View source for Concluded that... (SB)

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[[Category:Concluded That...|1]]
[[Category:Compilations from Books]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB1213_0" class="quote" parent="SB_Canto_1" book="SB" index="36" link="SB 1.2.13" link_text="SB 1.2.13">
<span class="link">[[Vanisource:SB 1.2.13|SB 1.2.13, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead.</p>
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<div class="purport text"><p>Human society all over the world is divided into four castes and four orders of life. The four castes are the intelligent caste, the martial caste, the productive caste and the laborer caste. These castes are classified in terms of one's work and qualification and not by birth. Then again there are four orders of life, namely the student life, the householder's life, the retired and the devotional life. In the best interest of human society there must be such divisions of life, otherwise no social institution can grow in a healthy state.</p>
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<div id="SB1522_1" class="quote" parent="SB_Canto_1" book="SB" index="153" link="SB 1.5.22" link_text="SB 1.5.22">
<span class="link">[[Vanisource:SB 1.5.22|SB 1.5.22, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Learned circles have positively concluded that the infallible purpose of the advancement of knowledge, namely austerities, study of the Vedas, sacrifice, chanting of hymns and charity, culminates in the transcendental descriptions of the Lord, who is defined in choice poetry.</p>
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<div id="SB11026_2" class="quote" parent="SB_Canto_1" book="SB" index="389" link="SB 1.10.26" link_text="SB 1.10.26">
<span class="link">[[Vanisource:SB 1.10.26|SB 1.10.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Anyone who can understand this truth, in terms of the statements of revealed scriptures, certainly becomes liberated just after quitting the present body. Liberation is obtainable after many births and after great endeavor in patience and perseverance, in knowledge and renunciation. But simply by knowing in truth about the Lord's transcendental births and activities, one can get liberation at once. That is the verdict of the Bhagavad-gītā. But those who are in the darkness of ignorance conclude that the Lord's birth and activities in the material world are similar to those of the ordinary living being. Such imperfect conclusions cannot give anyone liberation. His birth, therefore, in the family of King Yadu as the son of King Vasudeva and His transfer into the family of Nanda Mahārāja in the land of Mathurā are all transcendental arrangements made by the internal potency of the Lord.</p>
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</div>
<div id="SB1113_3" class="quote" parent="SB_Canto_1" book="SB" index="401" link="SB 1.11.3" link_text="SB 1.11.3">
<span class="link">[[Vanisource:SB 1.11.3|SB 1.11.3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As already explained, the citizens of Dvārakā who lived at the time of Lord Kṛṣṇa's presence there were all liberated souls who descended there along with the Lord as entourage. All were very anxious to have an audience with the Lord, although because of spiritual contact they were never separated from the Lord. Just as the gopīs at Vṛndāvana used to think of Kṛṣṇa while He was away from the village for cowherding engagements, the citizens of Dvārakā were all immersed in thought of the Lord while He was away from Dvārakā to attend the Battle of Kurukṣetra. Some distinguished fiction writer in Bengal concluded that the Kṛṣṇa of Vṛndāvana, that of Mathurā and that of Dvārakā were different personalities. Historically there is no truth in this conclusion. The Kṛṣṇa of Kurukṣetra and the Kṛṣṇa of Dvārakā are one and the same personality.</p>
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<div id="SB11217_4" class="quote" parent="SB_Canto_1" book="SB" index="452" link="SB 1.12.17" link_text="SB 1.12.17">
<span class="link">[[Vanisource:SB 1.12.17|SB 1.12.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord gives protection to all living beings because He is their supreme leader. The Vedic hymns confirm that the Lord is the Supreme Person amongst all personalities. The difference between the two living beings is that the one, the Personality of Godhead, provides for all other living beings, and only by knowing Him can one achieve eternal peace (Kaṭha Upaniṣad). Such protection is given by His different potencies to different grades of living beings. But as far as His unalloyed devotees are concerned, He gives the protection personally. Therefore, Mahārāja Parīkṣit is protected from the very beginning of his appearance in the womb of his mother. And because he is especially given protection by the Lord, the indication must be concluded that the child would be a first-grade devotee of the Lord with all good qualities. There are three grades of devotees, namely the mahā-bhāgavata, madhyam-adhikārī and the kaniṣṭha-adhikārī. Those who go to the temples of the Lord and offer worshipful respect to the Deity without sufficient knowledge in the theological science and therefore without any respect for the devotees of the Lord are called materialistic devotees, or kaniṣṭha-adhikārī, the third-grade devotees.</p>
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<div id="SB11719_5" class="quote" parent="SB_Canto_1" book="SB" index="666" link="SB 1.17.19" link_text="SB 1.17.19">
<span class="link">[[Vanisource:SB 1.17.19|SB 1.17.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Atheistic, materialistic Sāṅkhyaites conclude that material nature is the cause of all causes. According to them, combinations of material elements are the causes of material happiness and distress, and disintegration of matter is the cause of freedom from all material pangs. Gautama and Kaṇāda find that atomic combination is the cause of everything, and impersonalists like Aṣṭāvakra discover that the spiritual effulgence of Brahman is the cause of all causes. But in the Bhagavad-gītā the Lord Himself declares that He is the source of impersonal Brahman, and therefore He, the Personality of Godhead, is the ultimate cause of all causes. It is also confirmed in the Brahma-saṁhitā that Lord Kṛṣṇa is the ultimate cause of all causes.</p>
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<div id="SB11722_6" class="quote" parent="SB_Canto_1" book="SB" index="669" link="SB 1.17.22" link_text="SB 1.17.22">
<span class="link">[[Vanisource:SB 1.17.22|SB 1.17.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In case of benefit, no one will deny that it is God-sent, but in case of loss or reverses one becomes doubtful about how the Lord could be so unkind to His devotee as to put him in great difficulty. Jesus Christ was seemingly put into such great difficulty, being crucified by the ignorant, but he was never angry at the mischief-mongers. That is the way of accepting a thing, either favorable or unfavorable. Thus for a devotee the identifier is equally a sinner, like the mischief-monger. By God's grace, the devotee tolerates all reverses. Mahārāja Parīkṣit observed this, and therefore he could understand that the bull was no other than the personality of religion himself. In other words, a devotee has no suffering at all because so-called suffering is also God's grace for a devotee who sees God in everything. The cow and bull never placed any complaint before the King for being tortured by the personality of Kali, although everyone lodges such complaints before the state authorities. The extraordinary behavior of the bull made the King conclude that the bull was certainly the personality of religion, for no one else could understand the finer intricacies of the codes of religion.</p>
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<div id="SB11723_7" class="quote" parent="SB_Canto_1" book="SB" index="670" link="SB 1.17.23" link_text="SB 1.17.23">
<span class="link">[[Vanisource:SB 1.17.23|SB 1.17.23, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thus it is concluded that the Lord's energies are inconceivable. No one can estimate them by mental speculation or by word jugglery.</p>
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<div id="SB1192_8" class="quote" parent="SB_Canto_1" book="SB" index="742" link="SB 1.19.2" link_text="SB 1.19.2">
<span class="link">[[Vanisource:SB 1.19.2|SB 1.19.2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Supreme Lord enjoins that brāhmaṇas and cows must be given all protection. The Lord is Himself very much inclined to do good to brāhmaṇas and cows (go-brāhmaṇa-hitāya ca). Mahārāja Parīkṣit knew all this, and thus he concluded that his insulting a powerful brāhmaṇa was certainly to be punished by the laws of the Lord, and he was expecting something very difficult in the very near future. He therefore desired the imminent calamity to fall on him and not on his family members. A man's personal misconduct affects all his family members. Therefore Mahārāja Parīkṣit desired the calamity to fall on him alone. By suffering personally he would be restrained from future sins, and at the same time the sin which he had committed would be counteracted so that his descendants would not suffer. That is the way a responsible devotee thinks. The family members of a devotee also share the effects of a devotee's service unto the Lord. Mahārāja Prahlāda saved his demon father by his personal devotional service. A devotee son in the family is the greatest boon or blessing of the Lord.</p>
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<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
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<div id="SB2138_0" class="quote" parent="SB_Canto_2" book="SB" index="39" link="SB 2.1.38" link_text="SB 2.1.38">
<span class="link">[[Vanisource:SB 2.1.38|SB 2.1.38, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The transcendental form of the Lord is beyond the jurisdiction of such materialistic activities, and it is very difficult to conceive that the Lord can be simultaneously localized and all-pervasive, because the materialistic philosophers and scientists think of everything in terms of their own experience. Because they are unable to accept the personal feature of the Supreme Lord, the Lord is kind enough to demonstrate the virāṭ feature of His transcendental form, and herein Śrīla Śukadeva Gosvāmī has vividly described this form of the Lord. He concludes that there is nothing beyond this gigantic feature of the Lord. None of the materialistic thoughtful men can go beyond this conception of the gigantic form. The minds of the materialistic men are flickering and constantly changing from one aspect to another. Therefore, one is advised to think of the Lord by thinking of any part of His gigantic body, and by one's intelligence only one can think of Him in any manifestation of the material world—the forest, the hill, the ocean, the man, the animal, the demigod, the bird, the beast or anything else.</p>
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<div id="SB226_1" class="quote" parent="SB_Canto_2" book="SB" index="46" link="SB 2.2.6" link_text="SB 2.2.6">
<span class="link">[[Vanisource:SB 2.2.6|SB 2.2.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As we have discussed many times before, this material world is itself an illusion, like a mirage in the desert. In the desert there is an illusion of water, and the foolish animals become entrapped by such an illusion and run after water in the desert, although there is no water at all. But because there is no water in the desert, one does not conclude that there is no water at all. The intelligent person knows well that there is certainly water, water in the seas and oceans, but such vast reservoirs of water are far, far away from the desert. One should therefore search for water in the vicinity of seas and oceans and not in the desert. Every one of us is searching after real happiness in life, namely eternal life, eternal or unlimited knowledge and unending blissful life. But foolish people who have no knowledge of the substance search after the reality of life in the illusion. This material body does not endure eternally, and everything in relation with this temporary body, such as the wife, children, society and country, also changes along with the change of body.</p>
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<div id="SB2235_2" class="quote" parent="SB_Canto_2" book="SB" index="75" link="SB 2.2.35" link_text="SB 2.2.35">
<span class="link">[[Vanisource:SB 2.2.35|SB 2.2.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As this conclusively proves that the ordinary living being has no independent power of perception or of motion, and as we undoubtedly feel our existence being conditioned by nature's energy, we conclude that he who sees is spirit, and that the senses as well as the objects of perception are material. The spiritual quality of the seer is manifest in our dissatisfaction with the limited state of materially conditioned existence. That is the difference between spirit and matter. There are some less intelligent arguments that matter develops the power of seeing and moving as a certain organic development, but such an argument cannot be accepted because there is no experimental evidence that matter has anywhere produced a living entity. Trust no future, however pleasant. Idle talks regarding future development of matter into spirit are actually foolish because no matter has ever developed the power of seeing or moving in any part of the world.</p>
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<div id="SB2520_3" class="quote" parent="SB_Canto_2" book="SB" index="141" link="SB 2.5.20" link_text="SB 2.5.20">
<span class="link">[[Vanisource:SB 2.5.20|SB 2.5.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Bhagavad-gītā (7.24-25) the Lord has declared very clearly that the impersonalist, who gives more importance to the transcendental rays of the Lord as brahma-jyotir and who concludes that the Absolute Truth is ultimately impersonal and only manifests a form at a time of necessity, is less intelligent than the personalist, however much the impersonalist may be engaged in studying the Vedānta. The fact is that such impersonalists are covered by the above-mentioned three modes of material nature; therefore, they are unable to approach the transcendental Personality of the Lord. The Lord is not approachable by everyone because He is curtained by His yogamāyā potency. But one should not wrongly conclude that the Lord was formerly unmanifested and has now manifested Himself in the human form. This misconception of the formlessness of the Supreme Personality of Godhead is due to the yogamāyā curtain of the Lord and can be removed only by the Supreme Will, as soon as the conditioned soul surrenders unto Him. The devotees of the Lord who are transcendental to the above-mentioned three modes of material nature can see the all-blissful transcendental form of the Lord with their vision of love in the attitude of pure devotional service.</p>
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<div id="SB2617_4" class="quote" parent="SB_Canto_2" book="SB" index="173" link="SB 2.6.17" link_text="SB 2.6.17">
<span class="link">[[Vanisource:SB 2.6.17|SB 2.6.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">So the universal form of the Lord is the secondary imagination of the impersonal form of the Lord, but the primary form of the Lord is Śyāmasundara, with two hands, playing on His eternal flute. Seventy-five percent of the expansive radiation of the Lord is manifested in the spiritual sky (tripād-vibhūti), and twenty-five percent of His personal radiation comprehends the entire expansion of the material universes. This is also explained and stated in the Bhagavad-gītā (10.42). Thus the seventy-five percent expansion of His radiation is called His internal energy, whereas the twenty-five percent expansion is called the external energy of the Lord. The living entities, who are residents of the spiritual as well as the material expansions, are His marginal energy (taṭastha-śakti), and they are at liberty to live in either of the energies, external or internal. Those who live within the spiritual expansion of the Lord are called liberated souls, whereas the residents of the external expansion are called the conditioned souls. We can just make an estimate of the number of the residents of the internal expansions in comparison with the number of residents in the external energy and may easily conclude that the liberated souls are far more numerous than the conditioned souls.</p>
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<div id="SB2623_5" class="quote" parent="SB_Canto_2" book="SB" index="179" link="SB 2.6.23" link_text="SB 2.6.23">
<span class="link">[[Vanisource:SB 2.6.23|SB 2.6.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The impersonalists argue that there is no use in worshiping the Lord when everything is nothing but the Lord Himself. The personalist, however, worships the Lord out of a great sense of gratitude, utilizing the ingredients born out of the bodily limbs of the Lord. The fruits and flowers are available from the body of the earth, and yet mother earth is worshiped by the sensible devotee with ingredients born from the earth. Similarly, mother Ganges is worshiped by the water of the Ganges, and yet the worshiper enjoys the result of such worship. Worship of the Lord is also performed by the ingredients born from the bodily limbs of the Lord, and yet the worshiper, who is himself a part of the Lord, achieves the result of devotional service to the Lord. While the impersonalist wrongly concludes that he is the Lord himself, the personalist, out of a great gratitude, worships the Lord in devotional service, knowing perfectly well that nothing is different from the Lord. The devotee therefore endeavors to apply everything in the service of the Lord because he knows that everything is the property of the Lord and that no one can claim anything as one's own. This perfect conception of oneness helps the worshiper in being engaged in His loving service, whereas the impersonalist, being falsely puffed up, remains a nondevotee forever, without being recognized by the Lord.</p>
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</div>
<div id="SB2932_6" class="quote" parent="SB_Canto_2" book="SB" index="310" link="SB 2.9.32" link_text="SB 2.9.32">
<span class="link">[[Vanisource:SB 2.9.32|SB 2.9.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord discloses the transcendental nature of His existence. The mundane wranglers make mundane conceptions of the form of the Lord. It is said in the revealed scriptures that the Lord has no mundane form; therefore persons with a poor fund of knowledge conclude that He must be formless. They cannot distinguish between the mundane form and the spiritual form. According to them, without a mundane form one must be formless. This conclusion is also mundane because formlessness is the opposite conception of form. Negation of the mundane conception does not establish a transcendental fact. In the Brahma-saṁhitā it is said that the Lord has a transcendental form and that He can utilize any one of His senses for any purpose. For example, He can eat with His eyes, and He can see with His leg. In the mundane conception of form, one cannot eat with one's eyes or see with his leg. That is the difference between the mundane body and the spiritual body of sac-cid-ānanda (Bs. 5.1). A spiritual body is not formless; it is a different type of body, of which we cannot conceive with our present mundane senses. Formless therefore means devoid of mundane form, or possessing a spiritual body of which the nondevotee can have no conception by the speculative method.</p>
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<div id="SB2934_7" class="quote" parent="SB_Canto_2" book="SB" index="312" link="SB 2.9.34" link_text="SB 2.9.34">
<span class="link">[[Vanisource:SB 2.9.34|SB 2.9.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the previous verse it has already been concluded that in any stage of the cosmic manifestation—its appearance, its sustenance, its growth, its interactions of different energies, its deterioration and its disappearance—all has its basic relation with the existence of the Personality of Godhead. And as such, whenever there is forgetfulness of this prime relation with the Lord, and whenever things are accepted as real without being related to the Lord, that conception is called a product of the illusory energy of the Lord. Because nothing can exist without the Lord, it should be known that the illusory energy is also an energy of the Lord. The right conclusion of dovetailing everything in relationship with the Lord is called yoga-māyā, or the energy of union, and the wrong conception of detaching a thing from its relationship with the Lord is called the Lord's daivī māyā, or mahā-māyā. Both the māyās also have connections with the Lord because nothing can exist without being related to Him. As such, the wrong conception of detaching relationships from the Lord is not false but illusory.</p>
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<div id="SB2935_8" class="quote" parent="SB_Canto_2" book="SB" index="313" link="SB 2.9.35" link_text="SB 2.9.35">
<span class="link">[[Vanisource:SB 2.9.35|SB 2.9.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The impersonalists can imagine or even perceive that the Supreme Brahman is thus all-pervading, and therefore they conclude that there is no possibility of His personal form. Herein lies the mystery of His transcendental knowledge. This mystery is transcendental love of Godhead, and one who is surcharged with such transcendental love of Godhead can without difficulty see the Personality of Godhead in every atom and every movable or immovable object. And at the same time he can see the Personality of Godhead in His own abode, Goloka, enjoying eternal pastimes with His eternal associates, who are also expansions of His transcendental existence. This vision is the real mystery of spiritual knowledge, as stated by the Lord in the beginning (sarahasyaṁ tad-aṅgaṁ ca). This mystery is the most confidential part of the knowledge of the Supreme, and it is impossible for the mental speculators to discover by dint of intellectual gymnastics.</p>
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<div id="SB2936_9" class="quote" parent="SB_Canto_2" book="SB" index="314" link="SB 2.9.36" link_text="SB 2.9.36">
<span class="link">[[Vanisource:SB 2.9.36|SB 2.9.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"By scrutinizingly reviewing all the revealed scriptures and judging them again and again, it is now concluded that Lord Nārāyaṇa is the Supreme Absolute Truth, and thus He alone should be worshiped."</p>
<p>The same truth is also indirectly described in the Garuḍa Purāṇa as follows:</p>
:pāraṁ gato 'pi vedānāṁ
:sarva-śāstrārtha-vedy api
:yo na sarveśvare bhaktas
:taṁ vidyāt puruṣādhamam
<p>"Even though one may have gone to the other side of all the Vedas, and even though one is well versed in all the revealed scriptures, if one is not a devotee of the Supreme Lord, he must be considered the lowest of mankind."</p>
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<div id="SB2936_10" class="quote" parent="SB_Canto_2" book="SB" index="314" link="SB 2.9.36" link_text="SB 2.9.36">
<span class="link">[[Vanisource:SB 2.9.36|SB 2.9.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"One may be well versed in all the transcendental literature of the Vedas, but if he fails to be acquainted with the Supreme, then it must be concluded that all of his education is like the burden of a beast or like one's keeping a cow without milking capacity."</p>
<p>Similarly, the liberty of discharging loving transcendental service to the Lord is invested in everyone, even the women, the śūdras, the forest tribes, or any other living beings born in sinful conditions.</p>
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<div id="SB2103_11" class="quote" parent="SB_Canto_2" book="SB" index="327" link="SB 2.10.3" link_text="SB 2.10.3">
<span class="link">[[Vanisource:SB 2.10.3|SB 2.10.3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As mentioned in the previous verse, śrutena (or with reference to the Vedic conclusions), the creation is made possible from the Supreme Personality of Godhead directly by manifestation of His particular energies. Without such a Vedic reference, the creation appears to be a product of material nature. This conclusion comes from a poor fund of knowledge. From Vedic reference it is concluded that the origin of all energies (namely internal, external and marginal) is the Supreme Personality of Godhead. And as explained hereinbefore, the illusory conclusion is that creation is made by the inert material nature. The Vedic conclusion is transcendental light, whereas the non-Vedic conclusion is material darkness. The internal potency of the Supreme Lord is identical with the Supreme Lord, and the external potency is enlivened in contact with the internal potency. The parts and parcels of the internal potency which react in contact with the external potency are called the marginal potency, or the living entities.</p>
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<div id="SB2109_12" class="quote" parent="SB_Canto_2" book="SB" index="333" link="SB 2.10.9" link_text="SB 2.10.9">
<span class="link">[[Vanisource:SB 2.10.9|SB 2.10.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This ultimate source of all interdependence is the Supreme Truth or Paramātmā, the Supersoul, who is not dependent on anything else. He is svāśrayāśrayaḥ. He is only dependent on His self, and thus He is the supreme shelter of everything. Although Paramātmā and Brahman are subordinate to Bhagavān, because Bhagavān is Puruṣottama or the Superperson, He is the source of the Supersoul also. In the Bhagavad-gītā (15.18) Lord Kṛṣṇa says that He is the Puruṣottama and the source of everything, and thus it is concluded that Śrī Kṛṣṇa is the ultimate source and shelter of all entities, including the Supersoul and Supreme Brahman. Even accepting that there is no difference between the Supersoul and the individual soul, the individual soul is dependent on the Supersoul for being liberated from the illusion of material energy. The individual is under the clutches of illusory energy, and therefore although qualitatively one with the Supersoul, he is under the illusion of identifying himself with matter. And to get out of this illusory conception of factual life, the individual soul has to depend on the Supersoul to be recognized as one with Him. In that sense also the Supersoul is the supreme shelter. And there is no doubt about it.</p>
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<div id="SB21036_13" class="quote" parent="SB_Canto_2" book="SB" index="360" link="SB 2.10.36" link_text="SB 2.10.36">
<span class="link">[[Vanisource:SB 2.10.36|SB 2.10.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Whenever there is a need of material creation, the transcendental Personality of Godhead accepts forms in the material world for creation, maintenance and destruction. One should be intelligent enough to know His activities in truth and not be biased to conclude that He descends to the material world by accepting a form created by material nature. Any form accepted from the material nature has its affection for everything done in the material world. A conditioned soul who accepts a material form for undergoing a certain term of material activities is subjected to the laws of matter. But here in this verse it is clearly stated that although the forms and activities of the Lord appear to be the same as those of a conditioned soul, they are supernatural and impossible for the conditioned soul. He, the Supreme Personality of Godhead, is always unaffected by such activities.</p>
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</div>
<div id="SB21042_14" class="quote" parent="SB_Canto_2" book="SB" index="363" link="SB 2.10.42" link_text="SB 2.10.42">
<span class="link">[[Vanisource:SB 2.10.42|SB 2.10.42, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As we have already discussed in the previous verses, it is concluded that the Lord is never a product of the material creation. His transcendental position is always unchanged. He is the eternal form of knowledge and bliss, and He executes His almighty will by His different energies. As such, He is never the subject of reactions for any of His acts. He is transcendental to all such conceptions of actions and reactions. Even if He is visible in the material world, the exhibition is only of His internal energy, for He is above the good and bad conceptions of this material world. In the material world the fish or the hog may be considered lower than the man, but when the Lord appears as a fish or hog, He is neither of them in the material conception.</p>
</div>
</div>
<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB343_0" class="quote" parent="SB_Canto_3" book="SB" index="110" link="SB 3.4.3" link_text="SB 3.4.3">
<span class="link">[[Vanisource:SB 3.4.3|SB 3.4.3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord's family members were either incarnations of His plenary expansions or demigods from the heavenly planets, and thus before His departure He separated them by His internal potency. Before being dispatched to their respective abodes, they were sent to the holy place of Prabhāsa, where they performed pious activities and took food and drink to their heart's content. It was then arranged for them to be sent back to their abodes so that others could see that the powerful Yadu dynasty was no longer in the world. In the previous verse, the word anujñāta, indicating that the whole sequence of events was arranged by the Lord, is significant. These particular pastimes of the Lord are not a manifestation of His external energy, or material nature. Such an exhibition of His internal potency is eternal, and therefore one should not conclude that the Yadus and Bhojas died in a drunken state in an ordinary fratricidal war. Śrī Jīva Gosvāmī comments on these incidents as magical performances.</p>
</div>
</div>
<div id="SB3637_1" class="quote" parent="SB_Canto_3" book="SB" index="231" link="SB 3.6.37" link_text="SB 3.6.37">
<span class="link">[[Vanisource:SB 3.6.37|SB 3.6.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A ṛṣi like Maitreya is certainly not interested in discussing anything pertaining to mundane qualities, yet he says that the highest perfectional stage of transcendental realization is to discuss the Lord's activities. Śrīla Jīva Gosvāmī, therefore, concludes that topics regarding the transcendental activities of the Lord are far beyond the transcendental realization of kaivalya happiness. These transcendental activities of the Lord are so arranged in writing by the great sages that simply by hearing of those narrations one becomes perfectly self-realized, and the proper use of the ear and the tongue is also achieved. Śrīmad-Bhāgavatam is one of such great literatures, and the highest perfectional state of life is attained simply by hearing and reciting its contents.</p>
</div>
</div>
<div id="SB3831_2" class="quote" parent="SB_Canto_3" book="SB" index="307" link="SB 3.8.31" link_text="SB 3.8.31">
<span class="link">[[Vanisource:SB 3.8.31|SB 3.8.31, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Lord Brahmā, thus looking upon the Lord in the shape of a mountain, concluded that He was Hari, the Personality of Godhead. He saw that the garland of flowers on His chest glorified Him with Vedic wisdom in sweet songs and looked very beautiful. He was protected by the Sudarśana wheel for fighting, and even the sun, moon, air, fire, etc., could not have access to Him.</p>
</div>
</div>
<div id="SB31011_3" class="quote" parent="SB_Canto_3" book="SB" index="363" link="SB 3.10.11" link_text="SB 3.10.11">
<span class="link">[[Vanisource:SB 3.10.11|SB 3.10.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Therefore, Śrīla Jīva Gosvāmī concludes that the time factor is intermixed with the activities—actions and reactions—of the external energy of the Lord. The external energy, or material nature, works under the superintendence of the time factor as the Lord Himself, and that is why material nature appears to have produced so many wonderful things in the cosmic manifestation. Bhagavad-gītā (9.10) confirms this conclusion as follows:</p>
:mayādhyakṣeṇa prakṛtiḥ
:sūyate sa-carācaram
:hetunānena kaunteya
:jagad viparivartate
</div>
</div>
<div id="SB31532_4" class="quote" parent="SB_Canto_3" book="SB" index="612" link="SB 3.15.32" link_text="SB 3.15.32">
<span class="link">[[Vanisource:SB 3.15.32|SB 3.15.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Here in this material world the citizens may be inimical to the chief executives or heads of state, but in Vaikuṇṭha there is no such mentality. One is not allowed to enter Vaikuṇṭha unless he has completely developed the good qualities. The basic principle of goodness is to accept subordination to the Supreme Personality of Godhead. The sages, therefore, were surprised to see that the two doormen who checked them from entering the palace were not exactly like the residents of Vaikuṇṭhaloka. It may be said that a doorman's duty is to determine who should be allowed to enter the palace and who should not. But that is not relevant in this matter because no one is allowed to enter the Vaikuṇṭha planets unless he has developed one hundred percent his mentality of devotional service to the Supreme Lord. No enemy of the Lord can enter Vaikuṇṭhaloka. The Kumāras concluded that the only reason for the doormen's checking them was that the doormen themselves were imposters.</p>
</div>
</div>
<div id="SB31635_5" class="quote" parent="SB_Canto_3" book="SB" index="665" link="SB 3.16.35" link_text="SB 3.16.35">
<span class="link">[[Vanisource:SB 3.16.35|SB 3.16.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Here is clear proof of how a living entity coming originally from Vaikuṇṭhaloka is encaged in material elements. The living entity takes shelter within the semen of a father, which is injected within the womb of a mother, and with the help of the mother's emulsified ovum the living entity grows a particular type of a body. In this connection it is to be remembered that the mind of Kaśyapa Muni was not in order when he conceived the two sons, Hiraṇyākṣa and Hiraṇyakaśipu. Therefore the semen he discharged was simultaneously extremely powerful and mixed with the quality of anger. It is to be concluded that while conceiving a child one's mind must be very sober and devotional. For this purpose the Garbhādhāna-saṁskāra is recommended in the Vedic scriptures. If the mind of the father is not sober, the semen discharged will not be very good. Thus the living entity, wrapped in the matter produced from the father and mother, will be demoniac like Hiraṇyākṣa and Hiraṇyakaśipu. The conditions of conception are to be carefully studied. This is a very great science.</p>
</div>
</div>
<div id="SB3263_6" class="quote" parent="SB_Canto_3" book="SB" index="1049" link="SB 3.26.3" link_text="SB 3.26.3">
<span class="link">[[Vanisource:SB 3.26.3|SB 3.26.3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Similarly, although the supreme light is situated in His personal abode, Vaikuṇṭha or Vṛndāvana, His light is diffused not only in the spiritual world but beyond that. In the material world also, that light is reflected by the sun globe, and the sunlight is reflected by the moon globe. Thus although He is situated in His own abode, His light is distributed all over the spiritual and material worlds. The Brahma-saṁhitā (5.37) confirms this. Goloka eva nivasaty akhilātma-bhūtaḥ: He is living in Goloka, but still He is present all over the creation. He is the Supersoul of everything, the Supreme Personality of Godhead, and He has innumerable transcendental qualities. It is also concluded that although He is undoubtedly a person, He is not a puruṣa of this material world. Māyāvādī philosophers cannot understand that beyond this material world there can be a person; therefore they are impersonalists. But it is explained very nicely here that the Personality of Godhead is beyond material existence.</p>
</div>
</div>
<div id="SB3271_7" class="quote" parent="SB_Canto_3" book="SB" index="1118" link="SB 3.27.1" link_text="SB 3.27.1">
<span class="link">[[Vanisource:SB 3.27.1|SB 3.27.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the previous chapter Lord Kapiladeva has concluded that simply by beginning the discharge of devotional service one can attain detachment and transcendental knowledge for understanding the science of God. Here the same principle is confirmed. A person who is detached from the modes of material nature remains just like the sun reflected on water. When the sun is reflected on water, the movement of the water or the coolness or unsteadiness of the water cannot affect the sun. Similarly, vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ ([[Vanisource:SB 1.2.7|SB 1.2.7]]): when one engages fully in the activities of devotional service, bhakti-yoga, he becomes just like the sun reflected on water. Although a devotee appears to be in the material world, actually he is in the transcendental world. As the reflection of the sun appears to be on the water but is many millions of miles away from the water, so one engaged in the bhakti-yoga process is nirguṇa, or unaffected by the qualities of material nature.</p>
</div>
</div>
<div id="SB32830_8" class="quote" parent="SB_Canto_3" book="SB" index="1176" link="SB 3.28.30" link_text="SB 3.28.30">
<span class="link">[[Vanisource:SB 3.28.30|SB 3.28.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Manomayam is a carving of the form of the Lord within the mind. This is included as one of the eight different carvings of the form of the Lord. It is not imagination. Meditation on the actual form of the Lord may be manifested in different manners, but one should not conclude that one has to imagine a form. There are two comparisons in this verse: first the Lord's face is compared to a lotus, and then His black hair is compared to humming bees swarming around the lotus, and His two eyes are compared to two fish swimming about. A lotus flower on the water is very beautiful when surrounded by humming bees and fish. The Lord's face is self-sufficient and complete. His beauty defies the natural beauty of a lotus.</p>
</div>
</div>
<div id="SB33034_9" class="quote" parent="SB_Canto_3" book="SB" index="1267" link="SB 3.30.34" link_text="SB 3.30.34">
<span class="link">[[Vanisource:SB 3.30.34|SB 3.30.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is interpreted that "rich family" refers to a big mercantile family because generally people who engage in trades and mercantile business are very rich. One who engaged in the process of self-realization, or connecting with the Supreme Absolute Truth, but fell short is allowed to take birth in such a rich family, or he is allowed to take birth in the family of pious brāhmaṇas; either way, he is guaranteed to appear in human society in his next life. It can be concluded that if someone is not willing to enter into hellish life, as in Tāmisra or Andha-tāmisra, then he must take to the process of Kṛṣṇa consciousness, which is the first-class yoga system, because even if one is unable to attain complete Kṛṣṇa consciousness in this life, he is guaranteed at least to take his next birth in a human family. He cannot be sent into a hellish condition. Kṛṣṇa consciousness is the purest life, and it protects all human beings from gliding down to hell to take birth in a family of dogs or hogs.</p>
</div>
</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="SB4157_0" class="quote" parent="SB_Canto_4" book="SB" index="51" link="SB 4.1.57" link_text="SB 4.1.57">
<span class="link">[[Vanisource:SB 4.1.57|SB 4.1.57, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Supreme Personality of Godhead, who is the origin of the cosmic manifestation, is covered by the wonderful activities of material nature, just as outer space or the illumination of the sun and moon is sometimes covered by clouds or dust. It is very difficult to find the origin of the cosmic manifestation; therefore material scientists conclude that nature is the ultimate cause of all manifestations. But from śāstra, or authentic literature like Bhagavad-gītā and other Vedic scriptures, we understand that behind this wonderful cosmic manifestation is the Supreme Personality of Godhead, and in order to maintain the regular procedures of the cosmic manifestation and to be visible to the eyes of persons who are in the mode of goodness, the Lord appears. He is the cause of the creation and dissolution of the cosmic manifestation. The demigods therefore prayed for His merciful glance upon them in order to be blessed.</p>
</div>
</div>
<div id="SB4319_1" class="quote" parent="SB_Canto_4" book="SB" index="111" link="SB 4.3.19" link_text="SB 4.3.19">
<span class="link">[[Vanisource:SB 4.3.19|SB 4.3.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Satī might have concluded that she would take the risk of going to her father's house, and even if her father spoke unkindly against her she would be tolerant, as a son sometimes tolerates the reproaches of his parents. But Lord Śiva reminded her that she would not be able to tolerate such unkind words because natural psychology dictates that although one can suffer harm from an enemy and not mind so much because pain inflicted by an enemy is natural, when one is hurt by the strong words of a relative, one suffers the effects continually, day and night, and sometimes the injury becomes so intolerable that one commits suicide.</p>
</div>
</div>
<div id="SB475_2" class="quote" parent="SB_Canto_4" book="SB" index="232" link="SB 4.7.5" link_text="SB 4.7.5">
<span class="link">[[Vanisource:SB 4.7.5|SB 4.7.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The real intelligence, mind and consciousness are part of the particular individual soul. It will be found in the verses ahead that after Dakṣa's head was replaced by the goat's head, he was as intelligent as he had previously been. He prayed very nicely to satisfy Lord Śiva and Lord Viṣṇu, which is not possible for a goat to do. Therefore it is definitely concluded that the brain substance is not the center of intelligence; it is the consciousness of a particular soul that works intelligently. The whole movement of Kṛṣṇa consciousness is to purify the consciousness. It doesn't matter what kind of brain one has because if he simply transfers his consciousness from matter to Kṛṣṇa, his life becomes successful. It is confirmed by the Lord Himself in Bhagavad-gītā that anyone who takes up Kṛṣṇa consciousness achieves the highest perfection of life, regardless of whatever abominable condition of life he may have fallen into. Specifically, anyone in Kṛṣṇa consciousness goes back to Godhead, back to home, on leaving his present material body.</p>
</div>
</div>
<div id="SB4810_3" class="quote" parent="SB_Canto_4" book="SB" index="298" link="SB 4.8.10" link_text="SB 4.8.10">
<span class="link">[[Vanisource:SB 4.8.10|SB 4.8.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The King, of course, was equally affectionate toward both his sons, Uttama and Dhruva, so he had a natural inclination to take Dhruva, as well as Uttama, on his lap. But because of his favoritism towards his queen Suruci, he could not welcome Dhruva Mahārāja, despite his feelings. King Uttānapāda's feeling was understood by Suruci, and therefore with great pride she began to speak about the King's affection for her. This is the nature of woman. If a woman understands that her husband regards her as a favorite and is especially affectionate to her, she takes undue advantage. These symptoms are visible even in such an elevated society as the family of Svāyambhuva Manu. Therefore it is concluded that the feminine nature of woman is present everywhere.</p>
</div>
</div>
<div id="SB4109_4" class="quote" parent="SB_Canto_4" book="SB" index="441" link="SB 4.10.9" link_text="SB 4.10.9">
<span class="link">[[Vanisource:SB 4.10.9|SB 4.10.9, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When the heroes of the Yakṣas saw that all their heads were being thus threatened by Dhruva Mahārāja, they could very easily understand their awkward position, and they concluded that they would certainly be defeated. But, as heroes, they lauded the action of Dhruva.</p>
</div>
</div>
<div id="SB41123_5" class="quote" parent="SB_Canto_4" book="SB" index="483" link="SB 4.11.23" link_text="SB 4.11.23">
<span class="link">[[Vanisource:SB 4.11.23|SB 4.11.23, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Absolute Truth, Transcendence, is never subject to the understanding of imperfect sensory endeavor, nor is He subject to direct experience. He is the master of varieties of energies, like the full material energy, and no one can understand His plans or actions; therefore it should be concluded that although He is the original cause of all causes, no one can know Him by mental speculation.</p>
</div>
</div>
<div id="SB41214_6" class="quote" parent="SB_Canto_4" book="SB" index="509" link="SB 4.12.14" link_text="SB 4.12.14">
<span class="link">[[Vanisource:SB 4.12.14|SB 4.12.14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One word used here is very significant—avicalendriyaḥ, which means that he was not disturbed by the agitation of the senses nor was his sensory power diminished, although in years he was a very old man. Since he ruled over the world for thirty-six thousand years, naturally one may conclude that he became very, very old, but factually his senses were very young—and yet he was not interested in sense gratification. In other words, he remained self-controlled. He performed his duties perfectly according to the materialistic way. That is the way of behavior of great devotees. Śrīla Raghunātha dāsa Gosvāmī, one of the direct disciples of Lord Caitanya, was the son of a very rich man. Although he had no interest in enjoying material happiness, when he was entrusted with doing something in managing the state, he did it perfectly. Śrīla Gaurasundara advised him, "From within, keep yourself and your mind completely aloof, but externally execute the material duties just as they need to be done." This transcendental position can be achieved by devotees only, as described in the Bhagavad-gītā: while others, such as yogīs, try to control their senses by force, devotees, even though possessing full sensory powers, do not use them because they engage in higher, transcendental activities.</p>
</div>
</div>
<div id="SB41323_7" class="quote" parent="SB_Canto_4" book="SB" index="566" link="SB 4.13.23" link_text="SB 4.13.23">
<span class="link">[[Vanisource:SB 4.13.23|SB 4.13.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">According to Vedic civilization the king is supposed to be the representative of the Supreme Personality of Godhead. He is called nara-nārāyaṇa, indicating that Nārāyaṇa, the Supreme Personality of Godhead, appears in human society as the king. It is etiquette that neither a brāhmaṇa nor a kṣatriya king is ever insulted by the citizens; even though a king appears to be sinful, the citizens should not insult him. But in the case of Vena it appears that he was cursed by the nara-devatās; therefore, it was concluded that his sinful activities were very grievous.</p>
</div>
</div>
<div id="SB4147_8" class="quote" parent="SB_Canto_4" book="SB" index="599" link="SB 4.14.7" link_text="SB 4.14.7">
<span class="link">[[Vanisource:SB 4.14.7|SB 4.14.7, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Therefore all the great sages assembled together and, after observing cruel Vena's atrocities, concluded that a great danger and catastrophe was approaching the people of the world. Thus out of compassion they began to talk amongst themselves, for they themselves were the performers of the sacrifices.</p>
</div>
</div>
<div id="SB41445_9" class="quote" parent="SB_Canto_4" book="SB" index="635" link="SB 4.14.45" link_text="SB 4.14.45">
<span class="link">[[Vanisource:SB 4.14.45|SB 4.14.45, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is said in the śāstras that the head of the body represents the brāhmaṇas, the arms represent the kṣatriyas, the abdomen represents the vaiśyas, and the legs, beginning with the thighs, represent the śūdras. The śūdras are sometimes called black, or kṛṣṇa. The brāhmaṇas are called śukla, or white, and the kṣatriyas and the vaiśyas are a mixture of black and white. However, those who are extraordinarily white are said to have skin produced out of white leprosy. It may be concluded that white or a golden hue is the color of the higher caste, and black is the complexion of the śūdras.</p>
</div>
</div>
<div id="SB4156_10" class="quote" parent="SB_Canto_4" book="SB" index="642" link="SB 4.15.6" link_text="SB 4.15.6">
<span class="link">[[Vanisource:SB 4.15.6|SB 4.15.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In Bhagavad-gītā the Lord says that whenever one sees an extraordinary power, he should conclude that a specific partial representation of the Supreme Personality of Godhead is present. There are innumerable such personalities, but not all of them are direct viṣṇu-tattva plenary expansions of the Lord. Many living entities are classified among the śakti-tattvas. Such incarnations, empowered for specific purposes, are known as śaktyāveśa-avatāras. King Pṛthu was such a śaktyāveśa-avatāra of the Lord. Similarly, Arci, King Pṛthu's wife, was a śaktyāveśa-avatāra of the goddess of fortune.</p>
</div>
</div>
<div id="SB42029_11" class="quote" parent="SB_Canto_4" book="SB" index="822" link="SB 4.20.29" link_text="SB 4.20.29">
<span class="link">[[Vanisource:SB 4.20.29|SB 4.20.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Yet this is not actually the platform of satisfaction. After self-realization, the material wisdom of the jñānī leads him to the shelter of the lotus feet of the Lord. Then he is satisfied only in contemplating the lotus feet of the Lord constantly. Pṛthu Mahārāja therefore concluded that liberated persons taking to the devotional path have acquired the ultimate goal of life. If liberation were the end in itself, there would be no question of a liberated person's taking to devotional service. In other words, the transcendental bliss derived from self-realization, known as ātmānanda, is very insignificant in the presence of the bliss derived from devotional service to the lotus feet of the Lord. Pṛthu Mahārāja therefore concluded that he would simply hear of the glories of the Lord constantly and thus engage his mind upon the lotus feet of the Lord. That is the highest perfection of life.</p>
</div>
</div>
<div id="SB42115_12" class="quote" parent="SB_Canto_4" book="SB" index="845" link="SB 4.21.15" link_text="SB 4.21.15">
<span class="link">[[Vanisource:SB 4.21.15|SB 4.21.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Amongst the four social orders (brāhmaṇas, kṣatriyas, vaiśyas and śūdras), the kṣatriyas, both men and women, are generally very beautiful. As will be apparent from the following verses, it is to be concluded that not only were Mahārāja Pṛthu's bodily features attractive, as described here, but he had specific all-auspicious signs in his bodily construction.</p>
<p>As it is said, "The face is the index of the mind." One's mental constitution is exhibited by his facial features. The bodily features of a particular person are exhibited in accordance with his past deeds, for according to one's past deeds, his next bodily features—whether in human society, animal society or demigod society—are determined. This is proof of the transmigration of the soul through different types of bodies.</p>
</div>
</div>
<div id="SB42123_13" class="quote" parent="SB_Canto_4" book="SB" index="853" link="SB 4.21.23" link_text="SB 4.21.23">
<span class="link">[[Vanisource:SB 4.21.23|SB 4.21.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Mahārāja Pṛthu gives special stress to the word brahma-vādinaḥ ("by the experts in the Vedic knowledge"). Brahma refers to the Vedas, which are also known as śabda-brahma, or transcendental sound. Transcendental sound is not ordinary language, although it appears to be written in ordinary language. Evidence from the Vedic literature should be accepted as final authority. In the Vedic literature there is much information, and of course there is information about the execution of a king's duty. A responsible king who executes his appointed duty by giving proper protection to all living entities on his planet is promoted to the heavenly planetary system. This is also dependent upon the pleasure of the Supreme Lord. It is not that if one executes his duty properly he is automatically promoted, for promotion depends upon the satisfaction of the Supreme Personality of Godhead. It must ultimately be concluded that one can achieve the desired result of his activities upon satisfying the Supreme Lord.</p>
</div>
</div>
<div id="SB42127_14" class="quote" parent="SB_Canto_4" book="SB" index="857" link="SB 4.21.27" link_text="SB 4.21.27">
<span class="link">[[Vanisource:SB 4.21.27|SB 4.21.27, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is therefore concluded that there are two kinds of duties—mundane duty and duty performed for the sake of yajña, or sacrifice (yajñārthāt karma). Any karma (activity) one performs which is not for the purpose of yajña is a cause of bondage. Yajñārthāt karmaṇo'nyatra loko'yaṁ karma-bandhanaḥ: "Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world." ([[Vanisource:BG 3.9 (1972)|BG 3.9]]) Karma-bandhanaḥ, or the bondage of karma, is administered under the regulations of the stringent laws of material nature. Material existence is a struggle to conquer the impediments put forth by material nature. The asuras are always fighting to overcome these impediments, and by the illusory power of material nature the foolish living entities work very hard within this material world and take this to be happiness. This is called māyā. In that hard struggle for existence, they deny the existence of the supreme authority, Puruṣottama, the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="SB42141_15" class="quote" parent="SB_Canto_4" book="SB" index="870" link="SB 4.21.41" link_text="SB 4.21.41">
<span class="link">[[Vanisource:SB 4.21.41|SB 4.21.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Fire is certainly devoid of life, but devotees and brāhmaṇas are the living representatives of the Supreme Lord. Therefore to feed brāhmaṇas and Vaiṣṇavas is to feed the Supreme Personality of Godhead directly. It may be concluded that instead of offering fire sacrifices, one should offer foodstuffs to brāhmaṇas and Vaiṣṇavas, for that process is more effective than fire yajña. The vivid example of this principle in action was given by Advaita Prabhu. When He performed the śrāddha ceremony for His father, He first of all called Haridāsa Ṭhākura and offered him food. It is the practice that after finishing the śrāddha ceremony, one should offer food to an elevated brāhmaṇa. But Advaita Prabhu offered food first to Haridāsa Ṭhākura, who had taken his birth in a Muhammadan family. Therefore Haridāsa Ṭhākura asked Advaita Prabhu why He was doing something which might jeopardize His position in brāhmaṇa society. Advaita Prabhu replied that He was feeding millions of first-class brāhmaṇas by offering the food to Haridāsa Ṭhākura. He was prepared to talk with any learned brāhmaṇa on this point and prove definitely that by offering food to a pure devotee like Haridāsa Ṭhākura, He was equally as blessed as He would have been by offering food to thousands of learned brāhmaṇas. When performing sacrifices, one offers oblations to the sacrificial fire, but when such oblations are offered to Vaiṣṇavas, they are certainly more effective.</p>
</div>
</div>
<div id="SB4229_16" class="quote" parent="SB_Canto_4" book="SB" index="890" link="SB 4.22.9" link_text="SB 4.22.9">
<span class="link">[[Vanisource:SB 4.22.9|SB 4.22.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the beginning of the Śrīmad-Bhāgavatam it is said: muhyanti yat sūrayaḥ. Great demigods like Lord Brahmā, Lord Śiva, Indra and Candra are sometimes bewildered trying to understand the Supreme Personality of Godhead. It so happened that when Kṛṣṇa was present on this planet, Lord Brahmā and King Indra also mistook Him. And what to speak of great yogīs or jñānīs who conclude that the Absolute Truth, the Personality of Godhead, is impersonal? In the same way, great personalities and Vaiṣṇavas like the four Kumāras are also invisible to ordinary persons, although they are traveling all over the universe in different planetary systems. When Sanātana Gosvāmī went to see Lord Śrī Caitanya Mahāprabhu, he could not be recognized by Candraśekhara Ācārya. The conclusion is that the Supreme Personality of Godhead is situated in everyone's heart, and His pure devotees, the Vaiṣṇavas, are also traveling all over the world, but those who are under the modes of material nature cannot understand the form of the Supreme Personality of Godhead, the source of this cosmic manifestation, or the Vaiṣṇavas. It is said, therefore, that one cannot see the Supreme Personality of Godhead or a Vaiṣṇava with these material eyes. One has to purify his senses and engage in the service of the Lord. Then gradually one can realize who is the Supreme Personality of Godhead and who is a Vaiṣṇava.</p>
</div>
</div>
<div id="SB4239_17" class="quote" parent="SB_Canto_4" book="SB" index="951" link="SB 4.23.9" link_text="SB 4.23.9">
<span class="link">[[Vanisource:SB 4.23.9|SB 4.23.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Actually, one who is self-realized engages himself in the service of the Lord perpetually, both in this life and in the next. Indeed, for devotees there is no difference between this life and the next. In this life a neophyte devotee is trained to serve the Supreme Personality of Godhead, and in the next life he approaches that Supreme Person in Vaikuṇṭha and renders the same devotional service. Even for the neophyte devotee, devotional service is considered brahma-bhūyāya kalpate ([[Vanisource:BG 14.26 (1972)|BG 14.26]]). Devotional service to the Lord is never considered a material activity. Since he is acting on the brahma-bhūta platform, a devotee is already liberated. He therefore has no need to practice any other type of yoga in order to approach the brahma-bhūta stage ([[Vanisource:SB 4.30.20|SB 4.30.20]]). If the devotee adheres strictly to the orders of the spiritual master, follows the rules and regulations and chants the Hare Kṛṣṇa mantra, it should be concluded that he is already at the brahma-bhūta stage, as confirmed in Bhagavad-gītā (14.26):</p>
:māṁ ca yo 'vyabhicāreṇa
:bhakti-yogena sevate
:sa guṇān samatītyaitān
:brahma-bhūyāya kalpate
<p>"One who is engaged in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman."</p>
</div>
</div>
<div id="SB42326_18" class="quote" parent="SB_Canto_4" book="SB" index="968" link="SB 4.23.26" link_text="SB 4.23.26">
<span class="link">[[Vanisource:SB 4.23.26|SB 4.23.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word ūrdhvam ("upward") is significant here, for the ladies speaking were from the higher planetary systems, which include the moon, sun and Venus, up to Brahmaloka, or the highest planet. Beyond Brahmaloka is the spiritual sky, and in that spiritual sky there are innumerable Vaikuṇṭhalokas. Thus the word ūrdhvam indicates that the Vaikuṇṭha planets are beyond or above these material planets, and it was to these Vaikuṇṭha planets that Pṛthu Mahārāja and his wife were going. This also indicates that when Pṛthu Mahārāja and his wife, Arci, abandoned their material bodies in the material fire, they immediately developed their spiritual bodies and entered into spiritual airplanes, which could penetrate the material elements and reach the spiritual sky. Since they were carried by two separate airplanes, it may be concluded that even after being burned in the funeral pyre they remained separate, individual persons. In other words, they never lost their identity or became void, as imagined by the impersonalists.</p>
</div>
</div>
<div id="SB42412_19" class="quote" parent="SB_Canto_4" book="SB" index="993" link="SB 4.24.12" link_text="SB 4.24.12">
<span class="link">[[Vanisource:SB 4.24.12|SB 4.24.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Since they could only see the feet of Śatadruti, they became attracted by her ankle bells, which tinkled as she walked. In other words, the demigods became captivated by her simply by hearing the tinkling of her ankle bells. They did not have to see her complete beauty. It is sometimes understood that a person becomes lusty just by hearing the tinkling of bangles on the hands of women or the tinkling of ankle bells, or just by seeing a woman's sari. Thus it is concluded that woman is the complete representation of māyā. Although Viśvāmitra Muni was engaged in practicing mystic yoga with closed eyes, his transcendental meditation was broken when he heard the tinkling of bangles on the hands of Menakā. In this way Viśvāmitra Muni became a victim of Menakā and fathered a child who is universally celebrated as Śakuntalā. The conclusion is that no one can save himself from the attraction of woman, even though he be an exalted demigod or an inhabitant of the higher planets. Only a devotee of the Lord, who is attracted by Kṛṣṇa, can escape the lures of woman. Once one is attracted by Kṛṣṇa, the illusory energy of the world cannot attract him.</p>
</div>
</div>
<div id="SB4255_20" class="quote" parent="SB_Canto_4" book="SB" index="1062" link="SB 4.25.5" link_text="SB 4.25.5">
<span class="link">[[Vanisource:SB 4.25.5|SB 4.25.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although at the present moment the younger generation in Western countries has sufficient education, beauty and wealth, and although there is enough food, clothing, and facilities for sense gratification, they are in distress. Indeed, they are so distressed that they become hippies, and the laws of nature force them to accept a wretched life. Thus they go about unclean and without shelter or food, and they are forced to sleep in the street. It can be concluded that one cannot become happy by simply performing pious activities. It is not a fact that those who are born with a silver spoon in their mouth are free from the material miseries of birth, old age, disease and death. The conclusion is that one cannot be happy by simply executing pious or impious activities. Such activities simply cause entanglement and transmigration from one body to another. Narottama dāsa Ṭhākura calls this karma-bandha-phāṅsa.</p>
</div>
</div>
<div id="SB42617_21" class="quote" parent="SB_Canto_4" book="SB" index="1130" link="SB 4.26.17" link_text="SB 4.26.17">
<span class="link">[[Vanisource:SB 4.26.17|SB 4.26.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When a person is devoid of devotional service, or viṣṇu-bhakti, he takes to many sinful activities. King Purañjana left home, neglected his own wife and engaged himself in killing animals. This is the position of all materialistic men. They do not care for a married chaste wife. They take the wife only as an instrument for sense enjoyment, not as a means for devotional service. To have unrestricted sex life, the karmīs work very hard. They have concluded that the best course is to have sex with any woman and simply pay the price for her, as though she were a mercantile commodity. Thus they engage their energy in working very hard for such material acquisitions. Such materialistic people have lost their good intelligence. They must search out their intelligence within the heart. A person who does not have a chaste wife accepted by religious principles always has a bewildered intelligence.</p>
</div>
</div>
<div id="SB42840_22" class="quote" parent="SB_Canto_4" book="SB" index="1208" link="SB 4.28.40" link_text="SB 4.28.40">
<span class="link">[[Vanisource:SB 4.28.40|SB 4.28.40, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The conditioned soul is often frustrated in trying to understand the distinctions between the material body, the Supersoul and the individual soul. There are two types of Māyāvādī philosophers—the followers of the Buddhist philosophy and the followers of the Śaṅkara philosophy. The followers of Buddha do not recognize that there is anything beyond the body; the followers of Śaṅkara conclude that there is no separate existence of the Paramātmā, the Supersoul. The Śaṅkarites believe that the individual soul is identical with the Paramātmā in the ultimate analysis. But the Vaiṣṇava philosopher, who is perfect in knowledge, knows that the body is made of the external energy and that the Supersoul, the Paramātmā, the Supreme Personality of Godhead, is sitting with the individual soul and is distinct from him.</p>
</div>
</div>
<div id="SB42863_23" class="quote" parent="SB_Canto_4" book="SB" index="1231" link="SB 4.28.63" link_text="SB 4.28.63">
<span class="link">[[Vanisource:SB 4.28.63|SB 4.28.63, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Being affected by the conditioning of matter, Māyāvādī philosophers cannot see the difference between the Supreme Lord and the living entity. When the sun is reflected in a pot of water, the sun knows that there is no difference between himself and the reflected sun in the water. Those in ignorance, however, perceive that there are many small suns reflected in each and every pot. As far as the brilliance is concerned, there is brilliance both in the original sun and in the reflections, but the reflections are small, whereas the original sun is very large. Vaiṣṇava philosophers conclude that the living entity is simply a small sample of the original Supreme Personality of Godhead. Qualitatively, God and the living entities are one, but quantitatively the living entities are small fragments of the Supreme Personality of Godhead. The Supreme Lord is full, powerful and opulent. In the previous verse, the Lord says, "My dear friend, you and I are not different." This nondifference refers to qualitative oneness, for it was not necessary for the Paramātmā, the Supreme Personality, to remind the conditioned soul that he is not one in quantity.</p>
</div>
</div>
<div id="SB42914_24" class="quote" parent="SB_Canto_4" book="SB" index="1247" link="SB 4.29.14" link_text="SB 4.29.14">
<span class="link">[[Vanisource:SB 4.29.14|SB 4.29.14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">After all, the sex desires of the common man are condemned in these verses. The word durmada means "wrongly directed," and nirṛti means "sinful activity." Although this clearly indicates that sex indulgence is abominable and misdirected even from the ordinary point of view, the sahajiyās nonetheless pass themselves off as devotees conducting spiritual activities. For this reason, Vṛndāvana is no longer visited by intelligent men. We are often asked why we have made our center in Vṛndāvana. From the external point of view, it can be concluded that Vṛndāvana has become degenerate due to these sahajiyā activities, yet from the spiritual point of view, Vṛndāvana is the only place where all these sinful persons can be rectified by means of taking birth in the forms of dogs, hogs and monkeys. By living in Vṛndāvana as a dog, hog or monkey, the living entity can be elevated to the spiritual platform in the next life.</p>
</div>
</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="SB5137_0" class="quote" parent="SB_Canto_5" book="SB" index="38" link="SB 5.1.37" link_text="SB 5.1.37">
<span class="link">[[Vanisource:SB 5.1.37|SB 5.1.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Modern so-called scientists and other materialists are very satisfied because they can construct great bridges, roads and machines, but such activities are nothing comparable to those of Mahārāja Priyavrata. If Mahārāja Priyavrata could condemn himself in spite of his wonderful activities, how condemned we are in our so-called advancement of material civilization. We can conclude that such advancement has nothing to do with the problems of the living entity entangled within this material world. Unfortunately, modern man does not understand his entanglement and how condemned he is, nor does he know what kind of body he is going to have in the next life. From a spiritual point of view, a great kingdom, beautiful wife and wonderful material activities are all impediments to spiritual advancement. Mahārāja Priyavrata had served the great sage Nārada sincerely. Therefore even though he had accepted material opulences, he could not be deviated from his own task.</p>
</div>
</div>
<div id="SB5222_1" class="quote" parent="SB_Canto_5" book="SB" index="65" link="SB 5.2.22" link_text="SB 5.2.22">
<span class="link">[[Vanisource:SB 5.2.22|SB 5.2.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"Whatever state of being one remembers when he quits his body, that state he will attain without fail." ([[Vanisource:BG 8.6 (1972)|BG 8.6]]) We can naturally conclude that if we always think of Kṛṣṇa or become fully Kṛṣṇa conscious, we can be promoted to the planet of Goloka Vṛndāvana, where Kṛṣṇa eternally lives.</p>
</div>
</div>
<div id="SB5525_2" class="quote" parent="SB_Canto_5" book="SB" index="127" link="SB 5.5.25" link_text="SB 5.5.25">
<span class="link">[[Vanisource:SB 5.5.25|SB 5.5.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In Caitanya-caritāmṛta ([[Vanisource:CC Madhya 11.8|CC Madhya 11.8]]), Caitanya Mahāprabhu explains the position of pure Vaiṣṇavas who are anxious to return home, back to Godhead. Niṣkiñcanasya bhagavad-bhajanonmukhasya. Those who actually want to return back to Godhead are niṣkiñcana—that is, they have no desire for material comfort. Śrī Caitanya Mahāprabhu advises, sandarśanaṁ viṣayinām atha yoṣitāṁ ca hā hanta hanta visa-bhakṣaṇato 'py asādhu: material opulence and sense gratification through the association of women are more dangerous than poison. Brāhmaṇas who are pure Vaiṣṇavas always engage in the Lord's service and are devoid of any desire for material gain. The brāhmaṇas do not worship demigods like Lord Brahmā, Indra or Lord Śiva for any material comfort. They do not even ask the Supreme Lord for material profit; therefore it is concluded that the brāhmaṇas are the supreme living entities of this world.</p>
</div>
</div>
<div id="SB51019_3" class="quote" parent="SB_Canto_5" book="SB" index="243" link="SB 5.10.19" link_text="SB 5.10.19">
<span class="link">[[Vanisource:SB 5.10.19|SB 5.10.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Jaḍa Bharata was a perfect yogī. He was formerly the emperor Bharata Mahārāja, and he was now the most exalted personality among learned sages and the master of all mystic powers. Although Jaḍa Bharata was an ordinary living entity, he had inherited all the knowledge given by the Supreme Personality of Godhead, Kapiladeva. He could therefore be taken directly as the Supreme Personality of Godhead. As confirmed by Śrīla Viśvanātha Cakravartī Ṭhākura in his stanzas to the spiritual master: sākṣād-dharitvena samasta-śāstraiḥ**. An exalted personality like Jaḍa Bharata is as good as the Supreme Personality of Godhead because he fully represents the Lord by giving knowledge to others. Jaḍa Bharata is herein accepted as the direct representative of the Supreme Personality of Godhead because he was imparting knowledge on behalf of the Supreme Lord. Therefore Mahārāja Rahūgaṇa concluded that it was appropriate to ask him about ātma-tattva, the spiritual science. Tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). This Vedic injunction is also confirmed herein. If anyone is at all interested in knowing the spiritual science (brahma jijñāsā), he must approach a guru like Jaḍa Bharata.</p>
</div>
</div>
<div id="SB5118_4" class="quote" parent="SB_Canto_5" book="SB" index="258" link="SB 5.11.8" link_text="SB 5.11.8">
<span class="link">[[Vanisource:SB 5.11.8|SB 5.11.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is therefore concluded that the mind is the cause of material existence and liberation also. Everyone is suffering in this material world because of the mind; it is therefore proper to train the mind or to cleanse the mind from material attachment and engage it fully in the Lord's service. This is called spiritual engagement. As confirmed in Bhagavad-gītā:</p>
:māṁ ca yo 'vyabhicāreṇa
:bhakti-yogena sevate
:sa guṇān samatītyaitān
:brahma-bhūyāya kalpate
<p>"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." ([[Vanisource:BG 14.26 (1972)|BG 14.26]])</p>
</div>
</div>
<div id="SB51256_5" class="quote" parent="SB_Canto_5" book="SB" index="272" link="SB 5.12.5-6" link_text="SB 5.12.5-6">
<span class="link">[[Vanisource:SB 5.12.5-6|SB 5.12.5-6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">After analyzing the material bodies of the palanquin carrier and the palanquin passenger, Jaḍa Bharata concludes that the real living force is the living entity. The living entity is the offshoot or offspring of Lord Viṣṇu; therefore within this material world, among moving and nonmoving things, the real principle is Lord Viṣṇu. Due to His presence, everything is working, and there are actions and reactions. One who understands Lord Viṣṇu as the original cause of everything is to be understood to be perfectly situated in knowledge. Although he was falsely proud of being a king, King Rahūgaṇa was not really situated in knowledge. Therefore he was rebuking the palanquin carriers, including the self-realized brāhmaṇa, Jaḍa Bharata. This is the first accusation Jaḍa Bharata made against the King, who was daring to talk to a learned brāhmaṇa from the flimsy ground of ignorance, identifying everything with matter.</p>
</div>
</div>
<div id="SB5164_6" class="quote" parent="SB_Canto_5" book="SB" index="377" link="SB 5.16.4" link_text="SB 5.16.4">
<span class="link">[[Vanisource:SB 5.16.4|SB 5.16.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The material world is only one fourth of the Supreme Personality of Godhead's creation, but it is unlimited and impossible for anyone to know or describe, even with the qualification of a life as long as that of Brahmā, who lives for millions and millions of years. Modern scientists and astronomers try to explain the cosmic situation and the vastness of space, and some of them believe that all the glittering stars are different suns. From Bhagavad-gītā, however, we understand that all these stars (nakṣatras) are like the moon, in that they reflect the sunshine ([[Vanisource:BG 15.12 (1972)|BG 15.12]]). They are not independent luminaries. Bhūloka is explained to be that portion of outer space through which the heat and light of the sun extend. Therefore it is natural to conclude that this universe extends in space as far as we can see and encompasses the glittering stars. Śrīla Śukadeva Gosvāmī admitted that to give full details of this expansive material universe would be impossible, but nevertheless he wanted to give the King as much knowledge as he had received through the paramparā system. We should conclude that if one cannot comprehend the material expansions of the Supreme Personality of Godhead, one certainly cannot estimate the expansiveness of the spiritual world.</p>
</div>
</div>
<div id="SB5173_7" class="quote" parent="SB_Canto_5" book="SB" index="404" link="SB 5.17.3" link_text="SB 5.17.3">
<span class="link">[[Vanisource:SB 5.17.3|SB 5.17.3, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The seven great sages (Marīci, Vasiṣṭha, Atri and so on) reside on planets beneath Dhruvaloka. Well aware of the influence of the water of the Ganges, to this day they keep Ganges water on the tufts of hair on their heads. They have concluded that this is the ultimate wealth, the perfection of all austerities, and the best means of prosecuting transcendental life. Having obtained uninterrupted devotional service to the Supreme Personality of Godhead, they neglect all other beneficial processes like religion, economic development, sense gratification and even merging into the Supreme. Just as jñānīs think that merging into the existence of the Lord is the highest truth, these seven exalted personalities accept devotional service as the perfection of life.</p>
</div>
</div>
<div id="SB52034_8" class="quote" parent="SB_Canto_5" book="SB" index="498" link="SB 5.20.3-4" link_text="SB 5.20.3-4">
<span class="link">[[Vanisource:SB 5.20.3-4|SB 5.20.3-4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Therefore it should be concluded that Lord Viṣṇu, not Lord Brahmā or Lord Śiva, is the Supreme Personality of Godhead. As a government officer is sometimes accepted as the entire government although he is actually but a departmental manager, so the demigods, having achieved power of attorney from Viṣṇu, act on His behalf, although they are not as powerful as He. All the demigods must work under the orders of Viṣṇu. Therefore it is said, ekale īśvara kṛṣṇa, āra saba bhṛtya ([[Vanisource:CC Adi 5.142|CC Adi 5.142]]). The only master is Lord Kṛṣṇa, or Lord Viṣṇu, and all others are His obedient servants, who act exactly according to His orders. The distinction between Lord Viṣṇu and the demigods is also expressed in Bhagavad-gītā (9.25).</p>
</div>
</div>
<div id="SB52419_9" class="quote" parent="SB_Canto_5" book="SB" index="607" link="SB 5.24.19" link_text="SB 5.24.19">
<span class="link">[[Vanisource:SB 5.24.19|SB 5.24.19, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear King, Bali Mahārāja donated all his possessions to the Supreme Personality of Godhead, Vāmanadeva, but one should certainly not conclude that he achieved his great worldly opulence in bila-svarga as a result of his charitable disposition. The Supreme Personality of Godhead, who is the source of life for all living entities, lives within everyone as the friendly Supersoul, and under His direction a living entity enjoys or suffers in the material world. Greatly appreciating the transcendental qualities of the Lord, Bali Mahārāja offered everything at His lotus feet. His purpose, however, was not to gain anything material, but to become a pure devotee. For a pure devotee, the door of liberation is automatically opened. One should not think that Bali Mahārāja was given so much material opulence merely because of his charity. When one becomes a pure devotee in love, he may also be blessed with a good material position by the will of the Supreme Lord. However, one should not mistakenly think that the material opulence of a devotee is the result of his devotional service. The real result of devotional service is the awakening of pure love for the Supreme Personality of Godhead, which continues under all circumstances.</p>
</div>
</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="SB61Summary_0" class="quote" parent="SB_Canto_6" book="SB" index="1" link="SB 6.1 Summary" link_text="SB 6.1 Summary">
<span class="link">[[Vanisource:SB 6.1 Summary|SB 6.1 Summary]]: </span><div style="display: inline;" class="text"><p style="display: inline;">By bhakti-yoga one can completely avoid the tendency for sinful life; other methods are not very feasible. Therefore the Vedic literature concludes that devotional service is more important than the methods of karma-kāṇḍa and jñāna-kāṇḍa. Only the path of devotional service is auspicious for everyone. Fruitive activities and speculative knowledge cannot independently liberate anyone, but devotional service, independent of karma and jñāna, is so potent that one who has fixed his mind at the lotus feet of Kṛṣṇa is guaranteed not to meet the Yamadūtas, the order carriers of Yamarāja, even in dreams.</p>
</div>
</div>
<div id="SB612_1" class="quote" parent="SB_Canto_6" book="SB" index="3" link="SB 6.1.2" link_text="SB 6.1.2">
<span class="link">[[Vanisource:SB 6.1.2|SB 6.1.2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me." Because of the influence of the various modes of nature, the living entities have various tendencies or propensities, and therefore they are qualified to achieve various destinations. As long as one is materially attached, he wants to be elevated to the heavenly planets because of his attraction to the material world. The Supreme Personality of Godhead declares, however, "Those who worship Me come to Me." If one has no information about the Supreme Lord and His abode, one tries to be elevated only to a higher material position, but when one concludes that in this material world there is nothing but repeated birth and death, he tries to return home, back to Godhead. If one attains that destination, he need never return to this material world (yad gatvā na nivartante tad dhāma paramaṁ mama ([[Vanisource:BG 15.6 (1972)|BG 15.6]])).</p>
</div>
</div>
<div id="SB6127_2" class="quote" parent="SB_Canto_6" book="SB" index="26" link="SB 6.1.27" link_text="SB 6.1.27">
<span class="link">[[Vanisource:SB 6.1.27|SB 6.1.27, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It may also be concluded that Ajāmila, who was the son of a brāhmaṇa, was accustomed to worshiping Nārāyaṇa in his youth because in every brāhmaṇa's house there is worship of the nārāyaṇa-śilā. This system is still present in India; in a rigid brāhmaṇa's house, there is nārāyaṇa-sevā, worship of Nārāyaṇa. Therefore, although the contaminated Ajāmila was calling for his son, by concentrating his mind on the holy name of Nārāyaṇa he remembered the Nārāyaṇa he had very faithfully worshiped in his youth.</p>
</div>
</div>
<div id="SB6140_3" class="quote" parent="SB_Canto_6" book="SB" index="36" link="SB 6.1.40" link_text="SB 6.1.40">
<span class="link">[[Vanisource:SB 6.1.40|SB 6.1.40, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." One who understands Kṛṣṇa and abides by His order is a candidate for returning home, back to Godhead. It may be concluded that dharma, religion, refers to that which is ordered in the Vedas, and adharma, irreligion, refers to that which is not supported in the Vedas.</p>
<p>Dharma is not actually manufactured by Nārāyaṇa. As stated in the Vedas, asya mahato bhūtasya niśvasitam etad yad ṛg-vedaḥ iti: the injunctions of dharma emanate from the breathing of Nārāyaṇa, the supreme living entity. Nārāyaṇa exists eternally and breathes eternally, and therefore dharma, the injunctions of Nārāyaṇa, also exist eternally.</p>
</div>
</div>
<div id="SB6147_4" class="quote" parent="SB_Canto_6" book="SB" index="43" link="SB 6.1.47" link_text="SB 6.1.47">
<span class="link">[[Vanisource:SB 6.1.47|SB 6.1.47, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Our past and future are not very difficult to understand, for time is under the contamination of the three modes of material nature. As soon as spring arrives, the usual exhibition of various types of fruits and flowers automatically becomes manifest, and therefore we may conclude that spring in the past was adorned with similar fruits and flowers and will be so adorned in the future also. Our repetition of birth and death is taking place within time, and according to the influence of the modes of nature, we are receiving various types of bodies and being subjected to various conditions.</p>
</div>
</div>
<div id="SB6313_5" class="quote" parent="SB_Canto_6" book="SB" index="120" link="SB 6.3.13" link_text="SB 6.3.13">
<span class="link">[[Vanisource:SB 6.3.13|SB 6.3.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"O best among the twice-born, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties (dharma) according to caste divisions and orders of life, is to please the Lord Hari." The varṇāśrama institution offers the perfect process for making one eligible to return home, back to Godhead, because the aim of every varṇa and āśrama is to please the Supreme Lord. One can please the Lord under the direction of a bona fide spiritual master, and if one does so his life is perfect. The Supreme Lord is worshipable, and everyone worships Him directly or indirectly. Those who worship Him directly get the results of liberation quickly, whereas the liberation of those who serve Him indirectly is delayed.</p>
</div>
</div>
<div id="SB6324_6" class="quote" parent="SB_Canto_6" book="SB" index="129" link="SB 6.3.24" link_text="SB 6.3.24">
<span class="link">[[Vanisource:SB 6.3.24|SB 6.3.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This power of chanting the holy name was proved by the liberation of Ajāmila. When Ajāmila chanted the holy name of Nārāyaṇa, he did not precisely remember the Supreme Lord; instead, he remembered his own son. At the time of death, Ajāmila certainly was not very clean; indeed, he was famous as a great sinner. Furthermore, one's physiological condition is completely disturbed at the time of death, and in such an awkward condition it would certainly have been very difficult for Ajāmila to have chanted clearly. Nevertheless, Ajāmila achieved liberation simply by chanting the holy name of the Lord. Therefore, what is to be said of those who are not sinful like Ajāmila? It is to be concluded that with a strong vow one should chant the holy name of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—for thus one will certainly be delivered from the clutches of māyā by the grace of Kṛṣṇa.</p>
</div>
</div>
<div id="SB6331_7" class="quote" parent="SB_Canto_6" book="SB" index="136" link="SB 6.3.31" link_text="SB 6.3.31">
<span class="link">[[Vanisource:SB 6.3.31|SB 6.3.31, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">We should note that although Ajāmila chanted the name of Nārāyaṇa imperfectly, he was delivered from all sinful reactions. The chanting of the holy name is so auspicious that it can free everyone from the reactions of sinful activities. One should not conclude that one may continue to sin with the intention of chanting Hare Kṛṣṇa to neutralize the reactions. Rather, one should be very careful to be free from all sins and never think of counteracting sinful activities by chanting the Hare Kṛṣṇa mantra, for this is another offense. If by chance a devotee accidentally performs some sinful activity, the Lord will excuse him, but one should not intentionally perform sinful acts.</p>
</div>
</div>
<div id="SB61458_8" class="quote" parent="SB_Canto_6" book="SB" index="552" link="SB 6.14.58" link_text="SB 6.14.58">
<span class="link">[[Vanisource:SB 6.14.58|SB 6.14.58, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear son, I am certainly most unfortunate, for I can no longer see your mild smiling. You have closed your eyes forever. I therefore conclude that you have been taken from this planet to another, from which you will not return. My dear son, I can no longer hear your pleasing voice.</p>
</div>
</div>
<div id="SB6154_9" class="quote" parent="SB_Canto_6" book="SB" index="560" link="SB 6.15.4" link_text="SB 6.15.4">
<span class="link">[[Vanisource:SB 6.15.4|SB 6.15.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Sometimes a child is born even to an impotent father and sterile mother, and sometimes a potent father and fertile mother are childless. Indeed, sometimes a child is born despite contraceptive methods, and therefore the parents kill the child in the womb. In the present age, killing children in the womb has become a common practice. Why? When contraceptive methods are taken, why don't they act? Why is a child sometimes produced so that the father and mother have to kill it in the womb? We must conclude that our arrangement of so-called scientific knowledge cannot determine what will take place; what is enacted actually depends on the supreme will. It is by the supreme will that we are situated in certain conditions in terms of family, community and personality. These are all arrangements of the Supreme Lord according to our desires under the spell of māyā, illusion. In devotional life, therefore, one should not desire anything, since everything depends on the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="SB61647_10" class="quote" parent="SB_Canto_6" book="SB" index="625" link="SB 6.16.47" link_text="SB 6.16.47">
<span class="link">[[Vanisource:SB 6.16.47|SB 6.16.47, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear Lord, You are the creator, maintainer and annihilator of this cosmic manifestation, but persons who are too materialistic and who always see separateness do not have eyes with which to see You. They cannot understand Your real position, and therefore they conclude that the cosmic manifestation is independent of Your opulence. My Lord, You are the supreme pure, and You are full in all six opulences. Therefore I offer my respectful obeisances unto You.</p>
</div>
</div>
<div id="SB_Canto_7" class="sub_section" sec_index="7" parent="Srimad-Bhagavatam" text="SB Canto 7"><h3>SB Canto 7</h3>
</div>
<div id="SB718_0" class="quote" parent="SB_Canto_7" book="SB" index="8" link="SB 7.1.8" link_text="SB 7.1.8">
<span class="link">[[Vanisource:SB 7.1.8|SB 7.1.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">According to this statement of the Bhāgavata-sandarbha, the Supreme Lord, being always transcendental to the material qualities, is never affected by the influence of these qualities. This same characteristic is also present in the living being, but because he is conditioned by material nature, even the pleasure potency of the Lord is manifested in the conditioned soul as troublesome. In the material world the pleasure enjoyed by the conditioned soul is followed by many painful conditions. For instance, we have seen that in the two great wars, which were conducted by the rajo-guṇa and tamo-guṇa, both parties were actually ruined. The German people declared war against the English to ruin them, but the result was that both parties were ruined. Although the Allies were apparently victorious, at least on paper, actually neither of them were victorious. Therefore it should be concluded that the Supreme Personality of Godhead is not partial to anyone. Everyone works under the influence of various modes of material nature, and when the various modes are prominent, the demigods or demons appear victorious under the influence of these modes.</p>
</div>
</div>
<div id="SB7125_1" class="quote" parent="SB_Canto_7" book="SB" index="24" link="SB 7.1.25" link_text="SB 7.1.25">
<span class="link">[[Vanisource:SB 7.1.25|SB 7.1.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Kṛṣṇa can expand Himself as Paramātmā in the core of everyone's heart. In Bhagavad-gītā (13.3) this is confirmed. Kṣetra-jñaṁ cāpi māṁ viddhi sama-kṣetreṣu bhārata: the Lord is the Paramātmā—the ātmā or Superself of all individual souls. Therefore it must naturally be concluded that He has no defective bodily conceptions. Although situated in everyone's body, He has no bodily conception of life. He is always free from such conceptions, and thus He cannot be affected by anything in relation to the material body of the jīva.</p>
</div>
</div>
<div id="SB7126_2" class="quote" parent="SB_Canto_7" book="SB" index="25" link="SB 7.1.26" link_text="SB 7.1.26">
<span class="link">[[Vanisource:SB 7.1.26|SB 7.1.26, Purport]]: </span><div class="purport text">From this verse one should not conclude that because Kṛṣṇa is unaffected by favorable prayers or unfavorable blasphemy one should therefore blaspheme the Supreme Lord. This is not the regulative principle. Bhakti-yoga means ānukūlyena kṛṣṇānuśīlanam: ([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]]) one should serve Kṛṣṇa very favorably. This is the real injunction. Here it is said that although an enemy thinks of Kṛṣṇa unfavorably, the Lord is unaffected by such anti-devotional service. Thus He offers His benedictions even to Śiśupāla and similarly inimical conditioned souls. This does not mean, however, that one should be inimical toward the Lord. The stress is given to the favorable execution of devotional service, not purposeful blasphemy of the Lord.
</div>
</div>
<div id="SB7221_3" class="quote" parent="SB_Canto_7" book="SB" index="65" link="SB 7.2.21" link_text="SB 7.2.21">
<span class="link">[[Vanisource:SB 7.2.21|SB 7.2.21, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"O best among the twice-born, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties (dharma) according to caste divisions and orders of life, is to please the Lord Hari." To become a demigod or to become godly, whatever one's occupation, one must satisfy the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="SB7244_4" class="quote" parent="SB_Canto_7" book="SB" index="85" link="SB 7.2.44" link_text="SB 7.2.44">
<span class="link">[[Vanisource:SB 7.2.44|SB 7.2.44, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This instruction by Yamarāja in the form of a boy is understandable even for a common man. A common man who considers the body the self is certainly comparable to an animal (yasyātma-buddhiḥ kuṇape tri-dhātuke. .. sa eva go-kharaḥ ([[Vanisource:SB 10.84.13|SB 10.84.13]])). But even a common man can understand that after death a person is gone. Although the body is still there, a dead man's relatives lament that the person has gone away, for a common man sees the body but cannot see the soul. As described in Bhagavad-gītā, dehino 'smin yathā dehe: ([[Vanisource:BG 2.13 (1972)|BG 2.13]]) the soul, the proprietor of the body, is within. After death, when the breath within the nostrils has stopped, one can understand that the person within the body, who was hearing and replying, has now gone. Therefore, in effect, the common man concludes that actually the spirit soul was different from the body and has now gone away. Thus even a common man, coming to his senses, can know that the real person who was within the body and was hearing and replying was never seen. For that which was never seen, what is the need of lamentation?</p>
</div>
</div>
<div id="SB731516_5" class="quote" parent="SB_Canto_7" book="SB" index="117" link="SB 7.3.15-16" link_text="SB 7.3.15-16">
<span class="link">[[Vanisource:SB 7.3.15-16|SB 7.3.15-16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The living entity can live merely by his own power, without the help of skin, marrow, bone, blood and so on, because it is said, asaṅgo'yaṁ puruṣaḥ—the living entity has nothing to do with the material covering. Hiraṇyakaśipu performed a severe type of tapasya, austerity, for many long years. Indeed, it is said that he performed the tapasya for one hundred heavenly years. Since one day of the demigods equals six of our months, certainly this was a very long time. By nature's own way, his body had been almost consumed by earthworms, ants and other parasites, and therefore even Brahmā was at first unable to see him. Later, however, Brahmā could ascertain where Hiraṇyakaśipu was, and Brahmā was struck with wonder to see Hiraṇyakaśipu's extraordinary power to execute tapasya. Anyone would conclude that Hiraṇyakaśipu was dead because his body was covered in so many ways, but Lord Brahmā, the supreme living being in this universe, could understand that Hiraṇyakaśipu was alive but covered by material elements.</p>
</div>
</div>
<div id="SB7722_6" class="quote" parent="SB_Canto_7" book="SB" index="275" link="SB 7.7.22" link_text="SB 7.7.22">
<span class="link">[[Vanisource:SB 7.7.22|SB 7.7.22, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Lord's eight separated material energies, the three modes of material nature and the sixteen transformations (the eleven senses and the five gross material elements like earth and water)—within all these, the one spiritual soul exists as the observer. Therefore all the great ācāryas have concluded that the individual soul is conditioned by these material elements.</p>
</div>
</div>
<div id="SB7732_7" class="quote" parent="SB_Canto_7" book="SB" index="284" link="SB 7.7.32" link_text="SB 7.7.32">
<span class="link">[[Vanisource:SB 7.7.32|SB 7.7.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Hariḥ sarveṣu bhūteṣu. This statement is sometimes misunderstood by unscrupulous persons who wrongly conclude that because Hari, the Supreme Personality of Godhead, is situated in every living entity, every living entity is therefore Hari. Such foolish persons do not distinguish between the ātmā and the Paramātmā, who are situated in every body. The ātma is the living entity, and the Paramātmā is the Supreme Personality of Godhead. The individual living entity, however, is different from the Paramātmā, the Supreme Lord. Therefore hariḥ sarveṣu bhūteṣu means that Hari is situated as Paramātmā, not as ātmā, although ātmā is a part of Paramātmā. Offering respect to every living entity means offering respect to the Paramātmā situated in every living entity. One should not misunderstand every living entity to be the Paramātmā. Sometimes unscrupulous persons designate a living entity as daridra-nārāyaṇa, svāmī-nārāyaṇa, this Nārāyaṇa or that Nārāyaṇa. One should clearly understand that although Nārāyaṇa is situated in the core of the heart of every living entity, the living entity never becomes Nārāyaṇa.</p>
</div>
</div>
<div id="SB7739_8" class="quote" parent="SB_Canto_7" book="SB" index="291" link="SB 7.7.39" link_text="SB 7.7.39">
<span class="link">[[Vanisource:SB 7.7.39|SB 7.7.39, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Thus all their attempts have been flickering and temporary. In this verse, therefore, it is said, kurvanti martyasya kiyat priyaṁ calāḥ: one may be very proud of possessing a vast empire, but such empires are impermanent; after one hundred or two hundred years, everything is finished. All such positions of economic development, although created with great endeavor and hardship, are vanquished very soon. Therefore they have been described as calāḥ. An intelligent man should conclude that material economic development is not at all pleasing. The entire world is described in Bhagavad-gītā as duḥkhālayam aśāśvatam ([[Vanisource:BG 8.15 (1972)|BG 8.15]])—miserable and temporary. Economic development may be pleasing for some time, but it cannot endure. Thus many big businessmen are now very morose because they are being harassed by various plundering governments. In conclusion, why should one waste his time for so-called economic development, which is neither permanent nor pleasing to the soul?</p>
</div>
</div>
<div id="SB7748_9" class="quote" parent="SB_Canto_7" book="SB" index="300" link="SB 7.7.48" link_text="SB 7.7.48">
<span class="link">[[Vanisource:SB 7.7.48|SB 7.7.48, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">To take shelter of the lotus feet of Kṛṣṇa means to act according to the rules and regulations of bhāgavata-dharma, devotional service. As far as economic development is concerned, we should discharge our occupational duties but fully depend on the lotus feet of the Lord for the results. Karmaṇy evādhikāras te mā phaleṣu kadācana: "You have a right to perform your prescribed duty, but you are not entitled to the fruits of action." According to one's position, one should perform his duties, but for the results one should fully depend upon Kṛṣṇa. Narottama dāsa Ṭhākura sings that our only desire should be to perform the duties of Kṛṣṇa consciousness. We should not be misled by the karma-mīmāṁsā philosophy, which concludes that if we work seriously the results will come automatically. This is not a fact. The ultimate result depends upon the will of the Supreme Personality of Godhead. In devotional service, therefore, the devotee completely depends upon the Lord and honestly performs his occupational duties. Therefore Prahlāda Mahārāja advised his friends to depend completely on Kṛṣṇa and worship Him in devotional service.</p>
</div>
</div>
<div id="SB775152_10" class="quote" parent="SB_Canto_7" book="SB" index="303" link="SB 7.7.51-52" link_text="SB 7.7.51-52">
<span class="link">[[Vanisource:SB 7.7.51-52|SB 7.7.51-52, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Prahlāda Mahārāja concludes that one can become perfect by serving the Supreme Lord sincerely by all means. Material elevation to life as a brāhmaṇa, demigod, ṛṣi and so on are not causes for developing love of Godhead, but if one sincerely engages in the service of the Lord, his Kṛṣṇa consciousness is complete. This is confirmed in Bhagavad-gītā (9.30):</p>
:api cet su-durācāro
:bhajate mām ananya-bhāk
:sādhur eva sa mantavyaḥ
:samyag vyavasito hi saḥ
<p>"Even if one commits the most abominable actions, if he is engaged in devotional service he is to be considered saintly because he is properly situated." To develop unalloyed love for Kṛṣṇa is the perfection of life. Other processes may be helpful, but if one does not develop his love for Kṛṣṇa, these other processes are simply a waste of time.</p>
</div>
</div>
<div id="SB7753_11" class="quote" parent="SB_Canto_7" book="SB" index="304" link="SB 7.7.53" link_text="SB 7.7.53">
<span class="link">[[Vanisource:SB 7.7.53|SB 7.7.53, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word ātmaupamyena refers to thinking others to be like oneself. One can very intelligently conclude that without devotional service, without becoming Kṛṣṇa conscious, one cannot be happy. Therefore the duty of all devotees is to preach Kṛṣṇa consciousness everywhere all over the world, because all living entities without Kṛṣṇa consciousness are suffering the pangs of material existence. To preach Kṛṣṇa consciousness is the best welfare activity. Indeed, it is described by Śrī Caitanya Mahāprabhu as para-upakāra, work for the true benefit of others. The activities of para-upakāra have been especially entrusted to those who have taken birth in India as human beings.</p>
</div>
</div>
<div id="SB7919_12" class="quote" parent="SB_Canto_7" book="SB" index="377" link="SB 7.9.19" link_text="SB 7.9.19">
<span class="link">[[Vanisource:SB 7.9.19|SB 7.9.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Therefore even though so-called philosophers and scientists try to surmount the onslaught of material nature, they have not been able to do so. Kṛṣṇa says in Bhagavad-gītā (13.9) that the real sufferings of the material world are four—janma-mṛtyu jarā-vyādhi (birth, death, old age and disease). In the history of the world, no one has been successful in conquering these miseries imposed by material nature. prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ([[Vanisource:BG 3.27 (1972)|BG 3.27]]). Nature (prakṛti) is so strong that no one can overcome her stringent laws. So-called scientists, philosophers, religionists and politicians should therefore conclude that they cannot offer facilities to the people in general. They should make vigorous propaganda to awaken the populace and raise them to the platform of Kṛṣṇa consciousness. Our humble attempt to propagate the Kṛṣṇa consciousness movement all over the world is the only remedy that can bring about a peaceful and happy life. We can never be happy without the mercy of the Supreme Lord (tvad-upekṣitānām). If we keep displeasing our supreme father, we shall never be happy within this material world, in either the upper or lower planetary systems.</p>
</div>
</div>
<div id="SB71039_13" class="quote" parent="SB_Canto_7" book="SB" index="451" link="SB 7.10.39" link_text="SB 7.10.39">
<span class="link">[[Vanisource:SB 7.10.39|SB 7.10.39, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The mystery of yogic meditation is explained here. Real yogīs always meditate on the form of Viṣṇu within their hearts. Consequently, at the time of death they give up their bodies while thinking of the form of Viṣṇu and thus attain Viṣṇuloka, Vaikuṇṭhaloka, where they receive bodily features the same as those of the Lord. From the Sixth Canto we have already learned that when the Viṣṇudūtas came from Vaikuṇṭha to deliver Ajāmila, they looked exactly like Viṣṇu, with four hands and the same features as Viṣṇu. Therefore, we may conclude that if one practices thinking of Viṣṇu and is fully absorbed in thinking of Him at the time of death, one returns home, back to Godhead. Even enemies of Kṛṣṇa who thought of Kṛṣṇa in fear (bhaya), such as King Kaṁsa, received bodies in a spiritual identity similar to that of the Lord.</p>
</div>
</div>
<div id="SB71049_14" class="quote" parent="SB_Canto_7" book="SB" index="460" link="SB 7.10.49" link_text="SB 7.10.49">
<span class="link">[[Vanisource:SB 7.10.49|SB 7.10.49, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There is always a difference of opinion about the Absolute Truth. One class of transcendentalists concludes that the Absolute Truth is impersonal, and another class concludes that the Absolute Truth is a person. In Bhagavad-gītā, the Absolute Truth is accepted as the Supreme Person. Indeed, that Supreme Person Himself, Lord Kṛṣṇa, instructs in Bhagavad-gītā, brahmaṇo hi pratiṣṭhāham ([[Vanisource:BG 14.27 (1972)|BG 14.27]]), mattaḥ parataraṁ nānyat ([[Vanisource:BG 7.7 (1972)|BG 7.7]]). "The impersonal Brahman is My partial manifestation, and there is no truth superior to Me." That same Kṛṣṇa, the Supreme Personality of Godhead, acted as the supreme friend and relative of the Pāṇḍavas, and sometimes He even acted as their servant by carrying a letter from the Pāṇḍavas to Dhṛtarāṣṭra and Duryodhana.</p>
</div>
</div>
<div id="SB7145_15" class="quote" parent="SB_Canto_7" book="SB" index="585" link="SB 7.14.5" link_text="SB 7.14.5">
<span class="link">[[Vanisource:SB 7.14.5|SB 7.14.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A wise man, however, learns from the śāstras and guru that we living entities are all eternal but are put into troublesome conditions because of associating with different modes under the laws of material nature. He therefore concludes that in the human form of life he should not endeavor for unnecessary necessities, but should live a very simple life, just maintaining body and soul together. Certainly one requires some means of livelihood, and according to one's varṇa and āśrama this means of livelihood is prescribed in the śāstras. One should be satisfied with this. Therefore, instead of hankering for more and more money, a sincere devotee of the Lord tries to invent some ways to earn his livelihood, and when he does so Kṛṣṇa helps him. Earning one's livelihood, therefore, is not a problem. The real problem is how to get free from the bondage of birth, death and old age. Attaining this freedom, and not inventing unnecessary necessities, is the basic principle of Vedic civilization. One should be satisfied with whatever means of life comes automatically. The modern materialistic civilization is just the opposite of the ideal civilization. Every day the so-called leaders of modern society invent something contributing to a cumbersome way of life that implicates people more and more in the cycle of birth, death, old age and disease.</p>
</div>
</div>
<div id="SB71566_16" class="quote" parent="SB_Canto_7" book="SB" index="677" link="SB 7.15.66" link_text="SB 7.15.66">
<span class="link">[[Vanisource:SB 7.15.66|SB 7.15.66, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"O best among the twice-born, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties (dharma) according to caste divisions and order of life, is to please the Lord Hari." ([[Vanisource:SB 1.2.13|SB 1.2.13]]) Everyone should act according to his occupational duties just to please the Supreme Personality of Godhead. Then everyone will be happy.</p>
</div>
</div>
<div id="SB_Canto_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
</div>
<div id="SB8114_0" class="quote" parent="SB_Canto_8" book="SB" index="15" link="SB 8.1.14" link_text="SB 8.1.14">
<span class="link">[[Vanisource:SB 8.1.14|SB 8.1.14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"O best among the twice-born, it is concluded that the highest perfection one can achieve, by discharging his prescribed duties (dharma) according to caste divisions and order of life, is to please the Lord Hari." ([[Vanisource:SB 1.2.13|SB 1.2.13]]) According to Vedic principles, everyone must act according to his classification as brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha or sannyāsī. Everyone should progress toward perfection by acting in such a way that Kṛṣṇa will be pleased (saṁsiddhir hari-toṣaṇam). One cannot please Kṛṣṇa by sitting idly; one must act according to the directions of the spiritual master for the sake of pleasing the Supreme Personality of Godhead, and then one will gradually come to the stage of pure devotional service.</p>
</div>
</div>
<div id="SB8330_1" class="quote" parent="SB_Canto_8" book="SB" index="84" link="SB 8.3.30" link_text="SB 8.3.30">
<span class="link">[[Vanisource:SB 8.3.30|SB 8.3.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It may also be concluded that since a tree lives on the strength of its root and when the root is nourished with water all the parts of the tree are nourished, one should worship the Supreme Personality of Godhead, who is the original root of everything. Although the Supreme Personality of Godhead is very difficult to approach, He is very near to us because He lives within our hearts. As soon as the Lord understands that one is seeking His favor by fully surrendering, naturally He immediately takes action. Therefore although the demigods did not come to the aid of Gajendra, the Supreme Personality of Godhead immediately appeared before him because of his fervent prayer. This does not mean that the demigods were angry with Gajendra, for actually when Lord Viṣṇu is worshiped, all the other demigods are also worshiped. Yasmin tuṣṭe jagat tuṣṭam: if the Supreme Personality of Godhead is satisfied, everyone is satisfied.</p>
</div>
</div>
<div id="SB82315_2" class="quote" parent="SB_Canto_8" book="SB" index="798" link="SB 8.23.15" link_text="SB 8.23.15">
<span class="link">[[Vanisource:SB 8.23.15|SB 8.23.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging his prescribed duties according to caste divisions and orders of life is to please the Personality of Godhead." Everything is meant to satisfy the Supreme Personality of Godhead. Therefore, since Bali Mahārāja had satisfied the Lord, he had no faults, and Śukrācārya admitted that cursing him was not good.</p>
</div>
</div>
<div id="SB_Canto_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
</div>
<div id="SB92466_0" class="quote" parent="SB_Canto_9" book="SB" index="869" link="SB 9.24.66" link_text="SB 9.24.66">
<span class="link">[[Vanisource:SB 9.24.66|SB 9.24.66, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Reciprocations of loving affairs in ecstasy are possible only in Vṛndāvana. Therefore just after His appearance as the son of Vasudeva, the Lord immediately left for Vṛndāvana. In Vṛndāvana, the Lord not only took part in loving affairs with His father and mother, the gopīs and the cowherd boys, but also gave liberation to many demons by killing them. As stated in Bhagavad-gītā (4.8), paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām: the Lord appears in order to protect the devotees and kill the demons. This was fully exhibited by His personal behavior. In Bhagavad-gītā the Lord is understood by Arjuna to be puruṣaṁ śāśvataṁ divyam—the eternal, transcendental Supreme Person. Here also we find the words utpādya teṣu puruṣaḥ. Therefore it is to be concluded that the Absolute Truth is puruṣa, a person. The impersonal feature is but one of the features of His personality. Ultimately, He is a person; He is not impersonal. And not only is He puruṣa, a person, but He is the līlā-puruṣottama, the best of all persons.</p>
</div>
</div>
<div id="SB_Canto_101_to_1013" class="sub_section" sec_index="10" parent="Srimad-Bhagavatam" text="SB Canto 10.1 to 10.13"><h3>SB Canto 10.1 to 10.13</h3>
</div>
<div id="SB1011_0" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="2" link="SB 10.1.1" link_text="SB 10.1.1">
<span class="link">[[Vanisource:SB 10.1.1|SB 10.1.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Bhāgavatam gives sufficient evidence of this when it clearly says, yogamāyām upāśritaḥ. On the other hand, there were asuras headed by Śālva and kṣatriyas like Duryodhana who were bereft of devotional service in spite of seeing Kṛṣṇa's carrier Garuḍa and the universal form, and who could not understand Kṛṣṇa to be the Supreme Personality of Godhead. This was also bewilderment, but this bewilderment was due to mahāmāyā. Therefore it is to be concluded that the māyā which drags a person from the Supreme Personality of Godhead is called jaḍamāyā, and the māyā which acts on the transcendental platform is called yogamāyā. When Nanda Mahārāja was taken away by Varuṇa, he saw Kṛṣṇa's opulence, but nonetheless he thought of Kṛṣṇa as his son. Such feelings of parental love in the spiritual world are acts of yogamāyā, not of jaḍamāyā, or mahāmāyā. This is the opinion of Śrīla Viśvanātha Cakravartī Ṭhākura.</p>
</div>
</div>
<div id="SB1031517_1" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="114" link="SB 10.3.15-17" link_text="SB 10.3.15-17">
<span class="link">[[Vanisource:SB 10.3.15-17|SB 10.3.15-17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Yet one should not conclude that because He is spread all over He has lost His personal existence. To refute such arguments, the Lord says, "I am everywhere, and everything is in Me, but still I am aloof." For example, a king heads a government which is but the manifestation of the king's energy; the different governmental departments are nothing but the energies of the king, and each department is resting on the king's power. But still one cannot expect the king to be present in every department personally. That is a crude example. Similarly, all the manifestations that we see, and everything that exists, both in this material world and in the spiritual world, are resting on the energy of the Supreme Personality of Godhead. The creation takes place by the diffusion of His different energies, and, as stated in the Bhagavad-gītā, He is everywhere present by His personal representation, the diffusion of His different energies.</p>
</div>
</div>
<div id="SB10319_2" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="116" link="SB 10.3.19" link_text="SB 10.3.19">
<span class="link">[[Vanisource:SB 10.3.19|SB 10.3.19, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O my Lord, learned Vedic scholars conclude that the creation, maintenance and annihilation of the entire cosmic manifestation are performed by You, who are free from endeavor, unaffected by the modes of material nature, and changeless in Your spiritual situation. There are no contradictions in You, who are the Supreme Personality of Godhead, Para-brahman. Because the three modes of material nature-sattva, rajas and tamas—are under Your control, everything takes place automatically.</p>
</div>
</div>
<div id="SB10815_3" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="308" link="SB 10.8.15" link_text="SB 10.8.15">
<span class="link">[[Vanisource:SB 10.8.15|SB 10.8.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">If we analyze the nirukti, or semantic derivation, of the word "Kṛṣṇa," we find that na signifies that He stops the repetition of birth and death, and kṛṣ means sattārtha, or "existence." (Kṛṣṇa is the whole of existence.) Also, kṛṣ means "attraction," and na means ānanda, or "bliss." Kṛṣṇa is known as Mukunda because He wants to give everyone spiritual, eternal, blissful life. Unfortunately, because of the living entity's little independence, the living entity wants to "deprogram" the program of Kṛṣṇa. This is the material disease. Nonetheless, because Kṛṣṇa wants to give transcendental bliss to the living entities, He appears in various forms. Therefore He is called Kṛṣṇa. Because Gargamuni was an astrologer, he knew what others did not know. Yet Kṛṣṇa has so many names that even Gargamuni did not know them all. It is to be concluded that Kṛṣṇa, according to His transcendental activities, has many names and many forms.</p>
</div>
</div>
<div id="SB10840_4" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="331" link="SB 10.8.40" link_text="SB 10.8.40">
<span class="link">[[Vanisource:SB 10.8.40|SB 10.8.40, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When mother Yaśodā saw this wonderful manifestation within the mouth of her child, she began to argue within herself about whether it was a dream. Then she considered, "I am not dreaming, because my eyes are open. I am actually seeing what is happening. I am not sleeping, nor am I dreaming. Then maybe this is an illusion created by devamāyā. But that is also not possible. What business would the demigods have showing such things to me? I am an insignificant woman with no connection with the demigods. Why should they take the trouble to put me into devamāyā? That also is not possible." Then mother Yaśodā considered whether the vision might be due to bewilderment: "I am fit in health; I am not diseased. Why should there be any bewilderment? It is not possible that my brain is deranged, since I am ordinarily quite fit to think. Then this vision must be due to some mystic power of my son, as predicted by Gargamuni." Thus she finally concluded that the vision was due to her son's activities, and nothing else.</p>
</div>
</div>
<div id="SB10841_5" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="332" link="SB 10.8.41" link_text="SB 10.8.41">
<span class="link">[[Vanisource:SB 10.8.41|SB 10.8.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Mother Yaśodā, being a simple woman, could not find out the real cause of the vision; therefore, out of maternal affection, she simply offered obeisances unto the Supreme Lord to protect her child. She could do nothing but offer obeisances to the Lord. It is said, acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet (Mahābhārata, Bhīṣma parva 5.22). One should not try to understand the supreme cause by argument or reasoning. When we are beset by some problem for which we can find no reason, there is no alternative than to surrender to the Supreme Lord and offer Him our respectful obeisances. Then our position will be secure. This was the means adopted in this instance also by mother Yaśodā. Whatever happens, the original cause is the Supreme Personality of Godhead (sarva-kāraṇa-kāraṇam (Bs. 5.1)). When the immediate cause cannot be ascertained, let us simply offer our obeisances at the lotus feet of the Lord. Mother Yaśodā concluded that the wonderful things she saw within the mouth of her child were due to Him, although she could not clearly ascertain the cause.</p>
</div>
</div>
<div id="SB1097_6" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="350" link="SB 10.9.7" link_text="SB 10.9.7">
<span class="link">[[Vanisource:SB 10.9.7|SB 10.9.7, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Mother Yaśodā, after taking down the hot milk from the oven, returned to the churning spot, and when she saw that the container of yogurt was broken and that Kṛṣṇa was not present, she concluded that the breaking of the pot was the work of Kṛṣṇa.</p>
</div>
<div class="purport text"><p>Seeing the pot broken and Kṛṣṇa not present, Yaśodā definitely concluded that the breaking of the pot was the work of Kṛṣṇa. There was no doubt about it.</p>
</div>
</div>
<div id="SB1091314_7" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="356" link="SB 10.9.13-14" link_text="SB 10.9.13-14">
<span class="link">[[Vanisource:SB 10.9.13-14|SB 10.9.13-14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In Bhagavad-gītā (10.12), Kṛṣṇa is described as the Supreme Brahman (paraṁ brahma paraṁ dhāma). The word brahma means "the greatest." Kṛṣṇa is greater than the greatest, being unlimited and all-pervading. How can it be possible for the all-pervading to be measured or bound? Then again, Kṛṣṇa is the time factor. Therefore, He is all-pervading not only in space but also in time. We have measurements of time, but although we are limited by past, present and future, for Kṛṣṇa these do not exist. Every individual person can be measured, but Kṛṣṇa has already shown that although He also is an individual, the entire cosmic manifestation is within His mouth. All these points considered, Kṛṣṇa cannot be measured. How then did Yaśodā want to measure Him and bind Him? We must conclude that this took place simply on the platform of pure transcendental love. This was the only cause.</p>
</div>
</div>
<div id="SB101234_8" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="493" link="SB 10.12.34" link_text="SB 10.12.34">
<span class="link">[[Vanisource:SB 10.12.34|SB 10.12.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"Learned sages have definitely concluded that the infallible purpose of the advancement of knowledge, austerity, Vedic study, sacrifice, the chanting of hymns, and charity is found in the transcendental descriptions of the qualities of the Lord, who is defined in choice poetry." ([[Vanisource:SB 1.5.22|SB 1.5.22]]) This is the perfection of life. One should be trained how to glorify the Supreme Personality of Godhead by one's respective qualities. Education, austerity, penance or, in the modern world, business, industry, education and so on-all should be engaged in glorifying the Lord. Then everyone in the world will be happy.</p>
</div>
</div>
<div id="SB101337_9" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="541" link="SB 10.13.37" link_text="SB 10.13.37">
<span class="link">[[Vanisource:SB 10.13.37|SB 10.13.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Balarāma was surprised. This extraordinary show of affection, He thought, was something mystical, performed either by the demigods or some wonderful man. Otherwise, how could this wonderful change take place? "This māyā might be some rākṣasī-māyā," He thought, "but how can rākṣasī-māyā have any influence upon Me? This is not possible. Therefore it must be the māyā of Kṛṣṇa." He thus concluded that the mystical change must have been caused by Kṛṣṇa, whom Balarāma considered His worshipable Personality of Godhead. He thought, "It was arranged by Kṛṣṇa, and even I could not check its mystic power." Thus Balarāma understood that all these boys and calves were only expansions of Kṛṣṇa.</p>
</div>
</div>
<div id="SB101341_10" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="545" link="SB 10.13.41" link_text="SB 10.13.41">
<span class="link">[[Vanisource:SB 10.13.41|SB 10.13.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">For one year Lord Brahmā kept the calves and boys lying down in a cave by his mystic power. Therefore when Brahmā saw Lord Kṛṣṇa still playing with all the cows and calves, he began trying to reason about what was happening. "What is this?" he thought. "Maybe I took those calves and cowherd boys away but now they have been taken from that cave. Is this what has happened? Has Kṛṣṇa brought them back here?" Then, however, Lord Brahmā saw that the calves and boys he had taken were still in the same mystic māyā into which he had put them. Thus he concluded that the calves and cowherd boys now playing with Kṛṣṇa were different from the ones in the cave. He could understand that although the original calves and boys were still in the cave where he had put them, Kṛṣṇa had expanded Himself and so the present demonstration of calves and boys consisted of expansions of Kṛṣṇa. They had the same features, the same mentality and the same intentions, but they were all Kṛṣṇa.</p>
</div>
</div>
<div id="SB_Cantos_1014_to_12_Translations_Only" class="sub_section" sec_index="11" parent="Srimad-Bhagavatam" text="SB Cantos 10.14 to 12 (Translations Only)"><h3>SB Cantos 10.14 to 12 (Translations Only)</h3>
</div>
<div id="SB101427_1" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="28" link="SB 10.14.27" link_text="SB 10.14.27">
<span class="link">[[Vanisource:SB 10.14.27|SB 10.14.27, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Just see the foolishness of those ignorant persons who consider You to be some separated manifestation of illusion and who consider the self, which is actually You, to be something else, the material body. Such fools conclude that the supreme soul is to be searched for somewhere outside Your supreme personality.</p>
</div>
</div>
<div id="SB10161315_2" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="126" link="SB 10.16.13-15" link_text="SB 10.16.13-15">
<span class="link">[[Vanisource:SB 10.16.13-15|SB 10.16.13-15, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Seeing the inauspicious omens, Nanda Mahārāja and the other cowherd men were fearful, for they knew that Kṛṣṇa had gone to herd the cows that day without His elder brother, Balarāma. Because they had dedicated their minds to Kṛṣṇa, accepting Him as their very life, they were unaware of His great power and opulence. Thus they concluded that the inauspicious omens indicated He had met with death, and they were overwhelmed with grief, lamentation and fear. All the inhabitants of Vṛndāvana, including the children, women and elderly persons, thought of Kṛṣṇa just as a cow thinks of her helpless young calf, and thus these poor, suffering people rushed out of the village, intent upon finding Him.</p>
</div>
</div>
<div id="SB10202_3" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="252" link="SB 10.20.2" link_text="SB 10.20.2">
<span class="link">[[Vanisource:SB 10.20.2|SB 10.20.2, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The elder cowherd men and ladies were amazed to hear this account, and they concluded that Kṛṣṇa and Balarāma must be exalted demigods who had appeared in Vṛndāvana.</p>
</div>
</div>
<div id="SB104822_4" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="1298" link="SB 10.48.22" link_text="SB 10.48.22">
<span class="link">[[Vanisource:SB 10.48.22|SB 10.48.22, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Since it has never been demonstrated that You are covered by material, bodily designations, it must be concluded that for You there is neither birth in a literal sense nor any duality. Therefore You never undergo bondage or liberation, and if You appear to, it is only because of Your desire that we see You in that way, or simply because of our lack of discrimination.</p>
</div>
</div>
<div id="SB105224_5" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="1467" link="SB 10.52.24" link_text="SB 10.52.24">
<span class="link">[[Vanisource:SB 10.52.24|SB 10.52.24, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Lord Kṛṣṇa knew that Rukmiṇī possessed intelligence, auspicious bodily markings, beauty, proper behavior and all other good qualities. Concluding that she would be an ideal wife for Him, He made up His mind to marry her.</p>
</div>
</div>
<div id="SB107922_6" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="2572" link="SB 10.79.22" link_text="SB 10.79.22">
<span class="link">[[Vanisource:SB 10.79.22|SB 10.79.22, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Lord heard from some brāhmaṇas how all the kings involved in the battle between the Kurus and Pāṇḍavas had been killed. From this He concluded that the earth was now relieved of her burden.</p>
</div>
</div>
<div id="SB107929_7" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="2579" link="SB 10.79.29" link_text="SB 10.79.29">
<span class="link">[[Vanisource:SB 10.79.29|SB 10.79.29, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Concluding that the battle was the arrangement of fate, Lord Balarāma went back to Dvārakā. There He was greeted by Ugrasena and His other relatives, who were all delighted to see Him.</p>
</div>
</div>
<div id="SB108415_8" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="2751" link="SB 10.84.15" link_text="SB 10.84.15">
<span class="link">[[Vanisource:SB 10.84.15|SB 10.84.15, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">For some time the sages pondered the Supreme Lord's behavior, which resembled that of a subordinate living being. They concluded that He was acting this way to instruct the people in general. Thus they smiled and spoke to Him, the spiritual master of the universe.</p>
</div>
</div>
<div id="SB108435_9" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="2769" link="SB 10.84.35" link_text="SB 10.84.35">
<span class="link">[[Vanisource:SB 10.84.35|SB 10.84.35, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">(The sages said:) It has been definitely concluded that work is counteracted by further work when one executes Vedic sacrifices as a means of worshiping Viṣṇu, the Lord of all sacrifices, with sincere faith.</p>
</div>
</div>
<div id="SB108557_10" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="2853" link="SB 10.85.57" link_text="SB 10.85.57">
<span class="link">[[Vanisource:SB 10.85.57|SB 10.85.57, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Seeing her sons return from death and then depart again, saintly Devakī was struck with wonder, O King. She concluded that this was all simply an illusion created by Kṛṣṇa.</p>
</div>
</div>
<div id="SB108737_11" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="2949" link="SB 10.87.37" link_text="SB 10.87.37">
<span class="link">[[Vanisource:SB 10.87.37|SB 10.87.37, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Since this universe did not exist prior to its creation and will no longer exist after its annihilation, we conclude that in the interim it is nothing more than a manifestation imagined to be visible within You, whose spiritual enjoyment never changes. We liken this universe to the transformation of various material substances into diverse forms. Certainly those who believe that this figment of the imagination is substantially real are less intelligent.</p>
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<div id="SB108962_12" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="3049" link="SB 10.89.62" link_text="SB 10.89.62">
<span class="link">[[Vanisource:SB 10.89.62|SB 10.89.62, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Having seen the domain of Lord Viṣṇu, Arjuna was totally amazed. He concluded that whatever extraordinary power a person exhibits can only be a manifestation of Śrī Kṛṣṇa's mercy.</p>
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<div id="SB112348_13" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="4050" link="SB 11.23.48" link_text="SB 11.23.48">
<span class="link">[[Vanisource:SB 11.23.48|SB 11.23.48, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Failing to conquer this irrepressible enemy, the mind, whose urges are intolerable and who torments the heart, many people are completely bewildered and create useless quarrel with others. Thus they conclude that other people are either their friends, their enemies or parties indifferent to them.</p>
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