actually we see, however, that even during the presence of Kṛṣṇa, when Nanda Mahārāja and the other cowherd men had the Supreme Personality of Godhead in their presence, there were disturbances. Of course, in every case, Kṛṣṇa came out victorious. The instruction we may derive from this is that we should not be disturbed by so-called disturbances. There have been so many disturbances to our Kṛṣṇa consciousness movement, but we cannot give up our forward march. On the contrary, people are receiving this movement very enthusiastically all over the world, and they are purchasing literature about Kṛṣṇa consciousness with redoubled energy. Thus there are both encouragements and disturbances. This was so even in Kṛṣṇa's time.
</div>
</div>
</div>

Uddhava's messages & instructions saved the gopis from immediate death, & the gopis acknowledged the benediction from Uddhava. He practically acted as the preceptor spiritual master of the gopis, & in return they worshiped him

2025-03-13T09:52:17Z

Vanshika:

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[[Category:Acknowledgement]]
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[[Category:Return]]
[[Category:Worshiping a Spiritual Master]]
[[Category:Krsna Book Chapter 47 - Delivery of the Message of Krsna to the Gopis]]
[[Category:Krsna Book Chapters 01 to 90]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
Uddhava’s messages and instructions saved the gopīs from immediate death, and the gopīs acknowledged the benediction from Uddhava. Uddhava practically acted as the preceptor spiritual master of the gopīs, and in return they worshiped him as they would worship Kṛṣṇa. It is recommended in authoritative scriptures that the spiritual master be worshiped on the level of the Supreme Personality of Godhead because of being His very confidential servitor.
</div>

<div class="quote_link">
[[Vanisource:KB 47|Krsna Book, 47]]
</div>
<div class="text">
Uddhava minutely studied the transcendental abnormal condition of the gopīs in their separation from Kṛṣṇa, and he thought it wise to repeat again and again all the pastimes the gopīs had enjoyed with Him. Materialistic persons are always burning in a blazing fire of material miseries. The gopīs were burning in a transcendental blazing fire due to separation from Kṛṣṇa. The blazing fire exasperating the gopīs, however, is different from the fire of the material world. The gopīs constantly wanted the association of Kṛṣṇa, whereas materialistic persons constantly want the advantage of material comforts.

It is stated by Viśvanātha Cakravartī Ṭhākura that Kṛṣṇa saved the cowherd boys from the blazing forest fire within a second, while their eyes were closed. Similarly, Uddhava advised the gopīs that they could be saved from the fire of separation by closing their eyes and meditating on the activities of Kṛṣṇa from the very beginning of their association with Him. From the outside, the gopīs could visualize all the pastimes of Kṛṣṇa by hearing the descriptions of Uddhava, and from within they could remember those pastimes. From the instructions of Uddhava, the gopīs could understand that Kṛṣṇa was not separate from them. As they were constantly thinking of Kṛṣṇa, Kṛṣṇa was also thinking of them constantly at Mathurā.

Uddhava’s messages and instructions saved the gopīs from immediate death, and the gopīs acknowledged the benediction from Uddhava. Uddhava practically acted as the preceptor spiritual master of the gopīs, and in return they worshiped him as they would worship Kṛṣṇa. It is recommended in authoritative scriptures that the spiritual master be worshiped on the level of the Supreme Personality of Godhead because of being His very confidential servitor, and it is accepted by great authorities that the spiritual master is the external manifestation of Kṛṣṇa. The gopīs were relieved from their transcendental burning condition by realizing that Kṛṣṇa was with them. Internally, they remembered His association within their hearts, and externally Uddhava helped them associate with Kṛṣṇa by his conclusive instructions.

The Supreme Personality of Godhead is described in the scriptures as adhokṣaja, which indicates that He is beyond the perception of all material senses. Although beyond the material senses, He is present in everyone’s heart. At the same time, He is present everywhere by His all-pervasive feature of Brahman. One can realize all three transcendental features of the Absolute Truth (Bhagavān, the Personality of Godhead; Paramātmā, the localized Supersoul; and the all-pervasive Brahman) simply by studying the condition of the gopīs in their meeting with Uddhava, as described in Śrīmad-Bhāgavatam.

It is said by Śrīnivāsācārya that the six Gosvāmīs were always merged in thoughts of the activities of the gopīs. Caitanya Mahāprabhu has also recommended the gopīs’ method of worshiping the Supreme Personality of Godhead as superexcellent. Śrīla Śukadeva Gosvāmī has also recommended that anyone who hears from the right source about the dealings of the gopīs with Kṛṣṇa and who follows the instructions laid down by the previous ācāryas will be elevated to the topmost position of devotional service and be able to give up the lust of material enjoyment.

All the gopīs were solaced by the instructions of Uddhava, and they requested him to stay in Vṛndāvana for a few days more. Uddhava agreed to their proposal and stayed with them not only for a few days but for a few months. He always kept them engaged in thinking of the transcendental message of Kṛṣṇa and His pastimes, and the gopīs felt as if they were experiencing direct association with Kṛṣṇa. While Uddhava remained in Vṛndāvana, the inhabitants enjoyed his association. As they discussed the activities of Kṛṣṇa, the days passed just like moments. Vṛndāvana’s natural atmosphere, with the presence of the river Yamunā, its nice orchards of trees decorated with various fruits, Govardhana Hill, caves, blooming flowers—all combined to inspire Uddhava to narrate Kṛṣṇa’s pastimes. The inhabitants enjoyed Uddhava’s association in the same way that they enjoyed the association of Kṛṣṇa.
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Thinking that child Krsna had been saved from the mouth of death, they (the gopis and the cowherd men) looked upon His face with great love and affection. They were full of anxiety and could not turn their faces from the vision of Krsna

2025-03-10T05:21:38Z

Vanshika:

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[[Category:Face]]
[[Category:Vision of Krsna]]
[[Category:Krsna Book Chapter 11 - Killing the Demons Vatsasura and Bakasura]]
[[Category:Krsna Book Chapters 01 to 90]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
Thinking that child Kṛṣṇa had been saved from the mouth of death, they looked upon His face with great love and affection. They were full of anxiety and could not turn their faces from the vision of Kṛṣṇa. The gopīs and the men began to converse amongst themselves about how wonderful it was that child Kṛṣṇa had been attacked in so many ways and so many times by so many demons, and yet the demons themselves had been killed and Kṛṣṇa had remained uninjured.
</div>
<div class="quote_link">
[[Vanisource:KB 11|Krsna Book, 11]]
</div>
<div class="text">
Once, when Kṛṣṇa and Balarāma were playing on the bank of the Yamunā, a demon of the name Vatsāsura assumed the shape of a calf and came there intending to kill the brothers. By taking the shape of a calf, the demon could mingle with the other calves. Kṛṣṇa, however, specifically noticed this, and He immediately alerted Balarāma about the entrance of the demon. Both brothers then silently approached him. Kṛṣṇa caught hold of the demon-calf by the two hind legs and tail, whipped him around very forcibly and threw him up into a tree. The demon lost his life and fell down from the top of the tree to the ground. When the demon lay dead on the ground, all the playmates of Kṛṣṇa congratulated Him, “Well done! Well done!” and the demigods in the sky showered flowers with great satisfaction. In this way, the maintainers of the complete creation, Kṛṣṇa and Balarāma, used to take care of the calves every day, beginning in the morning, and thus They enjoyed Their childhood pastimes as cowherd boys in Vṛndāvana.

One day, all the cowherd boys went to the bank of the river Yamunā to water their calves. When the calves drank water from the Yamunā, the boys also drank. After drinking, when they were sitting on the bank of the river, they saw a huge animal which looked something like a heron and was as big as a hill. Its top was as strong as a thunderbolt. When they saw that unusual animal, they became afraid of it. The name of this beast was Bakāsura, and he was a friend of Kaṁsa’s. He appeared on the scene suddenly and immediately attacked Kṛṣṇa with his pointed, sharp beak and quickly swallowed Him up. When Kṛṣṇa was thus swallowed, all the boys, headed by Balarāma, became almost breathless, as if they had died. But when the Bakāsura demon was swallowing up Kṛṣṇa, he felt a burning, fiery sensation in his throat. This was due to the glowing effulgence of Kṛṣṇa. The demon quickly threw Kṛṣṇa up and tried to kill Him by pinching Him in his beak. Bakāsura did not know that although Kṛṣṇa was playing the part of a child of Nanda Mahārāja, He was still the original father of Lord Brahmā, the creator of the universe. Mother Yaśodā’s child, who is the reservoir of pleasure for the demigods and who is the maintainer of saintly persons, caught hold of the great gigantic heron by the two halves of his beak and, before His cowherd boyfriends, bifurcated his mouth, just as a child very easily splits a blade of grass. From the sky, the denizens of the heavenly planets showered flowers like the mallikā, the most fragrant of all flowers, as a token of their congratulations. Accompanying the showers of flowers was a vibration of bugles, drums and conchshells.

When the boys saw the showering of flowers and heard the celestial sounds, they became struck with wonder. And when they saw Kṛṣṇa freed from the mouth of the great demon Bakāsura, all of them, including Balarāma, were so pleased that it seemed as if they had regained their very source of life. As soon as they saw Kṛṣṇa coming toward them, they one after another embraced the son of Nanda and held Him to their chests. After this, they assembled all the calves under their charge and began to return home.

When they arrived home, they spoke of the wonderful activities of the son of Nanda. When the gopīs and cowherd men all heard the story from the boys, they felt great happiness because naturally they loved Kṛṣṇa, and by hearing about His glories and victorious activities they became still more affectionate toward Him. Thinking that child Kṛṣṇa had been saved from the mouth of death, they looked upon His face with great love and affection. They were full of anxiety and could not turn their faces from the vision of Kṛṣṇa. The gopīs and the men began to converse amongst themselves about how wonderful it was that child Kṛṣṇa had been attacked in so many ways and so many times by so many demons, and yet the demons themselves had been killed and Kṛṣṇa had remained uninjured. They continued to converse amongst themselves about how so many great demons in such fierce bodies had attacked Kṛṣṇa to kill Him but, by the grace of Hari, had not been able to cause even a slight injury. Rather, they had died like small flies in a fire. Thus they remembered the words of Garga Muni, who had foretold, by dint of his vast knowledge of the Vedas and astrology, that this boy would be attacked by many demons. Now they were actually seeing that this was coming true, word for word.

All the cowherd men, including Nanda Mahārāja, used to talk of the wonderful activities of Lord Kṛṣṇa and Balarāma, and they were always so much absorbed in those talks that they forgot the threefold miseries of this material existence. This is the effect of Kṛṣṇa consciousness. What was enjoyed five thousand years ago by Nanda Mahārāja can still be enjoyed by Kṛṣṇa conscious persons simply by talking about the transcendental pastimes of Kṛṣṇa and His associates.

Thus Balarāma and Kṛṣṇa enjoyed Their childhood pastimes, imitating Lord Rāmacandra’s monkeys, who constructed the bridge over the ocean, and Hanumān, who jumped over the water to Ceylon. They used to imitate such pastimes among Their friends and so happily passed Their childhood life.
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The word hari indicates the lion as well as the Supreme Lord. To be saved from the hands of Hari, the lion of death, one must take shelter of the supreme Hari, the Supreme Personality of Godhead

2025-03-10T05:14:18Z

Vanshika:

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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 13 Purports - Further Talks Between King Rahugana and Jada Bharata]]
[[Category:Srimad Bhagavatam, Canto 05 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 5</h3>
</div>
<div class="quote">
<div class="quote_heading">
Being misled by the illusory energy in this way, he spoils his life. It is said, hariṁ vinā mṛtiṁ na taranti: no one can be saved from the imminent danger of death without taking shelter of the Supreme Personality of Godhead. The word hari indicates the lion as well as the Supreme Lord. To be saved from the hands of Hari, the lion of death, one must take shelter of the supreme Hari, the Supreme Personality of Godhead.
</div>

<div class="quote_link">
[[Vanisource:SB 5.13.16|SB 5.13.16, Translation and Purport]]
</div>
<div class="quote_translation">
Sometimes the living entity in the forest of material existence takes shelter of creepers and desires to hear the chirping of the birds in those creepers. Being afraid of roaring lions in the forest, he makes friends with cranes, herons and vultures.
</div>
<div class="text">
In the forest of the material world there are many animals and birds, trees and creepers. Sometimes the living entity wants to take shelter of the creepers; in other words, he wants to be happy by being embraced by the creeperlike arms of his wife. Within the creepers there are many chirping birds; this indicates that he wants to satisfy himself by hearing the sweet voice of his wife. In old age, however, he sometimes becomes afraid of imminent death, which is compared to a roaring lion. To save himself from the lion's attack, he takes shelter of some bogus svāmīs, yogīs, incarnations, pretenders and cheaters. Being misled by the illusory energy in this way, he spoils his life. It is said, hariṁ vinā mṛtiṁ na taranti: no one can be saved from the imminent danger of death without taking shelter of the Supreme Personality of Godhead. The word hari indicates the lion as well as the Supreme Lord. To be saved from the hands of Hari, the lion of death, one must take shelter of the supreme Hari, the Supreme Personality of Godhead. People with a poor fund of knowledge take shelter of nondevotee cheaters and pretenders in order to be saved from the clutches of death. In the forest of the material world, the living entity first of all wants to be very happy by taking shelter of the creeperlike arms of his wife and hearing her sweet voice. Later, he sometimes takes shelter of so-called gurus and sādhus who are like crane, herons and vultures. Thus he is cheated both ways by not taking shelter of the Supreme Lord.
</div>
</div>
</div>

The present life is repeated birth and death, but if we seek the path of liberation, we may be saved from repeated suffering

2025-03-09T14:48:03Z

Vanshika:

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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 08 Purports - Dhruva Maharaja Leaves Home for the Forest]]
[[Category:Srimad Bhagavatam, Canto 04 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_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB485_0" class="quote" parent="SB_Canto_4" book="SB" index="293" link="SB 4.8.5" link_text="SB 4.8.5">
<div class="heading">We should learn to despise all the causes of devastation, beginning from irreligion and cheating, and then we shall be able to make advancement in a life of piety. The possibility of our attaining Kṛṣṇa consciousness will be easier, and we shall not be subjected to repeated devastation. The present life is repeated birth and death, but if we seek the path of liberation, we may be saved from repeated suffering.
</div>
<span class="link">[[Vanisource:SB 4.8.5|SB 4.8.5, Translation and Purport]]:
</span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear Vidura, I have summarily explained the causes of devastation. One who hears this description three times attains piety and washes the sinful contamination from his soul.</p>
</div>
<div class="purport text"><p>The creation takes place on the basis of goodness, but devastation takes place because of irreligion. That is the way of material creation and devastation. Here it is stated that the cause of devastation is Adharma, or Irreligion. The descendants of Irreligion and Falsity, born one after another, are Bluffing, Cheating, Greed, Cunning, Anger, Envy, Quarrel, Harsh Speech, Death, Fear, Severe Pain and Hell. All these descendants are described as signs of devastation. If a person is pious and hears about these causes of devastation, he will feel hatred for all these, and that will cause his advancement in a life of piety. Piety refers to the process of cleansing the heart. As recommended by Lord Caitanya, one has to cleanse the dust from the mirror of the mind, and then advancement on the path of liberation begins. Here also the same process is recommended. Malam means: "contamination." We should learn to despise all the causes of devastation, beginning from irreligion and cheating, and then we shall be able to make advancement in a life of piety. The possibility of our attaining Kṛṣṇa consciousness will be easier, and we shall not be subjected to repeated devastation. The present life is repeated birth and death, but if we seek the path of liberation, we may be saved from repeated suffering.</p>
</div>
</div>
</div>

The whole Vedic process is meant for that purpose, to purify the existence of the living being so that he can be saved from the repetition of birth, death, old age and disease

2025-03-09T14:29:16Z

Vanshika:

<div id="compilation">
<div id="facts">
{{terms|"the whole Vedic process is meant for that purpose, to purify the existence of the living being so that he can be saved from the repetition of birth, death, old age and disease"}}
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</div>
<div id="section">
<h2>Lectures</h2>
</div>
<div id="sub_section">
<h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
For being cured from your attack of cold and cough, you take so many medicines, go to so many physician, you spend some money. Why? You want to be cured. Similarly, if you understand that "This is my disease, repetition of birth, death, old age and disease," so you'll have to sacrifice. Just like you are sacrificing money for being cured from the diseased condition, similarly, śāstra says that this human life is meant for tapasya, tapasya. Tapo divyaṁ yena śuddhyet sattvam (SB 5.5.1). This human life is meant for tapasya, not for indulging in sensual gratification like the animals. Tapasya. So in the tapasya method these things are prescribed. So Yudhiṣṭhira Mahārāja is mentioning them.

So this Kṛṣṇa consciousness movement means training people how to become tapasvī. Tapasvī means undergoing tapasya, regulative, so that he may be cured from this permanent disease—birth, death, old age and disease. The Kṛṣṇa consciousness movement . . . the whole Vedic process is meant for that purpose, to purify the existence of the living being so that he can be saved from the repetition of birth, death, old age and disease.
</div>

<div class="quote_link">
[[Vanisource:730514 - Lecture SB 01.08.52 - Los Angeles|730514 - Lecture SB 01.08.52 - Los Angeles]]
</div>
<div class="text">
Generally people cannot understand what is this Kṛṣṇa consciousness movement. They think it is some religious sentiment, like so many other religion—it is like that. No. It is most the scientific movement, purifying the existence of the living being so that he can eternally, blissfully live, with complete knowledge. That is Kṛṣṇa consciousness movement. To purify. Yena śuddhyet sattvam ([[Vanisource:SB 5.5.1|SB 5.5.1]]).

And for such . . . just like for being cured from your attack of cold and cough, you take so many medicines, go to so many physician, you spend some money. Why? You want to be cured. Similarly, if you understand that "This is my disease, repetition of birth, death, old age and disease," so you'll have to sacrifice. Just like you are sacrificing money for being cured from the diseased condition, similarly, śāstra says that this human life is meant for tapasya, tapasya. Tapo divyaṁ yena śuddhyet sattvam ([[Vanisource:SB 5.5.1|SB 5.5.1]]). This human life is meant for tapasya, not for indulging in sensual gratification like the animals. Tapasya. So in the tapasya method these things are prescribed. So Yudhiṣṭhira Mahārāja is mentioning them.

So this Kṛṣṇa consciousness movement means training people how to become tapasvī. Tapasvī means undergoing tapasya, regulative, so that he may be cured from this permanent disease—birth, death, old age and disease. The Kṛṣṇa consciousness movement . . . the whole Vedic process is meant for that purpose, to purify the existence of the living being so that he can be saved from the repetition of birth, death, old age and disease.
</div>
</div>
</div>

There is no question of liking or disliking the truth. It is there. If we want to be saved from repeated birth and death, we must take to the devotional service of the Lord. There can be no compromise, for this is a matter of necessity

2025-03-07T12:21:35Z

Vanshika:

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{{terms|"There is no question of liking or disliking the truth. It is there. If we want to be saved from repeated birth and death, we must take to the devotional service of the Lord. There can be no compromise, for this is a matter of necessity"}}
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[[Category:Sri Isopanisad, Mantra 14]]
[[Category:Sri Isopanisad Mantras 01 to 18, Translations and Purports]]
</div>
<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="Sri_Isopanisad" class="sub_section" sec_index="8" parent="Other_Books_by_Srila_Prabhupada" text="Sri Isopanisad"><h3>Sri Isopanisad</h3>
</div>
<div id="ISO14_0" class="quote" parent="Sri_Isopanisad" book="OB" index="16" link="ISO 14" link_text="Sri Isopanisad 14">
<div class="heading">One can be saved only by complete knowledge of the eternal life of bliss and awareness. We must therefore save ourselves and our fellow man in the right way. There is no question of liking or disliking the truth. It is there. If we want to be saved from repeated birth and death, we must take to the devotional service of the Lord. There can be no compromise, for this is a matter of necessity.
</div>
<span class="link">[[Vanisource:ISO 14|Sri Isopanisad 14, Translation and Purport]]: </span><div class="trans text">One should know perfectly the Personality of Godhead Śrī Kṛṣṇa and His transcendental name, form, qualities and pastimes, as well as the temporary material creation with its temporary demigods, men and animals. When one knows these, he surpasses death and the ephemeral cosmic manifestation with it, and in the eternal kingdom of God he enjoys his eternal life of bliss and knowledge.
</div>
<div class="purport text">By its so-called advancement of knowledge, human civilization has created many material things, including spaceships and atomic energy. Yet it has failed to create a situation in which people need not die, take birth again, become old or suffer from disease. Whenever an intelligent man raises the question of these miseries before a so-called scientist, the scientist very cleverly replies that material science is progressing and that ultimately it will be possible to render man deathless, ageless and diseaseless. Such answers prove the scientists' gross ignorance of material nature. In material nature, everyone is under the stringent laws of matter and must pass through six stages of existence: birth, growth, maintenance, production of by-products, deterioration and finally death. No one in contact with material nature can be beyond these six laws of transformation; therefore no one—whether demigod, man, animal or plant—can survive forever in the material world.
The duration of life varies according to species. Lord Brahmā, the chief living being within this material universe, lives for millions and millions of years, while a minute germ lives for some hours only. But no one in the material world can survive eternally. Things are born or created under certain conditions, they stay for some time, and, if they continue to live, they grow, procreate, gradually dwindle and finally vanish. According to these laws, even the Brahmās, of which there are millions in different universes, are all liable to death either today or tomorrow. Therefore the entire material universe is called Martyaloka, the place of death.
Material scientists and politicians are trying to make this place deathless because they have no information of the deathless spiritual nature. This is due to their ignorance of the Vedic literature, which contains full knowledge confirmed by mature transcendental experience. Unfortunately, modern man is averse to receiving knowledge from the Vedas, Purāṇas and other scriptures.
From the Viṣṇu Purāṇa (6.7.61) we receive the following information:
:viṣṇu-śaktiḥ parā proktā
:kṣetra-jñākhyā tathā parā
:avidyā-karma-saṁjñānyā
:tṛtīyā śaktir iṣyate
:([[Vanisource:CC Madhya 6.154|CC Madhya 6.154]])
Lord Viṣṇu, the Personality of Godhead, possesses different energies, known as parā (superior) and aparā (inferior). The living entities belong to the superior energy. The material energy, in which we are presently entangled, is the inferior energy. The material creation is made possible by this energy, which covers the living entities with ignorance (avidyā) and induces them to perform fruitive activities. Yet there is another part of the Lord's superior energy that is different from both this material, inferior energy and the living entities. That superior energy constitutes the eternal, deathless abode of the Lord. This is confirmed in the Bhagavad-gītā (8.20):
:paras tasmāt tu bhāvo 'nyo
:'vyakto 'vyaktāt sanātanaḥ
:yaḥ sa sarveṣu bhūteṣu
:naśyatsu na vinaśyati
All the material planets—upper, lower and intermediate, including the sun, moon and Venus—are scattered throughout the universe. These planets exist only during the lifetime of Brahmā. Some lower planets, however, are vanquished after the end of one day of Brahmā and are again created during the next day of Brahmā. On the upper planets, time is calculated differently. One of our years is equal to only twenty-four hours, or one day and night, on many of the upper planets. The four ages of earth (Satya, Tretā, Dvāpara and Kali) last only twelve thousand years according to the time scale of the upper planets. Such a length of time multiplied by one thousand constitutes one day of Brahmā, and one night of Brahmā is the same. Such days and nights accumulate into months and years, and Brahmā lives for one hundred such years. At the end of Brahmā's life, the complete universal manifestation is vanquished.
Those living beings who reside on higher planets like the sun and the moon, as well as those on Martyaloka, this earth planet, and also those who live on lower planets—all are merged into the waters of devastation during the night of Brahmā. During this time no living beings or species remain manifest, although spiritually they continue to exist. This unmanifested stage is called avyakta. Again, when the entire universe is vanquished at the end of Brahmā's lifetime, there is another avyakta state. But beyond these two unmanifested states is another unmanifested state, the spiritual atmosphere, or nature. There are a great number of spiritual planets in this atmosphere, and these planets exist eternally, even when all the planets within this material universe are vanquished at the end of Brahmā's life. There are many material universes, each under the jurisdiction of a Brahmā, and this cosmic manifestation within the jurisdiction of the various Brahmās is but a display of one fourth of the energy of the Lord (ekapād-vibhūti). This is the inferior energy. Beyond the jurisdiction of Brahmā is the spiritual nature, which is called tripād-vibhūti, three fourths of the Lord's energy. This is the superior energy, or parā-prakṛti.
The predominating Supreme Person residing within the spiritual nature is Lord Śrī Kṛṣṇa. As confirmed in the Bhagavad-gītā (8.22), He can be approached only by unalloyed devotional service and not by the processes of jñāna (philosophy), yoga (mysticism) or karma (fruitive work). The karmīs, or fruitive workers, can elevate themselves to the Svargaloka planets, which include the sun and the moon. Jñānīs and yogīs can attain still higher planets, such as Maharloka, Tapoloka and Brahmaloka, and when they become still more qualified through devotional service they can enter into the spiritual nature, either the illuminating cosmic atmosphere of the spiritual sky (Brahman) or the Vaikuṇṭha planets, according to their qualification. It is certain, however, that no one can enter into the spiritual Vaikuṇṭha planets without being trained in devotional service.
On the material planets, everyone from Brahmā down to the ant is trying to lord it over material nature, and this is the material disease. As long as this material disease continues, the living entity has to undergo the process of bodily change. Whether he takes the form of a man, demigod or animal, he ultimately has to endure an unmanifested condition during the two devastations—the devastation during the night of Brahmā and the devastation at the end of Brahmā's life. If we want to put an end to this process of repeated birth and death, as well as the concomitant factors of old age and disease, we must try to enter the spiritual planets, where we can live eternally in the association of Lord Kṛṣṇa or His plenary expansions, His Nārāyaṇa forms. Lord Kṛṣṇa or His plenary expansions dominate every one of these innumerable planets, a fact confirmed in the śruti mantras: eko vaśī sarva-gaḥ kṛṣṇa īḍyaḥ/ eko 'pi san bahudhā yo 'vabhāti. (Gopāla-tāpanī Upaniṣad 1.21)
No one can dominate Kṛṣṇa. It is the conditioned soul who tries to dominate material nature and is instead subjected to the laws of material nature and the sufferings of repeated birth and death. The Lord comes here to reestablish the principles of religion, and the basic principle is the development of an attitude of surrender to Him. This is the Lord's last instruction in the Bhagavad-gītā (18.66): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. "Give up all other processes and just surrender unto Me alone." Unfortunately, foolish men have misinterpreted this prime teaching and misled the masses of people in diverse ways. People have been urged to open hospitals but not to educate themselves to enter into the spiritual kingdom by devotional service. They have been taught to take interest only in temporary relief work, which can never bring real happiness to the living entity. They start varieties of public and semi-governmental institutions to tackle the devastating power of nature, but they don't know how to pacify insurmountable nature. Many men are advertised as great scholars of the Bhagavad-gītā, but they overlook the Gītā's message, by which material nature can be pacified. Powerful nature can be pacified only by the awakening of God consciousness, as clearly pointed out in the Bhagavad-gītā (7.14).
In this mantra, Śrī Īśopaniṣad teaches that one must perfectly know both sambhūti (the Personality of Godhead) and vināśa (the temporary material manifestation), side by side. By knowing the material manifestation alone, one cannot be saved, for in the course of nature there is devastation at every moment (ahany ahani bhūtāni gacchantīha yamā-layam). Nor can one be saved from these devastations by the opening of hospitals. One can be saved only by complete knowledge of the eternal life of bliss and awareness. The whole Vedic scheme is meant to educate men in this art of attaining eternal life. People are often misguided by temporary attractive things based on sense gratification, but service rendered to the sense objects is both misleading and degrading.
We must therefore save ourselves and our fellow man in the right way. There is no question of liking or disliking the truth. It is there. If we want to be saved from repeated birth and death, we must take to the devotional service of the Lord. There can be no compromise, for this is a matter of necessity.
</div>
</div>
</div>

Simply by keeping the lotus feet of Lord Visnu in my mind, I shall be saved from entering into the wombs of many mothers for repeated birth and death

2025-03-07T12:20:28Z

Vanshika:

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<div id="facts">
{{terms|"Simply by keeping the lotus feet of Lord Visnu in my mind, I shall be saved from entering into the wombs of many mothers for repeated birth and death"}}
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[[Category:Bhagavatam Verses Spoken by the Human Soul - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 31 - Lord Kapila's Instructions on the Movements of the Living Entities]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
Simply by keeping the lotus feet of Lord Visnu in my mind, I shall be saved from entering into the wombs of many mothers for repeated birth and death.
</div>

<div class="quote_link">
[[Vanisource:SB 3.31.21|SB 3.31.21, Translation and Purport]]
</div>
<div class="quote_translation">
Therefore, without being agitated any more, I shall deliver myself from the darkness of nescience with the help of my friend, clear consciousness. Simply by keeping the lotus feet of Lord Viṣṇu in my mind, I shall be saved from entering into the wombs of many mothers for repeated birth and death.
</div>
<div class="text">
<div class="purport">

The miseries of material existence begin from the very day when the spirit soul takes shelter in the ovum and sperm of the mother and father, they continue after he is born from the womb, and then they are further prolonged. We do not know where the suffering ends. It does not end, however, by one's changing his body. The change of body is taking place at every moment, but that does not mean that we are improving from the fetal condition of life to a more comfortable condition. The best thing is, therefore, to develop Kṛṣṇa consciousness. Here it is stated, upasādita-viṣṇu-pādaḥ. This means realization of Kṛṣṇa consciousness. One who is intelligent, by the grace of the Lord, and develops Kṛṣṇa consciousness, is successful in his life because simply by keeping himself in Kṛṣṇa consciousness, he will be saved from the repetition of birth and death.

The child prays that it is better to remain within the womb of darkness and be constantly absorbed in Kṛṣṇa consciousness than to get out and again fall a victim to the illusory energy. The illusory energy acts within the abdomen as well as outside the abdomen, but the trick is that one should remain Kṛṣṇa conscious, and then the effect of such a horrible condition cannot act unfavorably upon him. In Bhagavad-gītā it is said that one's intelligence is his friend, and the same intelligence can also be his enemy. Here also the same idea is repeated: suhṛdātmanaiva, friendly intelligence. Absorption of intelligence in the personal service of Kṛṣṇa and full consciousness of Kṛṣṇa always are the path of self-realization and liberation. Without being unnecessarily agitated, if we take to the process of Kṛṣṇa consciousness by constantly chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, the cycle of birth and death can be stopped for good.

It may be questioned herein how the child can be fully Kṛṣṇa conscious within the womb of the mother without any paraphernalia with which to execute Kṛṣṇa consciousness. It is not necessary to arrange for paraphernalia to worship the Supreme Personality of Godhead, Viṣṇu. The child wants to remain within the abdomen of its mother and at the same time wants to become free from the clutches of māyā. One does not need any material arrangement to cultivate Kṛṣṇa consciousness. One can cultivate Kṛṣṇa consciousness anywhere and everywhere, provided he can always think of Kṛṣṇa. The mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, can be chanted even within the abdomen of one's mother. One can chant while sleeping, while working, while imprisoned in the womb or while outside. This Kṛṣṇa consciousness cannot be checked in any circumstance. The conclusion of the child's prayer is: "Let me remain in this condition; although it is very miserable, it is better not to fall a victim to māyā again by going outside."

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</div>

People with a poor fund of knowledge take shelter of nondevotee cheaters and pretenders in order to be saved from the clutches of death

2025-03-07T12:18:52Z

Vanshika:

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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 13 Purports - Further Talks Between King Rahugana and Jada Bharata]]
[[Category:Srimad Bhagavatam, Canto 05 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 5</h3>
</div>
<div class="quote">
<div class="quote_heading">
People with a poor fund of knowledge take shelter of nondevotee cheaters and pretenders in order to be saved from the clutches of death. In the forest of the material world, the living entity first of all wants to be very happy by taking shelter of the creeperlike arms of his wife and hearing her sweet voice. Later, he sometimes takes shelter of so-called gurus and sādhus who are like crane, herons and vultures. Thus he is cheated both ways by not taking shelter of the Supreme Lord.
</div>

<div class="quote_link">
[[Vanisource:SB 5.13.16|SB 5.13.16, Translation and Purport]]
</div>
<div class="quote_translation">
Sometimes the living entity in the forest of material existence takes shelter of creepers and desires to hear the chirping of the birds in those creepers. Being afraid of roaring lions in the forest, he makes friends with cranes, herons and vultures.
</div>
<div class="text">
In the forest of the material world there are many animals and birds, trees and creepers. Sometimes the living entity wants to take shelter of the creepers; in other words, he wants to be happy by being embraced by the creeperlike arms of his wife. Within the creepers there are many chirping birds; this indicates that he wants to satisfy himself by hearing the sweet voice of his wife. In old age, however, he sometimes becomes afraid of imminent death, which is compared to a roaring lion. To save himself from the lion's attack, he takes shelter of some bogus svāmīs, yogīs, incarnations, pretenders and cheaters. Being misled by the illusory energy in this way, he spoils his life. It is said, hariṁ vinā mṛtiṁ na taranti: no one can be saved from the imminent danger of death without taking shelter of the Supreme Personality of Godhead. The word hari indicates the lion as well as the Supreme Lord. To be saved from the hands of Hari, the lion of death, one must take shelter of the supreme Hari, the Supreme Personality of Godhead. People with a poor fund of knowledge take shelter of nondevotee cheaters and pretenders in order to be saved from the clutches of death. In the forest of the material world, the living entity first of all wants to be very happy by taking shelter of the creeperlike arms of his wife and hearing her sweet voice. Later, he sometimes takes shelter of so-called gurus and sādhus who are like crane, herons and vultures. Thus he is cheated both ways by not taking shelter of the Supreme Lord.
</div>
</div>
</div>

One who is intelligent, by the grace of the Lord, and develops Krsna consciousness, is successful in his life because simply by keeping himself in Krsna consciousness, he will be saved from the repetition of birth and death

2025-03-07T11:56:17Z

Vanshika:

<div id="compilation">
<div id="facts">
{{terms|"One who is intelligent, by the grace of the Lord, and develops Kṛṣṇa consciousness, is successful in his life because simply by keeping himself in Kṛṣṇa consciousness, he will be saved from the repetition of birth and death"}}
{{notes|}}
{{compiler|SharmisthaK}}
{{complete|ALL}}
{{first|2020-08-26T15:31:48Z}}
{{last|2020-08-26T15:31:48Z}}
{{totals_by_section|BG=0|SB=1|CC=0|OB=0|Lec=0|Con=0|Let=0}}
{{total|1}}
{{toc right}}
[[Category:One Who Is]]
[[Category:Intelligent]]
[[Category:God's Grace]]
[[Category:Developing Krsna Consciousness]]
[[Category:Successful]]
[[Category:Life]]
[[Category:Because]]
[[Category:Simply By]]
[[Category:Keep]]
[[Category:Himself]]
[[Category:Krsna Consciousness]]
[[Category:Saved from Death]]
[[Category:Repetition of Birth and Death]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 31 Purports - Lord Kapila's Instructions on the Movements of the Living Entities]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
The best thing is, therefore, to develop Kṛṣṇa consciousness. Here it is stated, upasādita-viṣṇu-pādaḥ. This means realization of Kṛṣṇa consciousness. One who is intelligent, by the grace of the Lord, and develops Kṛṣṇa consciousness, is successful in his life because simply by keeping himself in Kṛṣṇa consciousness, he will be saved from the repetition of birth and death.
</div>

<div class="quote_link">
[[Vanisource:SB 3.31.21|SB 3.31.21, Translation and Purport]]
</div>
<div class="quote_translation">
Therefore, without being agitated any more, I shall deliver myself from the darkness of nescience with the help of my friend, clear consciousness. Simply by keeping the lotus feet of Lord Viṣṇu in my mind, I shall be saved from entering into the wombs of many mothers for repeated birth and death.
</div>
<div class="text">
The miseries of material existence begin from the very day when the spirit soul takes shelter in the ovum and sperm of the mother and father, they continue after he is born from the womb, and then they are further prolonged. We do not know where the suffering ends. It does not end, however, by one's changing his body. The change of body is taking place at every moment, but that does not mean that we are improving from the fetal condition of life to a more comfortable condition. The best thing is, therefore, to develop Kṛṣṇa consciousness. Here it is stated, upasādita-viṣṇu-pādaḥ. This means realization of Kṛṣṇa consciousness. One who is intelligent, by the grace of the Lord, and develops Kṛṣṇa consciousness, is successful in his life because simply by keeping himself in Kṛṣṇa consciousness, he will be saved from the repetition of birth and death.

The child prays that it is better to remain within the womb of darkness and be constantly absorbed in Kṛṣṇa consciousness than to get out and again fall a victim to the illusory energy. The illusory energy acts within the abdomen as well as outside the abdomen, but the trick is that one should remain Kṛṣṇa conscious, and then the effect of such a horrible condition cannot act unfavorably upon him. In Bhagavad-gītā it is said that one's intelligence is his friend, and the same intelligence can also be his enemy. Here also the same idea is repeated: suhṛdātmanaiva, friendly intelligence. Absorption of intelligence in the personal service of Kṛṣṇa and full consciousness of Kṛṣṇa always are the path of self-realization and liberation. Without being unnecessarily agitated, if we take to the process of Kṛṣṇa consciousness by constantly chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, the cycle of birth and death can be stopped for good.

It may be questioned herein how the child can be fully Kṛṣṇa conscious within the womb of the mother without any paraphernalia with which to execute Kṛṣṇa consciousness. It is not necessary to arrange for paraphernalia to worship the Supreme Personality of Godhead, Viṣṇu. The child wants to remain within the abdomen of its mother and at the same time wants to become free from the clutches of māyā. One does not need any material arrangement to cultivate Kṛṣṇa consciousness. One can cultivate Kṛṣṇa consciousness anywhere and everywhere, provided he can always think of Kṛṣṇa. The mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, can be chanted even within the abdomen of one's mother. One can chant while sleeping, while working, while imprisoned in the womb or while outside. This Kṛṣṇa consciousness cannot be checked in any circumstance. The conclusion of the child's prayer is: "Let me remain in this condition; although it is very miserable, it is better not to fall a victim to māyā again by going outside."
</div>
</div>
</div>

One must surrender unto the Lord to be saved from the wheel of repeated birth, death, old age and disease

2025-03-07T11:54:56Z

Vanshika:

<div id="compilation">
<div id="facts">
{{terms|"One must surrender unto the Lord to be saved from the wheel of repeated birth, death, old age and disease"}}
{{notes|}}
{{compiler|vanisevadasa}}
{{complete|}}
{{goal|0}}
{{first|2020-12-01T03:46:00Z}}
{{last|2020-12-01T03:46:00Z}}
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{{toc right}}
[[Category:One Must]]
[[Category:Surrendering to God]]
[[Category:Saved from Death]]
[[Category:Wheel]]
[[Category:Repeat]]
[[Category:Birth, Death, Old Age and Disease]]
[[Category:Srimad-Bhagavatam, Canto 07 Chapter 09 Purports - Prahlada Pacifies Lord Nrsimhadeva with Prayers]]
[[Category:Srimad Bhagavatam, Canto 07 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 7</h3>
</div>
<div class="quote">
<div class="quote_heading">
A Vaiṣṇava can understand that nothing within this material world, not even that which is powerful, opulent or influential, can endure. At any time such things may be vanquished. And who can vanquish them? The Supreme Personality of Godhead. Therefore one should conclusively understand that no one is greater than the Supreme Great. Since the Supreme Great demands, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), every intelligent man must agree to this proposal. One must surrender unto the Lord to be saved from the wheel of repeated birth, death, old age and disease.
</div>

<div class="quote_link">
[[Vanisource:SB 7.9.23|SB 7.9.23, Translation and Purport]]
</div>
<div class="quote_translation">
My dear Lord, people in general want to be elevated to the higher planetary systems for a long duration of life, opulence and enjoyment, but I have seen all of these through the activities of my father. When my father was angry and he laughed sarcastically at the demigods, they were immediately vanquished simply by seeing the movements of his eyebrows. Yet my father, who was so powerful, has now been vanquished by You within a moment.
</div>
<div class="text">
Within this material world, one should understand by practical experience the value of material opulence, longevity and influence. We have actual experience that even on this planet there have been many great politicians and military commanders like Napoleon, Hitler, Shubhash Chandra Bose and Gandhi, but as soon as their lives were finished, their popularity, influence and everything else were finished also. Prahlāda Mahārāja formerly gathered the same experience by seeing the activities of Hiraṇyakaśipu, his great father. Therefore Prahlāda Mahārāja did not give any importance to anything in this material world. No one can maintain his body or material achievements forever. A Vaiṣṇava can understand that nothing within this material world, not even that which is powerful, opulent or influential, can endure. At any time such things may be vanquished. And who can vanquish them? The Supreme Personality of Godhead. Therefore one should conclusively understand that no one is greater than the Supreme Great. Since the Supreme Great demands, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]), every intelligent man must agree to this proposal. One must surrender unto the Lord to be saved from the wheel of repeated birth, death, old age and disease.
</div>
</div>
</div>

No one in this world has found any means to be saved from death. Even providence has not provided a means to escape it

2025-03-07T11:50:27Z

Vanshika:

<div id="compilation">
<div id="facts">
{{terms|"no one in this world has found any means to be saved from death. Even providence has not provided a means to escape it"}}
{{notes|}}
{{compiler|Rishab}}
{{complete|ALL}}
{{first|29Dec10}}
{{last|29Dec10}}
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[[Category:In This World]]
[[Category:Found]]
[[Category:Any Means]]
[[Category:Not Saved from Death]]
[[Category:Providence]]
[[Category:Provide]]
[[Category:Means To]]
[[Category:Escape]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB61032_0" class="quote" parent="SB_Canto_6" book="SB" index="412" link="SB 6.10.32" link_text="SB 6.10.32">
<div class="heading">All living entities who have taken birth in this material world must die. Surely, no one in this world has found any means to be saved from death. Even providence has not provided a means to escape it.
</div>
<span class="link">[[Vanisource:SB 6.10.32|SB 6.10.32, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Vṛtrāsura said: All living entities who have taken birth in this material world must die. Surely, no one in this world has found any means to be saved from death. Even providence has not provided a means to escape it. Under the circumstances, death being inevitable, if one can gain promotion to the higher planetary systems and be always celebrated here by dying a suitable death, what man will not accept such a glorious death?</p>
</div>
<div class="purport text"><p>If by dying one can be elevated to the higher planetary systems and be ever-famous after his death, who is so foolish that he will refuse such a glorious death? Similar advice was also given by Kṛṣṇa to Arjuna. "My dear Arjuna," the Lord said, "do not desist from fighting. If you gain victory in the fight, you will enjoy a kingdom, and even if you die you will be elevated to the heavenly planets." Everyone should be ready to die while performing glorious deeds. A glorious person is not meant to meet death like cats and dogs.</p>
</div>
</div>
</div>

No one can say, "I do not fear death." This is a false proposition. Everyone fears death. However, one who seeks shelter of the Supreme Personality of Godhead can be saved from death

2025-03-07T11:47:39Z

Vanshika:

<div id="compilation">
<div id="facts">
{{terms|"No one can say"|"I do not fear death"|"This is a false proposition. Everyone fears death. However, one who seeks shelter of the Supreme Personality of Godhead can be saved from death"}}
{{notes|}}
{{compiler|Alankrutha}}
{{complete|ALL}}
{{first|2020-12-12T07:22:46Z}}
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{{totals_by_section|BG=0|SB=1|CC=0|OB=0|Lec=0|Con=0|Let=0}}
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{{toc right}}
[[Category:No One Can]]
[[Category:Say]]
[[Category:Do Not]]
[[Category:Afraid of Death]]
[[Category:This Is A]]
[[Category:Proposition]]
[[Category:Everyone]]
[[Category:However]]
[[Category:One Who]]
[[Category:Seeking God]]
[[Category:Seeking Shelter]]
[[Category:Shelter of God]]
[[Category:Supreme Personality of Godhead]]
[[Category:Saved from Death]]
[[Category:Srimad-Bhagavatam, Canto 08 Chapter 02 Purports - The Elephant Gajendra's Crisis]]
[[Category:Srimad Bhagavatam, Canto 08 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 8</h3>
</div>
<div class="quote">
<div class="quote_heading">
In Bhagavad-gītā the Lord clearly says, mṛtyuḥ sarva-haraś cāham: (BG 10.34) "I am all-devouring death." Thus mṛtyu, or death, is the representative who takes everything away from the living entity who has accepted a material body. No one can say, "I do not fear death." This is a false proposition. Everyone fears death. However, one who seeks shelter of the Supreme Personality of Godhead can be saved from death.
</div>

<div class="quote_link">
[[Vanisource:SB 8.2.33|SB 8.2.33, Translation and Purport]]
</div>
<div class="quote_translation">
The Supreme Personality of Godhead is certainly not known to everyone, but He is very powerful and influential. Therefore, although the serpent of eternal time, which is fearful in force, endlessly chases everyone, ready to swallow him, if one who fears this serpent seeks shelter of the Lord, the Lord gives him protection, for even death runs away in fear of the Lord. I therefore surrender unto Him, the great and powerful supreme authority who is the actual shelter of everyone.
</div>
<div class="text">
One who is intelligent understands that there is a great and supreme authority above everything. That great authority appears in different incarnations to save the innocent from disturbances. As confirmed in Bhagavad-gītā, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām: ([[Vanisource:BG 4.8 (1972)|BG 4.8]]) the Lord appears in His various incarnations for two purposes—to annihilate the duṣkṛtī, the sinful, and to protect His devotees. The King of the elephants decided to surrender unto Him. This is intelligent. One must know that great Supreme Personality of Godhead and surrender unto Him. The Lord comes personally to instruct us how to be happy, and only fools and rascals do not see by intelligence this supreme authority, the Supreme Person. In the śruti-mantra it is said:

<div class="quote_verse">
:bhīṣāsmād vātaḥ pavate
:bhīṣodeti sūryaḥ
:bhīṣāsmād agniś candraś ca
:mṛtyur dhāvati pañcamaḥ
:(Taittirīya Upaniṣad 2.8)
</div>

It is out of fear of the Supreme Personality of Godhead that the wind is blowing, that the sun is distributing heat and light, and that death is chasing everyone. Thus there is a supreme controller, as confirmed in Bhagavad-gītā ([[Vanisource:BG 9.10 (1972)|BG 9.10]]): mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram. This material manifestation is working so well because of the supreme controller. Any intelligent person, therefore, can understand that there is a supreme controller. Furthermore, the supreme controller Himself appears as Lord Kṛṣṇa, as Lord Caitanya Mahāprabhu and as Lord Rāmacandra to give us instructions and to show us by example how to surrender unto the Supreme Personality of Godhead. Yet those who are duṣkṛtī, the lowest of men, do not surrender (na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ ([[Vanisource:BG 7.15 (1972)|BG 7.15]])).

In Bhagavad-gītā the Lord clearly says, mṛtyuḥ sarva-haraś cāham: ([[Vanisource:BG 10.34 (1972)|BG 10.34]]) "I am all-devouring death." Thus mṛtyu, or death, is the representative who takes everything away from the living entity who has accepted a material body. No one can say, "I do not fear death." This is a false proposition. Everyone fears death. However, one who seeks shelter of the Supreme Personality of Godhead can be saved from death. One may argue, "Does the devotee not die?" The answer is that a devotee certainly must give up his body, for the body is material. The difference is, however, that for one who surrenders to Kṛṣṇa fully and who is protected by Kṛṣṇa, the present body is his last; he will not again receive a material body to be subjected to death. This is assured in Bhagavad-gītā ([[Vanisource:BG 4.9 (1972)|BG 4.9]]). Tyaktvā dehaṁ punar janma naiti mām eti so'rjuna: a devotee, after giving up his body, does not accept a material body, but returns home, back to Godhead. We are always in danger because at any moment death can take place. It is not that only Gajendra, the King of the elephants, was afraid of death. Everyone should fear death because everyone is caught by the crocodile of eternal time and may die at any moment. The best course, therefore, is to seek shelter of Kṛṣṇa, the Supreme Personality of Godhead, and be saved from the struggle for existence in this material world, in which one repeatedly takes birth and dies. To reach this understanding is the ultimate goal of life.
</div>
</div>
</div>

No one can be saved from the imminent danger of death without taking shelter of the Supreme Personality of Godhead

2025-03-05T07:16:01Z

Vanshika:

<div id="compilation">
<div id="facts">
{{terms|"no one can be saved from the imminent danger of death without taking shelter of the Supreme Personality of Godhead"}}
{{notes|}}
{{compiler|Mayapur}}
{{complete|ALL}}
{{first|17Jul12}}
{{last|19Jul12}}
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[[Category:Not Saved from Death]]
[[Category:Imminent Death]]
[[Category:Without]]
[[Category:Taking Shelter of Krsna]]
[[Category:Krsna Is The Supreme Personality of Godhead]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
</div>
<div id="SB51316_0" class="quote" parent="SB_Canto_5" book="SB" index="299" link="SB 5.13.16" link_text="SB 5.13.16">
<div class="heading">It is said, hariṁ vinā mṛtiṁ na taranti: no one can be saved from the imminent danger of death without taking shelter of the Supreme Personality of Godhead.
</div>
<span class="link">[[Vanisource:SB 5.13.16|SB 5.13.16, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Sometimes the living entity in the forest of material existence takes shelter of creepers and desires to hear the chirping of the birds in those creepers. Being afraid of roaring lions in the forest, he makes friends with cranes, herons and vultures.</p>
</div>
<div class="purport text"><p>In the forest of the material world there are many animals and birds, trees and creepers. Sometimes the living entity wants to take shelter of the creepers; in other words, he wants to be happy by being embraced by the creeperlike arms of his wife. Within the creepers there are many chirping birds; this indicates that he wants to satisfy himself by hearing the sweet voice of his wife. In old age, however, he sometimes becomes afraid of imminent death, which is compared to a roaring lion. To save himself from the lion's attack, he takes shelter of some bogus svāmīs, yogīs, incarnations, pretenders and cheaters. Being misled by the illusory energy in this way, he spoils his life. It is said, hariṁ vinā mṛtiṁ na taranti: no one can be saved from the imminent danger of death without taking shelter of the Supreme Personality of Godhead. The word hari indicates the lion as well as the Supreme Lord. To be saved from the hands of Hari, the lion of death, one must take shelter of the supreme Hari, the Supreme Personality of Godhead. People with a poor fund of knowledge take shelter of nondevotee cheaters and pretenders in order to be saved from the clutches of death. In the forest of the material world, the living entity first of all wants to be very happy by taking shelter of the creeperlike arms of his wife and hearing her sweet voice. Later, he sometimes takes shelter of so-called gurus and sādhus who are like crane, herons and vultures. Thus he is cheated both ways by not taking shelter of the Supreme Lord.</p>
</div>
</div>
</div>

Nevertheless, by chanting the holy name of the Lord, he remembered Narayana, and thus he was immediately saved from the ropes of death

2025-03-05T07:09:06Z

Vanshika:

<div id="compilation">
<div id="facts">
{{terms|"Nevertheless, by chanting the holy name of the Lord, he remembered Narayana, and thus he was immediately saved from the ropes of death"}}
{{notes|}}
{{compiler|Iswaraj}}
{{complete|ALL}}
{{first|2017-12-11T16:25:42Z}}
{{last|2017-12-11T16:25:42Z}}
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{{toc right}}
[[Category:Nevertheless]]
[[Category:Chanting the Holy Name]]
[[Category:Remembering the Holy Names of God]]
[[Category:Narayana]]
[[Category:Immediately]]
[[Category:Saved from Death]]
[[Category:Rope]]
[[Category:Death]]
[[Category:Bhagavatam Verses Spoken by Yamaraja - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 06 Chapter 03 - Yamaraja Instructs His Messengers]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 6</h3>
</div>
<div class="quote">
<div class="quote_heading">
Nevertheless, by chanting the holy name of the Lord, he remembered Narayana, and thus he was immediately saved from the ropes of death.
</div>

<div class="quote_link">
[[Vanisource:SB 6.3.23|SB 6.3.23, Translation and Purport]]
</div>
<div class="quote_translation">
My dear servants, who are as good as my sons, just see how glorious is the chanting of the holy name of the Lord. The greatly sinful Ajāmila chanted only to call his son, not knowing that he was chanting the Lord's holy name. Nevertheless, by chanting the holy name of the Lord, he remembered Nārāyaṇa, and thus he was immediately saved from the ropes of death.
</div>
<div class="text">
<div class="purport">

There is no need to conduct research into the significance of the chanting of the Hare Kṛṣṇa mantra. The history of Ajāmila is sufficient proof of the power of the Lord's holy name and the exalted position of a person who chants the holy name incessantly. Therefore Śrī Caitanya Mahāprabhu advised:

<div class="quote_verse">
:harer nāma harer nāma
:harer nāmaiva kevalam
:kalau nāsty eva nāsty eva
:nāsty eva gatir anyathā
:([[Vanisource:CC Adi 17.21|CC Adi 17.21]])
</div>

In this age of Kali, no one can perform all the ritualistic ceremonies for becoming liberated; that is extremely difficult. Therefore all the śāstras and all the ācāryas have recommended that in this age one chant the holy name.

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

Maharaja Pariksit was saved by the Lord in the womb of his mother, so he could certainly be saved from an untimely death due to the ill will of the son of a brahmana

2025-03-05T07:02:22Z

Vanshika:

<div id="compilation">
<div id="facts">
{{terms|"Maharaja Pariksit was saved by the Lord in the womb of his mother, so he could certainly be saved from an untimely death due to the ill will of the son of a brahmana"}}
{{notes|}}
{{compiler|Iswaraj}}
{{complete|ALL}}
{{first|2019-11-11T12:33:02Z}}
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{{toc right}}
[[Category:Krsna and Pariksit]]
[[Category:Krsna's Saving]]
[[Category:Womb]]
[[Category:Pariksit's Mother]]
[[Category:Could]]
[[Category:Certainly]]
[[Category:Untimely]]
[[Category:Pariksit's Death]]
[[Category:Saved from Death]]
[[Category:Ill]]
[[Category:Son of a Brahmana‎]]
[[Category:Srimad-Bhagavatam, Canto 01 Chapter 12 Purports - Birth of Emperor Pariksit]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 1</h3>
</div>
<div class="quote">
<div class="quote_heading">
Maharaja Pariksit was saved by the Lord in the womb of his mother, so he could certainly be saved from an untimely death due to the ill will of the son of a brahmana.
</div>

<div class="quote_link">
[[Vanisource:SB 1.12.2|SB 1.12.2, Translation and Purport]]
</div>
<div class="quote_translation">
How was the great emperor Parīkṣit, who was a highly intelligent and great devotee, born in that womb? How did his death take place, and what did he achieve after his death?
</div>
<div class="text">
<div class="purport">

The king of Hastināpura (now Delhi) used to be the emperor of the world, at least till the time of the son of Emperor Parīkṣit. Mahārāja Parīkṣit was saved by the Lord in the womb of his mother, so he could certainly be saved from an untimely death due to the ill will of the son of a brāhmaṇa. Because the age of Kali began to act just after the assumption of power by Mahārāja Parīkṣit, the first sign of misgivings was exhibited in the cursing of such a greatly intelligent and devoted king as Mahārāja Parīkṣit. The king is the protector of the helpless citizens, and their welfare, peace and prosperity depend on him. Unfortunately, by the instigation of the fallen age of Kali, an unfortunate brāhmaṇa's son was employed to condemn the innocent Mahārāja Parīkṣit, and so the King had to prepare himself for death within seven days. Mahārāja Parīkṣit is especially famous as one who is protected by Viṣṇu, and when he was unduly cursed by a brāhmaṇa's son, he could have invoked the mercy of the Lord to save him, but he did not want to because he was a pure devotee. A pure devotee never asks the Lord for any undue favor. Mahārāja Parīkṣit knew that the curse of the brāhmaṇa's son upon him was unjustified, as everyone else knew, but he did not want to counteract it because he knew also that the age of Kali had begun and that the first symptom of the age, namely degradation of the highly talented brāhmaṇa community, had also begun. He did not want to interfere with the current of the time, but he prepared himself to meet death very cheerfully and very properly. Being fortunate, he got at least seven days to prepare himself to meet death, and so he properly utilized the time in the association of Śukadeva Gosvāmī, the great saint and devotee of the Lord.

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

Krtavarma continued, "Who can be saved from death if he has offended Balarama and Krsna? No one can be saved from Their wrath"

2025-03-04T06:19:48Z

Vanshika:

<div id="compilation">
<div id="facts">
{{terms|"Who can be saved from death if he has offended Balarāma and Kṛṣṇa? No one can be saved from Their wrath"}}
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[[Category:Krsna and Balarama]]
[[Category:Krsna's Wrath]]
[[Category:Krsna Book Chapter 57 - The Killing of Satrajit and Satadhanva]]
[[Category:Krsna Book Chapters 01 to 90]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
Who can be saved from death if he has offended Balarāma and Kṛṣṇa? No one can be saved from Their wrath.” Kṛtavarmā further said that Kaṁsa, although powerful and assisted by many demons, could not be saved from Kṛṣṇa’s wrath, and what to speak of Jarāsandha, who had been defeated by Kṛṣṇa seventeen times and each time had to return from the fighting in disappointment.
</div>

<div class="quote_link">
[[Vanisource:KB 57|Krsna Book, 57]]
</div>
<div class="text">
Being inspired by all the members of the conspiracy, Śatadhanvā one night entered the house of Satrājit and killed him while he was sleeping. Śatadhanvā was a sinful man of abominable character, and although due to his sinful activities he was not to live for many days, he decided to kill Satrājit while Satrājit was sleeping at home. When he entered the house to kill Satrājit, all the women there cried very loudly, but in spite of their great protests, Śatadhanvā mercilessly butchered Satrājit without hesitation, exactly as a butcher kills an animal in the slaughterhouse. Since Kṛṣṇa was absent from home, His wife Satyabhāmā was present on the night Satrājit was murdered, and she began to cry, “My dear father! My dear father! How mercilessly you have been killed!” The dead body of Satrājit was not immediately removed for cremation because Satyabhāmā wanted to go to Kṛṣṇa in Hastināpura. Therefore the body was preserved in a tank of oil so that Kṛṣṇa could come back and see the dead body of Satrājit and take real action against Śatadhanvā. Satyabhāmā immediately started for Hastināpura to inform Kṛṣṇa about the ghastly death of her father.

When Kṛṣṇa was informed by Satyabhāmā of the murder of His father-in-law, He began to lament like an ordinary man. His great sorrow is, again, a strange thing. Lord Kṛṣṇa has nothing to do with action and reaction, but because He was playing the part of a human being, He expressed His full sympathy for the bereavement of Satyabhāmā, and His eyes filled with tears when He heard about the death of His father-in-law. He thus began to lament, “Oh, what unhappy incidents have taken place!” Then Kṛṣṇa and Balarāma, along with Satyabhāmā, immediately returned to Dvārakā and began to make plans to kill Śatadhanvā and take away the jewel. Although he was a great outlaw in the city, Śatadhanvā was still very much afraid of Kṛṣṇa’s power, and thus when Kṛṣṇa arrived he became most afraid.

Understanding Kṛṣṇa’s plan to kill him, he immediately went to take shelter of Kṛtavarmā. But Kṛtavarmā said, “I shall never be able to offend Lord Kṛṣṇa and Balarāma, for They are not ordinary persons. They are the Supreme Personality of Godhead. Who can be saved from death if he has offended Balarāma and Kṛṣṇa? No one can be saved from Their wrath.” Kṛtavarmā further said that Kaṁsa, although powerful and assisted by many demons, could not be saved from Kṛṣṇa’s wrath, and what to speak of Jarāsandha, who had been defeated by Kṛṣṇa seventeen times and each time had to return from the fighting in disappointment.

When Śatadhanvā was refused help by Kṛtavarmā, he went to Akrūra and implored him to help. But Akrūra also replied, “Balarāma and Kṛṣṇa are Themselves the Supreme Personality of Godhead, and anyone who knows Their unlimited strength would never dare offend Them or fight with Them.” He further informed Śatadhanvā, “Kṛṣṇa and Balarāma are so powerful that simply by willing They create, maintain and dissolve the whole cosmic manifestation. Unfortunately, persons bewildered by the illusory energy cannot understand the strength of Kṛṣṇa, although the whole cosmic manifestation is fully under His control.” He cited, as an example, that Kṛṣṇa, even at the age of seven years, had lifted Govardhana Hill and had continued to hold up the mountain for seven days, exactly as a child carries a small umbrella. Akrūra plainly informed Śatadhanvā that he would always offer his most respectful obeisances to Kṛṣṇa, the Supersoul of everything created and the original cause of all causes. When Akrūra also refused to give him shelter, Śatadhanvā decided to deliver the Syamantaka jewel into the hands of Akrūra. Then, riding on a horse which could run at great speed and up to four hundred miles at a stretch, he fled the city.

When Kṛṣṇa and Balarāma were informed of the flight of Śatadhanvā, They mounted Their chariot, its flag marked by a picture of Garuḍa, and followed immediately. Kṛṣṇa was particularly angry with Śatadhanvā and wanted to kill him because he had killed Satrājit, a superior personality. Satrājit happened to be the father-in-law of Kṛṣṇa, and it is the injunction of the śāstras that one who is guru-druha, who has rebelled against a superior person, must be punished in proportion to the severity of the offense. Because Śatadhanvā had killed His father-in-law, Kṛṣṇa was determined to kill him by any means.
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It was most astonishing that although the demon went so high in the sky, the child did not fall down. Therefore, the child had been saved virtually from the mouth of death. Now that He was saved, all the inhabitants of Vrndavana were happy

2025-03-04T06:06:06Z

Vanshika:

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<div id="facts">
{{terms|"It was most astonishing that although the demon went so high in the sky, the child did not fall down. Therefore, the child had been saved virtually from the mouth of death. Now that He was saved, all the inhabitants of Vṛndāvana were happy"}}
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[[Category:Were]]
[[Category:Krsna Gives Happiness]]
[[Category:Srimad-Bhagavatam, Canto 10 Chapter 07 Purports - The Killing of the Demon Trnavarta]]
[[Category:Srimad Bhagavatam, Canto 10 Purports - Chapters 01 to 13]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 10.1 to 10.13</h3>
</div>
<div class="quote">
<div class="quote_heading">
In any condition, Kṛṣṇa is sac-cid-ānanda-vigraha (BS 5.1). He has no unhappiness. Others might have thought that He was in difficulty, but because the demon's chest was sufficiently broad to play on, the baby was happy in all respects. It was most astonishing that although the demon went so high in the sky, the child did not fall down. Therefore, the child had been saved virtually from the mouth of death. Now that He was saved, all the inhabitants of Vṛndāvana were happy.
</div>

<div class="quote_link">
[[Vanisource:SB 10.7.30|SB 10.7.30, Translation and Purport]]
</div>
<div class="quote_translation">
The gopīs immediately picked Kṛṣṇa up from the chest of the demon and delivered Him, free from all inauspiciousness, to mother Yaśodā. Because the child, although taken into the sky by the demon, was unhurt and now free from all danger and misfortune, the gopīs and cowherd men, headed by Nanda Mahārāja, were extremely happy.
</div>
<div class="text">
The demon fell flat from the sky, and Kṛṣṇa was playing on his chest very happily, uninjured and free from misfortune. Not at all disturbed because of being taken high in the sky by the demon, Kṛṣṇa was playing and enjoying. This is ānanda-cinmaya-rasa-vigraha. In any condition, Kṛṣṇa is sac-cid-ānanda-vigraha (BS 5.1). He has no unhappiness. Others might have thought that He was in difficulty, but because the demon's chest was sufficiently broad to play on, the baby was happy in all respects. It was most astonishing that although the demon went so high in the sky, the child did not fall down. Therefore, the child had been saved virtually from the mouth of death. Now that He was saved, all the inhabitants of Vṛndāvana were happy.
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</div>
</div>

It is said harim vina na mrtim taranti: no one can be saved from the repetition of birth and death without the help of the Supreme Lord

2025-03-02T15:21:56Z

Vanshika:

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<div id="facts">
{{terms|"It is said, therefore, hariṁ vinā na mṛtim taranti: no one can be saved from the repetition of birth and death without the help of the Supreme Lord"}}
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{{compiler|JahnaviCandrika}}
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[[Category:Repetition of Birth and Death]]
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 29 Purports - Explanation of Devotional Service by Lord Kapila]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
This does not mean that the Lord is someone's enemy and someone else's friend. He helps everyone; one who is not bewildered by the influence of material energy is saved, and one who is bewildered is destroyed. It is said, therefore, hariṁ vinā na mṛtim taranti: no one can be saved from the repetition of birth and death without the help of the Supreme Lord. It is therefore the duty of all living entities to take shelter of the lotus feet of Viṣṇu and thus save themselves from the cycle of birth and death.
</div>

<div class="quote_link">
[[Vanisource:SB 3.29.39|SB 3.29.39, Translation and Purport]]
</div>
<div class="quote_translation">
No one is dear to the Supreme Personality of Godhead, nor is anyone His enemy or friend. But He gives inspiration to those who have not forgotten Him and destroys those who have.
</div>
<div class="text">
Forgetfulness of one's relationship with Lord Viṣṇu, the Supreme Personality of Godhead, is the cause of one's repeated birth and death. A living entity is as eternal as the Supreme Lord, but due to his forgetfulness he is put into this material nature and transmigrates from one body to another, and when the body is destroyed, he thinks that he is also destroyed. Actually, this forgetfulness of his relationship with Lord Viṣṇu is the cause of his destruction. Anyone who revives his consciousness of the original relationship receives inspiration from the Lord. This does not mean that the Lord is someone's enemy and someone else's friend. He helps everyone; one who is not bewildered by the influence of material energy is saved, and one who is bewildered is destroyed. It is said, therefore, hariṁ vinā na mṛtim taranti: no one can be saved from the repetition of birth and death without the help of the Supreme Lord. It is therefore the duty of all living entities to take shelter of the lotus feet of Viṣṇu and thus save themselves from the cycle of birth and death.
</div>
</div>
</div>

It is not that because you are born in a very rich family, you'll be immune from diseases. It is not that you'll not become old. It is not that you'll be saved from the troubles of birth or you'll be saved from the troubles of death

2025-03-02T15:18:54Z

Vanshika:

<div id="compilation">
<div id="facts">
{{terms|"It is not that because you are born in a very rich family, you'll be immune from diseases. It is not that you'll not become old. It is not that you'll be saved from the troubles of birth or you'll be saved from the troubles of death"}}
{{1080 videos navigation|Our activities are conditioned, not free. But you can attain a life of freedom, life of unlimited energy, unlimited happiness, unlimited bliss. There is possibility. This is not story or fiction|0516|Any method we manufacture, we discover, to conquer over the laws of material nature, it is backed by another set of dangerous things. That is the law of nature. That is not the way to get out of this material pangs of life|0518}}
[[:Vanipedia:Category:Prabhupada 0517 - in all Languages|''' This page has been translated in many languages.''']]
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG71LosAngelesDecember21968_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="229" link="Lecture on BG 7.1 -- Los Angeles, December 2, 1968" link_text="Lecture on BG 7.1 -- Los Angeles, December 2, 1968">
<div class="heading">The troubles of birth, the troubles of death, and the troubles of disease, and the troubles of old age are everywhere the same. It is not that because you are born in a very rich family, you'll be immune from diseases. It is not that you'll not become old. It is not that you'll be saved from the troubles of birth or you'll be saved from the troubles of death.
</div>
{{youtube_right|gBbejnfCpYU|Not that Because You are Born in a Rich Family, You'll be Immune from Diseases <br/>- Prabhupāda 0517}}
<mp3player>https://s3.amazonaws.com/vanipedia/clip/681202BG.LA_clip02.mp3</mp3player>
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Los Angeles, December 2, 1968|Lecture on BG 7.1 -- Los Angeles, December 2, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So in reply to that mode of yoga, Kṛṣṇa is directly speaking here: mayy āsakta-manāḥ. If you try to concentrate your mind on the form of Kṛṣṇa, so beautiful... He's enjoying with Rādhārāṇī and His associates. Then, mayy āsakta-manāḥ pārtha yogam, if you practice this yoga, mad-āśrayaḥ, yuñjan mad-āśrayaḥ... You have to practice this yoga, at the same time, you have to take shelter of Kṛṣṇa. Mad-āśrayaḥ. Āśrayaḥ means "under My protection." This is called surrender. If you go to a friend in a difficult position and you surrender to your friend, "My dear friend, you are so great, so powerful, so influential. I am in this great danger. So I surrender unto you. You please give me protection..." So you can do that to Kṛṣṇa. Here in the material world, if you surrender to a person, however very big he may be, he may refuse. He may say, "Well, I am unable to give you protection." That is the natural reply. If you are in danger and if you go even to your intimate friend, "Please give me protection," he will hesitate, because his power is very limited. He'll first of all think that "If I give protection to this person, whether my interest will not be jeopardized?" He'll think like that, because his potency is limited. But Kṛṣṇa is so nice that He's so powerful, He's so opulent... He declares in the Bhagavad-gītā, everyone, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: ([[Vanisource:BG 18.66 (1972)|BG 18.66]]) "You leave aside everything. You simply surrender unto Me." And what is the result? The result is ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: "I shall get you released from all kinds of reaction of your sinful life."</p>
<p>This material world, our activities are all sinful activities. There is action and reaction. Whatever you are doing, there is action and reaction. Even there is good reaction, still it is sinful. Still it is sinful. Just like according to Vedic literature, pious activities, the result of pious activities... Janmaīśvarya-śruta-śrībhiḥ ([[Vanisource:SB 1.8.26|SB 1.8.26]]). Suppose you are not acting anything sinful in this life, you are very pious in every respect. You are charitable, you are benevolent, everything is all right. But Bhagavad-gītā says that it is karma-bandhana. If you give in charity somebody, say, some amount of money, you'll get that money back four times, five times, or ten times more in your next life. That is a fact. So Vaiṣṇava philosophy says that this is also sinful. Why sinful? Because you have to take your birth to receive that compound interest. That is sinful. Now suppose you are born in a very rich family. The trouble of being in the womb of the mother, that is the same. Either you are pious man or the impious man, when you are in the womb of your mother the difficulties and the pains perceived within the womb of the mother is the same, either you are black or white, either you are Indian or American or cat or dog or anyone. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ([[Vanisource:BG 13.8-12 (1972)|BG 13.9]]). The troubles of birth, the troubles of death, and the troubles of disease, and the troubles of old age are everywhere the same. It is not that because you are born in a very rich family, you'll be immune from diseases. It is not that you'll not become old. It is not that you'll be saved from the troubles of birth or you'll be saved from the troubles of death.</p>
<p>So these things are to be understood very clearly. But people have become so unintelligent, they do not care for... "Oh, death, all right. Death. Let it come." Birth... Now especially in these days, a child is in the womb of the mother, so many killing processes are there. So many. So why? Because people are becoming so much entangled that such person even do not get birth in the womb of the mother. He's placed and he's killed, again he's placed in another womb of mother, again he is killed. In this way, he does not see even the light. You see. So to become in the womb of the mother and to again accept death, to accept old age, accept disease, is not a very good business. If you are rich man, you have to accept all these troubles of material existence, or if you are poor man... It doesn't matter. Anyone who comes into this material world in this material body, he has to take all these troubles. It may be that you are American, the richest nation in the world. That does not mean there is no disease, there is no old age, there is no birth and there is no death. So the intelligent person is he who can make a solution of these problems. He's intelligent. Others who are making patchwork, patching, trying to make a solution of the problems of material life, although they are unable... It is not possible.</p>
</div>
</div>
</div>

By enlarging Himself within the throat of the demon, Krsna suffocated and killed him (Aghasura) and at the same time saved Himself and His associates from imminent death and also saved the demigods from lamentation

2025-03-01T15:56:16Z

Vanshika:

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<div id="facts">
{{terms|"By enlarging Himself within the throat of the demon, Kṛṣṇa suffocated and killed him and at the same time saved Himself and His associates from imminent death and also saved the demigods from lamentation"}}
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[[Category:Srimad-Bhagavatam, Canto 10 Chapter 12 Purports - The Killing of the Demon Aghasura]]
[[Category:Srimad Bhagavatam, Canto 10 Purports - Chapters 01 to 13]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 10.1 to 10.13</h3>
</div>
<div class="quote">
<div class="quote_heading">
By enlarging Himself within the throat of the demon, Kṛṣṇa suffocated and killed him and at the same time saved Himself and His associates from imminent death and also saved the demigods from lamentation.
</div>

<div class="quote_link">
[[Vanisource:SB 10.12.30|SB 10.12.30, Translation and Purport]]
</div>
<div class="quote_translation">
When the invincible Supreme Personality of Godhead, Kṛṣṇa, heard the demigods crying "Alas! Alas!" from behind the clouds, He immediately enlarged Himself within the demon's throat, just to save Himself and the cowherd boys, His own associates, from the demon who wished to smash them.
</div>
<div class="text">
Such are the acts of Kṛṣṇa. paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ([[Vanisource:BG 4.8 (1972)|BG 4.8]]). By enlarging Himself within the throat of the demon, Kṛṣṇa suffocated and killed him and at the same time saved Himself and His associates from imminent death and also saved the demigods from lamentation.
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If our real consciousness, means Krsna consciousness, is awakened, then we become aware of our position, constitutional position. Then we are saved from this repetition of birth and death and go back home, back to Godhead

2025-03-01T15:31:08Z

Vanshika:

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{{terms|"If our real consciousness, means Krsna consciousness, is awakened, then we become aware of our position, constitutional position. Then we are saved from this repetition of birth and death and go back home, back to Godhead"}}
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[[Category:Go Back to Home, Back to Godhead]]
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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="LectureonBG167HyderabadDecember151976_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="393" link="Lecture on BG 16.7 -- Hyderabad, December 15, 1976" link_text="Lecture on BG 16.7 -- Hyderabad, December 15, 1976">
<div class="heading">If our real consciousness, means Kṛṣṇa consciousness, is awakened, then we become aware of our position, constitutional position. Then we are saved from this repetition of birth and death and go back home, back to Godhead.
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<span class="link">[[Vanisource:Lecture on BG 16.7 -- Hyderabad, December 15, 1976|Lecture on BG 16.7 -- Hyderabad, December 15, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We are busy in solving our temporary problems. Sometimes we want warm; sometimes we want coolness. This is not actually our self-interest. Our self-interest is to understand that "I am son of God. My father is complete in everything. So why shall I suffer?" Does a rich man's son suffer? No. But a rich man's son, if he goes out of home and voluntarily accepts suffering, loitering in the street... Just like we see amongst the hippies. Unnecessarily they have accepted suffering. Similarly, unnecessarily we have accepted sufferings of this material world. If our real consciousness, means Kṛṣṇa consciousness, is awakened, then we become aware of our position, constitutional position. Then we are saved from this repetition of birth and death and go back home, back to Godhead.</p>
<p>But these asuras, they do not know it. Pravṛttiṁ ca nivṛttiṁ ca ([[Vanisource:BG 16.7 (1972)|BG 16.7]]). They do not know. Where we shall stop our activities and where we shall continue our activities, that they do not know. They are increasing their activities on the platform where they will continually suffer. That has to be changed, and then our life will be successful. So na śaucaṁ nāpi cācāraḥ. Ācāra. Ācāra and vicāra, there are two things. Vicāra means consideration. That is vicāra. Just like vicāra prati. The high-court judge is called vicāra prati. Two opposite party presenting their grievances and he will consider and give his judgment. So vicāra-paṇḍita. Unless one is very learned, he cannot consider things. But ācāra. Ācāra everyone can do. Ācāra means just like to rise early in the morning, to take bath, chant Hare Kṛṣṇa, have tilaka, observe maṅgala-ārati. This is called ācāra. Then there is hygienic. And vicāra means consideration. So in the asuras, both things are lacking. Neither there is ācāra nor vicāra. Therefore it is said, na śaucaṁ nāpi ca ācāraḥ. Ācārya, you have heard the name ācārya. Ācārya means he teaches by personal behavior. Just like I teach you, "no intoxication." So if I am addicted to intoxication and if I say that "You don't take any intoxication," then who will care for me? This is therefore ācāra. Ācārati. Practically you have to behave; then you can preach. Otherwise you cannot become ācārya. Ācārya means one who practices the ācāra and then teaches. He is ācārya. So ācāra. Na śaucaṁ nāpi cācāro na satyam. Satyam means truthfulness. He is preaching something and doing something. That is not truthfulness. Truthfulness means what you preach, you must do. So these things are lacking in the asuric life, so we have to be careful that we must be very neat and clean. We must behave according to injunction of the śāstra and guru. Then we can get out of the jurisdiction of asuras. Then we can come to the platform of sura, or devatā. Then we can make advance in spiritual life. If you keep yourself in the asuric platform there is no possibility of making advancement in Kṛṣṇa consciousness. That is warning here. Na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate. Asatyam apratiṣṭhaṁ te jagad āhur anīśvaram ([[Vanisource:BG 16.8 (1972)|BG 16.8]]). Because we are rascals, not cleansed, inward, outward... Externally one has to be cleansed.</p>
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A person who is very eager to accept sannyasa, who is detached from worldly activities, who has no desire for any kind of material facilities, and who is thus saved from repeated birth and death is known as Asrama

2025-02-20T16:03:01Z

Vanshika:

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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 06 Purports - The Liberation of Sarvabhauma Bhattacarya]]
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[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
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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="CCMadhya673_0" class="quote" parent="CC_Madhya-lila" book="CC" index="1044" link="CC Madhya 6.73" link_text="CC Madhya 6.73">
<div class="heading">A person who is very eager to accept sannyāsa, who is detached from worldly activities, who has no desire for any kind of material facilities, and who is thus saved from repeated birth and death is known as Āśrama.
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<span class="link">[[Vanisource:CC Madhya 6.73|CC Madhya 6.73, Translation and Purport]]: </span><div class="trans text" style="display: inline; "><p style="display: inline; ">Gopīnātha Ācārya replied, "Śrī Kṛṣṇa Caitanya Mahāprabhu does not rely on any external formality. There is no need for Him to accept the sannyāsa order from a superior sampradāya."</p>
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<div class="purport text"><p>Śrī Caitanya Mahāprabhu accepted sannyāsa from the Bhāratī sampradāya (community), which belongs to the disciplic succession of Śaṅkarācārya. Śaṅkarācārya introduced names for his sannyāsa disciples, and these are ten in number. Out of these, the surnames Tīrtha, Āśrama and Sarasvatī are considered topmost. In the monastery at Śṛṅgerī, the surname Sarasvatī is considered first class, Bhāratī second class and Purī third class. A sannyāsī who has very nicely understood the slogan tat tvam asi and who takes his bath at the confluence of the rivers Ganges, Yamunā and Sarasvatī is called a Tīrtha. A person who is very eager to accept sannyāsa, who is detached from worldly activities, who has no desire for any kind of material facilities, and who is thus saved from repeated birth and death is known as Āśrama. When a sannyāsī lives in a beautiful, solitary place in the forest and is freed from all material desires, he is called Vana. A sannyāsī who always lives in the forest and renounces all connection with the world in order to be elevated to the heavenly planets, where he can live in the Nandana-kānana, is called Araṇya. One who prefers living in the mountains engaging in the study of the Bhagavad-gītā and whose intelligence is fixed is called Giri. One who prefers living in great mountains, even among ferocious animals, to attain the summit of philosophical speculation (understanding that the essence of this material world is useless) is called Parvata. A sannyāsī who has dipped into the ocean of the Absolute Truth and collected some valuable stones of knowledge from that ocean, who never falls from the regulative principles of a sannyāsī, is called Sāgara. One who has learned the classical art of music, who engages in its culture, and who has become expert and completely aloof from material attachment is called Sarasvatī. Sarasvatī is the goddess of music and learning, and in one hand she holds a musical instrument called a vīṇā. A sannyāsī who is always engaged in music for spiritual elevation is called Sarasvatī. One who has become completely educated and is freed from all kinds of ignorance and who is never unhappy, even in a distressed condition, is called Bhāratī. One who has become very expert in absolute knowledge, who is situated in the Absolute Truth, and who always discusses the Absolute Truth is called Purī.</p>
<p>All these sannyāsīs are assisted by brahmacārīs, who are described as follows: One who knows his real identity and is fixed in his particular occupational duty, who is always happy in spiritual understanding, is called Svarūpa-brahmacārī. One who completely knows the Brahman effulgence and is always engaged in the practice of yoga is called Prakāśa-brahmacārī. One who has acquired absolute knowledge and who always meditates on the Absolute Truth, knowledge, the unlimited and the Brahman effulgence, thus keeping himself in transcendental bliss, is called Ānanda-brahmacārī. One who is able to distinguish between matter and spirit, who is never disturbed by material transformations, and who meditates on the unlimited, inexhaustible, auspicious Brahman effulgence is a first-class, learned brahmacārī and is named Caitanya.</p>
<p>When Sārvabhauma Bhaṭṭācārya was talking with Gopīnātha Ācārya about Śrī Caitanya Mahāprabhu's sannyāsa community, he appreciated the first name, "Śrī Kṛṣṇa," but did not like the surname, "Caitanya," which is the name for a brahmacārī belonging to the Bhāratī community. He therefore suggested that the Lord be elevated to the Sarasvatī community. However, Gopīnātha Ācārya pointed out that the Lord does not depend on any external formality. Gopīnātha Ācārya was firmly convinced that Śrī Caitanya Mahāprabhu was Kṛṣṇa Himself and therefore independent of any external ritual or formality. If one wants to engage in pure devotional service, he does not require titular superiority as a Bhāratī or a Sarasvatī.</p>
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After this, Lord Caitanya Mahaprabhu saved Gopinatha Pattanayaka, the younger brother of Ramananda Raya, from being condemned to death by the King

2025-02-19T05:06:44Z

Vanshika:

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{{terms|"After this, Lord Caitanya Mahāprabhu saved Gopīnātha Paṭṭanāyaka, the younger brother of Rāmānanda Rāya, from being condemned to death by the King"}}
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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 01 - The Later Pastimes of Lord Sri Caitanya Mahaprabhu]]
[[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">
After this, Lord Caitanya Mahāprabhu saved Gopīnātha Paṭṭanāyaka, the younger brother of Rāmānanda Rāya, from being condemned to death by the King.
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<div class="quote_link">
[[Vanisource:CC Madhya 1.265|CC Madhya 1.265, Translation]]
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<div class="quote_translation">

After this, Lord Caitanya Mahāprabhu saved Gopīnātha Paṭṭanāyaka, the younger brother of Rāmānanda Rāya, from being condemned to death by the King.
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Your prayer and all other boys' prayers has saved me and I hope to render some service to you all for some more years. Please pray to Krishna and He will give us strength and energy in every respect

2025-02-19T04:58:18Z

Vanshika:

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{{terms|"Your prayer and all other boys' prayers has saved me and I hope to render some service to you all for some more years. Please pray to Krishna and He will give us strength and energy in every respect"}}
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<div id="section">
<h2>Correspondence</h2>
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<div id="sub_section">
<h3>1967 Correspondence</h3>
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<div class="quote">
<div class="quote_heading">
So far my health is concerned, I am improving daily, but due to my weakness sometimes I feel dizziness. Your prayer and all other boys' prayers has saved me and I hope to render some service to you all for some more years. Please pray to Krishna and He will give us strength and energy in every respect. Thanking you once more.
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<div class="quote_link">
[[Vanisource:670614 - Letter to Gargamuni written from New York|670614 - Letter to Gargamuni written from New York]]
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<div class="text">
June 14, 1967

My Dear Gargamuni,

Please accept my blessings. I am in due receipt of your letter dated June 12 1967 and I am glad that you are being assisted by an accountant friend. I quite appreciate your endeavor, and I think the process suggested by your friend in keeping account will save much of your time. I'm glad that you are figuring trial balance every day. This is very nice. I shall be glad to see one of such trial balance—how you are doing.

So far my health is concerned, I am improving daily, but due to my weakness sometimes I feel dizziness. Your prayer and all other boys' prayers has saved me and I hope to render some service to you all for some more years. Please pray to Krishna and He will give us strength and energy in every respect. Thanking you once more. Hope you are well.

Your ever well wisher,

A.C. Bhaktivedanta Swami
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