View source for Evidence (SB)

<div id="compilation">
<div id="facts">
{{terms|"evidence"|"evidenced"|"evidences"|"evident"|"evidential"|"evidentially"|"evidently"}}
{{notes|}}
{{compiler|Visnu Murti|Mayapur}}
{{complete|ALL}}
{{first|22Feb12}}
{{last|28Feb12}}
{{totals_by_section|BG=0|SB=83|CC=0|OB=0|Lec=0|Con=0|Let=0}}
{{total|83}}
{{toc right}}
[[Category:Evidence|1]]
[[Category:Compilations from Books]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Preface_and_Introduction" class="sub_section" sec_index="0" parent="Srimad-Bhagavatam" text="SB Preface and Introduction"><h3>SB Preface and Introduction</h3>
</div>
<div id="SBIntroduction_0" class="quote" parent="SB_Preface_and_Introduction" book="SB" index="1" link="SB Introduction" link_text="SB Introduction">
<span class="link">[[Vanisource:SB Introduction|SB Introduction]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"The Vedas inform us that He alone became many, and when He so desires He glances over material nature. Before He glanced over material nature there was no material cosmic creation. Therefore, His glance is not material. Material mind or senses were unborn when the Lord glanced over material nature. Thus evidence in the Vedas proves that beyond a doubt the Lord has transcendental eyes and a transcendental mind. They are not material. His impersonality therefore is a negation of His materiality, but not a denial of His transcendental personality.</p>
<p>"Brahman ultimately refers to the Personality of Godhead. Impersonal Brahman realization is just the negative conception of the mundane creations. Paramātmā is the localized aspect of Brahman within all kinds of material bodies. Ultimately the Supreme Brahman realization is the realization of the Personality of Godhead. Lord Śrī Kṛṣṇa is that Supreme Personality of Godhead according to all evidence of the revealed scriptures. He is the ultimate source of viṣṇu-tattvas.</p>
</div>
</div>
<div id="SBIntroduction_1" class="quote" parent="SB_Preface_and_Introduction" book="SB" index="1" link="SB Introduction" link_text="SB Introduction">
<span class="link">[[Vanisource:SB Introduction|SB Introduction]]: </span><div style="display: inline;" class="text"><p style="display: inline;">After some time the Lord again started on His tour towards northern India, and He decided to visit Vṛndāvana and its neighboring places. He passed through the jungles of Jharikhaṇḍa (Madhya Bhārata), and all the wild animals also joined His saṅkīrtana movement. The wild tigers, elephants, bears and deer all together accompanied the Lord, and the Lord accompanied them in saṅkīrtana. By this He proved that by the propagation of the saṅkīrtana movement (congregational chanting and glorifying of the name of the Lord) even the wild animals can live in peace and friendship, and what to speak of men who are supposed to be civilized. No man in the world will refuse to join the saṅkīrtana movement. Nor is the Lord's saṅkīrtana movement restricted to any caste, creed, color or species. Here is direct evidence of His great mission: He allowed even the wild animals to partake in His great movement.</p>
</div>
</div>
<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB1324_0" class="quote" parent="SB_Canto_1" book="SB" index="80" link="SB 1.3.24" link_text="SB 1.3.24">
<span class="link">[[Vanisource:SB 1.3.24|SB 1.3.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The subject matter has already been discussed in the conversation between Lord Caitanya and Maulana Chand Kazi Shaheb. The animal sacrifice as stated in the Vedas is different from the unrestricted animal-killing in the slaughterhouse. Because the asuras or the so-called scholars of Vedic literatures put forward the evidence of animal-killing in the Vedas, Lord Buddha superficially denied the authority of the Vedas. This rejection of the Vedas by Lord Buddha was adopted in order to save people from the vice of animal-killing as well as to save the poor animals from the slaughtering process of their big brothers who clamor for universal brotherhood, peace, justice and equity. There is no justice when there is animal-killing. Lord Buddha wanted to stop it completely, and therefore his cult of ahiṁsā was propagated not only in India but also outside the country.</p>
</div>
</div>
<div id="SB177_1" class="quote" parent="SB_Canto_1" book="SB" index="216" link="SB 1.7.7" link_text="SB 1.7.7">
<span class="link">[[Vanisource:SB 1.7.7|SB 1.7.7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The foolish politicians may go on holding peace and summit conferences for hundreds of years, but they will fail to achieve success. Until we reach the stage of reestablishing our lost relation with Kṛṣṇa, the illusion of accepting the body as the self will prevail, and thus fearfulness will also prevail. As for the validity of Śrī Kṛṣṇa as the Supreme Personality of Godhead, there are hundreds and thousands of evidences from revealed scriptures, and there are hundreds and thousands of evidences from personal experiences of devotees in various places like Vṛndāvana, Navadvīpa and Purī. Even in the Kaumudī dictionary the synonyms of Kṛṣṇa are given as the son of Yaśodā and the Supreme Personality of Godhead Para-brahman. The conclusion is that simply by hearing the Vedic literature Śrīmad-Bhāgavatam, one can have direct connection with the Supreme Personality of Godhead Śrī Kṛṣṇa, and thereby one can attain the highest perfection of life by transcending worldly miseries, illusion and fearfulness. These are practical tests for one who has actually given a submissive hearing to the readings of the Śrīmad-Bhāgavatam.</p>
</div>
</div>
<div id="SB1846_2" class="quote" parent="SB_Canto_1" book="SB" index="311" link="SB 1.8.46" link_text="SB 1.8.46">
<span class="link">[[Vanisource:SB 1.8.46|SB 1.8.46, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">King Yudhiṣṭhira, who was much aggrieved, could not be convinced, despite instructions by great sages headed by Vyāsa and the Lord Kṛṣṇa Himself, the performer of superhuman feats, and despite all historical evidence.</p>
</div>
</div>
<div id="SB1846_3" class="quote" parent="SB_Canto_1" book="SB" index="311" link="SB 1.8.46" link_text="SB 1.8.46">
<span class="link">[[Vanisource:SB 1.8.46|SB 1.8.46, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This mass killing simply to enthrone Mahārāja Yudhiṣṭhira was too mortifying, so he tried to be convinced with evidences from histories by great sages like Vyāsa and the Lord Himself that the fight was just because the cause was just. But Mahārāja Yudhiṣṭhira would not be satisfied, even though he was instructed by the greatest personalities of the time. Kṛṣṇa is designated herein as the performer of superhuman actions, but in this particular instance neither He nor Vyāsa could convince King Yudhiṣṭhira. Does it mean that He failed to be a superhuman actor? No, certainly not. The interpretation is that the Lord as īśvara, or the Supersoul in the hearts of both King Yudhiṣṭhira and Vyāsa, performed still more superhuman action because the Lord desired it. As Supersoul of King Yudhiṣṭhira, He did not allow the King to be convinced by the words of Vyāsa and others, including Himself, because He desired that the King hear instructions from the dying Bhīṣmadeva, who was another great devotee of the Lord.</p>
</div>
</div>
<div id="SB1851_4" class="quote" parent="SB_Canto_1" book="SB" index="316" link="SB 1.8.51" link_text="SB 1.8.51">
<span class="link">[[Vanisource:SB 1.8.51|SB 1.8.51, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The way of work (karma) is like that. It creates one action and another reaction simultaneously and thus increases the chain of material activities, binding the performer in material bondage. In the Bhagavad-gītā (Bg. 9.27-28) the remedy is suggested that such actions and reactions of the path of work can be checked only when work is done on behalf of the Supreme Lord. The Battle of Kurukṣetra was actually fought by the will of the Supreme Lord Śrī Kṛṣṇa, as it is evident from His version, and only by His will was Yudhiṣṭhira placed on the throne of Hastināpura. Therefore, factually no sin whatsoever touched the Pāṇḍavas, who were only the order carriers of the Lord. For others, who declare war out of personal interest, the whole responsibility lies on them.</p>
</div>
</div>
<div id="SB1936_5" class="quote" parent="SB_Canto_1" book="SB" index="352" link="SB 1.9.36" link_text="SB 1.9.36">
<span class="link">[[Vanisource:SB 1.9.36|SB 1.9.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The kings and the commanders were to stand in the front of the fighting soldiers. That was the system of actual fighting. The kings and commanders were not so-called presidents or ministers of defense as they are today. They would not stay home while the poor soldiers or mercenaries were fighting face to face. This may be the regulation of modern democracy, but when actual monarchy was prevailing, the monarchs were not cowards elected without consideration of qualification. As it was evident from the Battlefield of Kurukṣetra, all the executive heads of both parties, like Droṇa, Bhīṣma, Arjuna and Duryodhana, were not sleeping; all of them were actual participants in the fighting, which was selected to be executed at a place away from the civil residential quarters. This means that the innocent citizens were immune from all effects of fighting between the rival royal parties. The citizens had no business in seeing what was going to happen during such fighting. They were to pay one fourth of their income to the ruler, whether he be Arjuna or Duryodhana.</p>
</div>
</div>
<div id="SB11128_6" class="quote" parent="SB_Canto_1" book="SB" index="424" link="SB 1.11.28" link_text="SB 1.11.28">
<span class="link">[[Vanisource:SB 1.11.28|SB 1.11.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It appears that Vasudeva, the father of Lord Kṛṣṇa, had completely separate residential quarters where he lived with his eighteen wives, out of whom Śrīmatī Devakī is the real mother of Lord Kṛṣṇa. But in spite of this, all other stepmothers were equally affectionate to Him, as will be evident from the following verse. Lord Kṛṣṇa also did not distinguish His real mother from His stepmothers, and He equally offered His obeisances unto all the wives of Vasudeva present on the occasion. According to scriptures also, there are seven mothers: (1) the real mother, (2) the wife of the spiritual master, (3) the wife of a brāhmaṇa, (4) the wife of the king, (5) the cow, (6) the nurse, and (7) the earth. All of them are mothers. Even by this injunction of the śāstras, the stepmother, who is the wife of the father, is also as good as the mother because the father is also one of the spiritual masters. Lord Kṛṣṇa, the Lord of the universe, plays the part of an ideal son just to teach others how to treat their stepmothers.</p>
</div>
</div>
<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
</div>
<div id="SB2111_0" class="quote" parent="SB_Canto_2" book="SB" index="12" link="SB 2.1.11" link_text="SB 2.1.11">
<span class="link">[[Vanisource:SB 2.1.11|SB 2.1.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This means that hearing from the authorities is the first essential. Hearing of the holy name gradually promotes one to the stage of hearing about His form, about His attributes, His pastimes and so on, and thus the necessity of the chanting of His glories develops successively. This process is recommended not only for the successful execution of devotional service, but also even for those who are materially attached. According to Śrī Śukadeva Gosvāmī, this way of attaining success is an established fact, concluded not only by him, but also by all other previous ācāryas. Therefore, there is no need of further evidence. The process is recommended not only for the progressive students in different departments of ideological success, but also for those who are already successful in their achievement as fruitive workers, as philosophers or as devotees of the Lord.</p>
</div>
</div>
<div id="SB2124_1" class="quote" parent="SB_Canto_2" book="SB" index="25" link="SB 2.1.24" link_text="SB 2.1.24">
<span class="link">[[Vanisource:SB 2.1.24|SB 2.1.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The asuras cannot recognize the existence of the Lord, although there are vivid descriptions of the Lord in the revealed scriptures, although the Lord incarnates and exhibits His uncommon strength and energy, and although He is accepted as the Supreme Personality of Godhead by learned scholars and saints like Vyāsadeva, Nārada, Asita and Devala in the past and by Arjuna in the Bhagavad-gītā, as also by the ācāryas like Śaṅkara, Rāmānuja, Madhva and Lord Śrī Caitanya in the modern age. The asuras do not accept any evidential proof from the revealed scriptures, nor do they recognize the authority of the great ācāryas. They want to see with their own eyes at once. Therefore they can see the gigantic body of the Lord as virāṭ, which will answer their challenge, and since they are accustomed to paying homage to superior material strength like that of the tiger, elephant and lightning, they can offer respect to the virāṭ-rūpa. Lord Kṛṣṇa, by the request of Arjuna, exhibited His virāṭ-rūpa for the asuras.</p>
</div>
</div>
<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;">And it is equally evident that our objects of perception are nothing but the products of the inexhaustible permutations and combinations of the forms taken by natural energy. 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. Therefore it is definite that matter and spirit are two different identities, and this conclusion is arrived at by the use of intelligence. Now we come to the point that the things which are seen by a little use of intelligence cannot be animate unless we accept someone as the user of or director of the intelligence. Intelligence gives one direction like some higher authority, and the living being cannot see or move or eat or do anything without the use of intelligence.</p>
</div>
</div>
<div id="SB299_3" class="quote" parent="SB_Canto_2" book="SB" index="287" link="SB 2.9.9" link_text="SB 2.9.9">
<span class="link">[[Vanisource:SB 2.9.9|SB 2.9.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Executing bhakti-yoga is exactly like sitting on the lotus sprouted out of the abdomen of the transcendental Personality of Godhead, for Lord Brahmā was seated there. Brahmājī was able to please the Lord, and the Lord was also pleased to show Brahmājī His personal abode. Śrīla Jīva Gosvāmī, in the comments of his Krama-sandarbha annotation of Śrīmad-Bhāgavatam, cites quotations from the Bṛhad-āraṇyaka Upaniṣad, Vedic evidence. It is said that Yājñavalkya described the transcendental abode of the Lord to Gārgī, and that the abode of the Lord is situated above the highest planet of the universe, namely Brahmaloka. This abode of the Lord, although described in revealed scriptures like the Bhagavad-gītā and the Śrīmad-Bhāgavatam, remains only a myth for the less intelligent class of men with a poor fund of knowledge.</p>
</div>
</div>
<div id="SB2936_4" 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;">Because the mystery was disclosed before Brahmājī by the Supreme Personality of Godhead, the mystery of all such inquiries regarding self-realization must be put before such a spiritual master, who is directly the representative of the Lord, acknowledged in that disciplic succession. Such a bona fide spiritual master is able to clear up the whole thing by evidence from the revealed scriptures, both direct and indirect. Although everyone is free to consult the revealed scriptures in this connection, one still requires the guidance of a bona fide spiritual master, and that is the direction in this verse. The bona fide spiritual master is the most confidential representative of the Lord, and one must receive direction from the spiritual master in the same spirit that Brahmājī received it from the Personality of Godhead, Lord Kṛṣṇa. The bona fide spiritual master in that bona fide chain of disciplic succession never claims to be the Lord Himself, although such a spiritual master is greater than the Lord in the sense that he can deliver the Lord by his personally realized experience. The Lord is not to be found simply by education or by a good fertile brain, but surely He can be found by the sincere student through the transparent medium of the bona fide spiritual master.</p>
</div>
</div>
<div id="SB21051_5" class="quote" parent="SB_Canto_2" book="SB" index="371" link="SB 2.10.51" link_text="SB 2.10.51">
<span class="link">[[Vanisource:SB 2.10.51|SB 2.10.51, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Any question that is put forward may be answered by quoting the authority, and that satisfies the saner section. That is the system even in the law court. The best lawyer gives evidence from the past judgment of the court without taking much trouble to establish his case. This is called the paramparā system, and learned authorities follow it without manufacturing rubbish interpretations.</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="SB319_0" class="quote" parent="SB_Canto_3" book="SB" index="9" link="SB 3.1.9" link_text="SB 3.1.9">
<span class="link">[[Vanisource:SB 3.1.9|SB 3.1.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Kṛṣṇa, who is the spiritual master of the entire universe, accepted the duty of a messenger, and, deputed by Arjuna, went to the assembly of King Dhṛtarāṣṭra on a peace mission. Kṛṣṇa is everyone's Lord, yet because He was the transcendental friend of Arjuna, He gladly accepted the role of messenger, exactly like an ordinary friend. That is the beauty of the Lord's behavior with His pure devotees. He reached the assembly and spoke about peace, and the message was relished by Bhīṣma and other great leaders because it was spoken by the Lord Himself. But due to the exhaustion of the pious results of their past deeds, Duryodhana, or his father, Dhṛtarāṣṭra, did not take the message very seriously. That is the way of persons who have no credit of pious deeds. By past pious deeds, one may become the king of a country, but because the results of the pious acts of Duryodhana and company were dwindling, it became evident from their actions that they were sure to lose the kingdom to the Pāṇḍavas. The message of Godhead is always like nectar to the devotees, but it is just the opposite to the nondevotees. Sugar candy is always sweet to a healthy man, but it tastes very bitter to persons suffering from jaundice.</p>
</div>
</div>
<div id="SB326_1" class="quote" parent="SB_Canto_3" book="SB" index="51" link="SB 3.2.6" link_text="SB 3.2.6">
<span class="link">[[Vanisource:SB 3.2.6|SB 3.2.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As one cultivates a seed by pouring water to fructify it, the seed of devotional service sown in the heart of the devotee may be cultured by pouring water in the form of hearing and chanting of the holy name and pastimes of the Lord. The creeper of devotional service, so nourished, gradually grows, and the devotee, acting as a gardener, goes on pouring the water of constant hearing and chanting. The creeper of devotional service gradually grows so high that it passes through the entire material universe and enters into the spiritual sky, growing still higher and higher until it reaches the planet Goloka Vṛndāvana. The devotee-gardener is in touch with the abode of the Lord even from the material plane by dint of performing devotional service to the Lord simply by hearing and chanting. As a creeper takes shelter of another, stronger tree, similarly the creeper of devotional service, nourished by the devotee, takes shelter of the lotus feet of the Lord and thus becomes fixed. When the creeper is fixed, then the fruit of the creeper comes into existence, and the gardener who nourished it is able to enjoy this fruit of love, and his life becomes successful." That Uddhava attained this stage is evident from his dealings. He could simultaneously reach the supreme planet and still appear in this world.</p>
</div>
</div>
<div id="SB3210_2" class="quote" parent="SB_Canto_3" book="SB" index="55" link="SB 3.2.10" link_text="SB 3.2.10">
<span class="link">[[Vanisource:SB 3.2.10|SB 3.2.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead according to all the evidences of the Vedas. He is accepted by all ācāryas, including Śrīpāda Śaṅkarācārya. But when He was present in the world, different classes of men accepted Him differently, and therefore their calculations of the Lord were also different. Generally, persons who had faith in the revealed scriptures accepted the Lord as He is, and all of them merged into great bereavement when the Lord disappeared from the world. In the First Canto we have already discussed the lamentation of Arjuna and Yudhiṣṭhira, to whom the disappearance of Lord Kṛṣṇa was almost intolerable up to the end of their lives.</p>
</div>
</div>
<div id="SB3432_3" class="quote" parent="SB_Canto_3" book="SB" index="139" link="SB 3.4.32" link_text="SB 3.4.32">
<span class="link">[[Vanisource:SB 3.4.32|SB 3.4.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Śrī Kṛṣṇa is factually the spiritual master of the three worlds, and He is the original source of all Vedic knowledge. It is very difficult, however, to understand the personal feature of the Absolute Truth, even from the Vedas. His personal instructions are needed in order to understand the Personality of Godhead as the Supreme Absolute Truth. Bhagavad-gītā is the evidence of such transcendental knowledge in gist. One cannot know the Supreme Lord unless one is graced by the Lord Himself. Lord Kṛṣṇa exhibited this specific mercy towards Arjuna and Uddhava while He was in the material world.</p>
</div>
</div>
<div id="SB3731_4" class="quote" parent="SB_Canto_3" book="SB" index="265" link="SB 3.7.31" link_text="SB 3.7.31">
<span class="link">[[Vanisource:SB 3.7.31|SB 3.7.31, Purport]]: </span><div class="purport text">The combination of living entities in different modes of material nature is called crossbreeding. The faithless atheists do not believe in the existence of God, and thus their paths of philosophy are contradictory. Atheistic philosophies never agree with one another. Different species of life are evidence of varieties of mixtures of the modes of material nature.
</div>
</div>
<div id="SB3122_5" class="quote" parent="SB_Canto_3" book="SB" index="425" link="SB 3.12.2" link_text="SB 3.12.2">
<span class="link">[[Vanisource:SB 3.12.2|SB 3.12.2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Unless a living entity forgets his real identity, it is impossible for him to live in the material conditions of life. Therefore the first condition of material existence is forgetfulness of one's real identity. And by forgetting one's real identity, one is sure to be afraid of death, although a pure living soul is deathless and birthless. This false identification with material nature is the cause of false ownership of things which are offered by the arrangement of superior control. All material resources are offered to the living entity for his peaceful living and for the discharge of the duties of self-realization in conditioned life. But due to false identification, the conditioned soul becomes entrapped by the sense of false ownership of the property of the Supreme Lord. It is evident from this verse that Brahmā himself is a creation of the Supreme Lord, and the five kinds of nescience which condition the living entities in material existence are creations of Brahmā. It is simply ludicrous to think the living entity to be equal with the Supreme Being when one can understand that the conditioned souls are under the influence of Brahmā's magic wand. Patañjali also accepts that there are five kinds of nescience, as mentioned herein.</p>
</div>
</div>
<div id="SB3182223_6" class="quote" parent="SB_Canto_3" book="SB" index="720" link="SB 3.18.22-23" link_text="SB 3.18.22-23">
<span class="link">[[Vanisource:SB 3.18.22-23|SB 3.18.22-23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are two classes of living entities; one is called sura, or the demigods, and the other is called asura, or the demons. Demons are generally fond of worshiping the demigods, and there are evidences that by such worship they get extensive power for their sense gratification. This later proves to be a cause of trouble to the brāhmaṇas, demigods and other innocent living entities. Demons habitually find fault with the demigods, brāhmaṇas and innocent, to whom they are a constant source of fear. The way of the demon is to take power from the demigods and then tease the demigods themselves. There is an instance of a great devotee of Lord Śiva who obtained a boon from Lord Śiva that the head of whomever he touched with his hand would come off its trunk. As soon as the boon was offered to him, the demon wanted to touch the very head of Lord Śiva. That is their way. The devotees of the Supreme Personality of Godhead do not, however, ask any favor for sense gratification. Even if they are offered liberation, they refuse it. They are happy simply engaging in the transcendental loving service of the Lord.</p>
</div>
</div>
<div id="SB32113_7" class="quote" parent="SB_Canto_3" book="SB" index="829" link="SB 3.21.13" link_text="SB 3.21.13">
<span class="link">[[Vanisource:SB 3.21.13|SB 3.21.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">These statements are the pure devotional situation; for a devotee, the perfection of the senses is to engage in the service of the Lord. The sense of sight, when engaged in seeing the beauty of the Lord, is perfected; the power to hear, when engaged in hearing the glories of the Lord, is perfected; the power to taste, when one enjoys by eating prasāda, is perfected. When all the senses engage in relationship with the Personality of Godhead, one's perfection is technically called bhakti-yoga, which entails detaching the senses from material indulgence and attaching them to the service of the Lord. When one is freed from all designated conditional life and fully engages in the service of the Lord, one's service is called bhakti-yoga. Kardama Muni admits that seeing the Lord personally in bhakti-yoga is the perfection of sight. The exalted perfection of seeing the Lord is not exaggerated by Kardama Muni. He gives evidence that those who are actually elevated in yoga aspire in life after life to see this form of the Personality of Godhead. He was not a fictitious yogī. Those who are actually on the advanced path aspire only to see the eternal form of the Lord.</p>
</div>
</div>
<div id="SB32128_8" class="quote" parent="SB_Canto_3" book="SB" index="844" link="SB 3.21.28" link_text="SB 3.21.28">
<span class="link">[[Vanisource:SB 3.21.28|SB 3.21.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is also significantly noted here that Kardama Muni was a brāhmaṇa, whereas Emperor Svāyambhuva was a kṣatriya. Therefore, intercaste marriage was current even in those days. The system was that a brāhmaṇa could marry the daughter of a kṣatriya, but a kṣatriya could not marry the daughter of a brāhmaṇa. We have evidences from the history of the Vedic age that Śukrācārya offered his daughter to Mahārāja Yayāti, but the King had to refuse to marry the daughter of a brāhmaṇa; only with the special permission of the brāhmaṇa could they marry. Intercaste marriage, therefore, was not prohibited in the olden days, many millions of years ago, but there was a regular system of social behavior.</p>
</div>
</div>
<div id="SB32630_9" class="quote" parent="SB_Canto_3" book="SB" index="1075" link="SB 3.26.30" link_text="SB 3.26.30">
<span class="link">[[Vanisource:SB 3.26.30|SB 3.26.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Doubt is one of the important functions of intelligence; blind acceptance of something does not give evidence of intelligence. Therefore the word saṁśaya is very important; in order to cultivate intelligence, one should be doubtful in the beginning. But doubting is not very favorable when information is received from the proper source. In Bhagavad-gītā the Lord says that doubting the words of the authority is the cause of destruction.</p>
</div>
</div>
<div id="SB33226_10" class="quote" parent="SB_Canto_3" book="SB" index="1337" link="SB 3.32.26" link_text="SB 3.32.26">
<span class="link">[[Vanisource:SB 3.32.26|SB 3.32.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The devotee can see the Supreme Lord face to face, but the jñānī, the empiric philosopher or yogī cannot. They cannot be elevated to the positions of associates of the Lord. There is no evidence in the scriptures stating that by cultivating knowledge or worshiping the impersonal Brahman one can become a personal associate of the Supreme Personality of Godhead. Nor by executing the yogic principles can one become an associate of the Supreme Godhead. Impersonal Brahman, being formless, is described as adṛśya because the impersonal effulgence of brahma-jyotir covers the face of the Supreme Lord. Some yogīs see the four-handed Viṣṇu sitting within the heart, and therefore in their case also the Supreme Lord is invisible.</p>
</div>
</div>
<div id="SB3338_11" class="quote" parent="SB_Canto_3" book="SB" index="1360" link="SB 3.33.8" link_text="SB 3.33.8">
<span class="link">[[Vanisource:SB 3.33.8|SB 3.33.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Devahūti, the mother of Kapila, instead of prolonging her prayers, summarized that Lord Kapila was none other than Viṣṇu and that since she was a woman it was not possible for her to worship Him properly simply by prayer. It was her intention that the Lord be satisfied. The word pratyak is significant. In yogic practice, the eight divisions are yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. Pratyāhāra means to wind up the activities of the senses. The level of realization of the Supreme Lord evidenced by Devahūti is possible when one is able to withdraw the senses from material activities. When one is engaged in devotional service, there is no scope for his senses to be engaged otherwise. In such full Kṛṣṇa consciousness, one can understand the Supreme Lord as He is.</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="SB4231_0" class="quote" parent="SB_Canto_4" book="SB" index="90" link="SB 4.2.31" link_text="SB 4.2.31">
<span class="link">[[Vanisource:SB 4.2.31|SB 4.2.31, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Vedas give the eternal regulative principles for auspicious advancement in human civilization which have been rigidly followed in the past. The strong evidence of this principle is the Supreme Personality of Godhead, who is called Janārdana, the well-wisher of all living entities.</p>
</div>
</div>
<div id="SB4231_1" class="quote" parent="SB_Canto_4" book="SB" index="90" link="SB 4.2.31" link_text="SB 4.2.31">
<span class="link">[[Vanisource:SB 4.2.31|SB 4.2.31, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the beginning of Śrīmad-Bhāgavatam it is established, tene brahma hṛdā: the Supreme Absolute Truth, the Personality of Godhead, instructed Brahmā in the Vedic knowledge through his heart. Therefore the evidence that Vedic knowledge is free from the defects of mistakes, illusions, cheating and imperfection is that it is spoken by the Supreme Personality of Godhead, Janārdana, and has thus been followed from time immemorial, beginning from Brahmā. The Vedic religion or the principles of the Vedas have been followed by the highly cultured population of India since time immemorial; no one can trace out the history of Vedic religion. Therefore it is sanātana, and any blasphemy against the Vedas is calculated to be atheism. The Vedas are described as setu, which means "a bridge." If one wants to attain his spiritual existence, one has to cross an ocean of nescience. The Vedas are the bridge by which to cross such a great ocean.</p>
</div>
</div>
<div id="SB4231_2" class="quote" parent="SB_Canto_4" book="SB" index="90" link="SB 4.2.31" link_text="SB 4.2.31">
<span class="link">[[Vanisource:SB 4.2.31|SB 4.2.31, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is stated that formerly the sages followed this system; therefore to follow the Vedic system is to follow the standard etiquette of society. But the followers of Lord Śiva, who are drunkards, who are addicted to intoxicants and sex life, who do not bathe and who smoke gāñjā, are against all human etiquette. The conclusion is that persons who rebel against the Vedic principles are themselves the evidence that the Vedas are authoritative, because by not following the Vedic principles they become like animals. Such animalistic persons are themselves evidence of the supremacy of the Vedic regulations.</p>
</div>
</div>
<div id="SB4733_3" class="quote" parent="SB_Canto_4" book="SB" index="260" link="SB 4.7.33" link_text="SB 4.7.33">
<span class="link">[[Vanisource:SB 4.7.33|SB 4.7.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Animals were offered in sacrifice in order to give them renewed life; that was the purpose of having animals there. Offering an animal in sacrifice and giving him renewed life was the evidence of the strength of chanting mantras. Unfortunately, when Dakṣa's sacrifice was devastated by Lord Śiva, some of the animals were killed. (One was killed just to replace the head of Dakṣa.) Their bodies were lying about, and the sacrificial arena was turned into a crematorium. Thus the real purpose of yajña was lost.</p>
</div>
</div>
<div id="SB4967_4" class="quote" parent="SB_Canto_4" book="SB" index="432" link="SB 4.9.67" link_text="SB 4.9.67">
<span class="link">[[Vanisource:SB 4.9.67|SB 4.9.67, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This is the sign of a rājarṣi. King Uttānapāda was very opulent and was emperor of the world, and these attachments were certainly very great. Modern politicians are not as great as kings like Mahārāja Uttānapāda, but because they get some political power for some days, they become so much attached to their positions that they never retire unless they are removed from their posts by cruel death or killed by some opposing political party. It is within our experience that the politicians in India do not quit their positions until death. This was not the practice in olden days, as it is evident from the behavior of King Uttānapāda. Immediately after installing his worthy son Dhruva Mahārāja on the throne, he left his home and palace. There are hundreds and thousands of instances like this in which kings, in their mature age, would give up their kingdoms and go to the forest to practice austerity. Practice of austerity is the main business of human life. As Mahārāja Dhruva practiced austerity in his early age, his father, Mahārāja Uttānapāda, in his old age also practiced austerity in the forest. In modern days however, it is not possible to give up one's home and go to the forest to practice austerity, but if people of all ages would take shelter of the Kṛṣṇa consciousness movement and practice the simple austerities of no illicit sex, no intoxication, no gambling and no meat-eating, and chant the Hare Kṛṣṇa mantra regularly (sixteen rounds), by this practical method it would be a very easy task to get salvation from this material world.</p>
</div>
</div>
<div id="SB41237_5" class="quote" parent="SB_Canto_4" book="SB" index="532" link="SB 4.12.37" link_text="SB 4.12.37">
<span class="link">[[Vanisource:SB 4.12.37|SB 4.12.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Factually, whoever lives in this society automatically develops Kṛṣṇa consciousness. Devotees are dear to the Supreme Personality of Godhead, and the Supreme Personality of Godhead is only dear to devotees. On this platform only can one make progress in Kṛṣṇa consciousness. Persons in Kṛṣṇa consciousness, or devotees of the Lord, can please everyone, as is evident in the Kṛṣṇa consciousness movement. We invite everyone, without discrimination; we request everyone to sit down and chant the Hare Kṛṣṇa mantra and take as much prasāda as we can supply, and thus everyone is pleased with us. This is the qualification. Sarva-bhūtānurañjanāḥ. As for purification, no one can be more pure than devotees. Anyone who once utters the name of Viṣṇu immediately becomes purified, inside and outside (yaḥ smaret puṇḍarīkākṣam). Since a devotee constantly chants the Hare Kṛṣṇa mantra, no contamination of the material world can touch him. He is, therefore, actually purified. Muci haya śuci haya yadi kṛṣṇa bhaje. It is said that even a cobbler or person born in the family of a cobbler can be elevated to the position of a brāhmaṇa (śuci) if he takes to Kṛṣṇa consciousness. Any person who is purely Kṛṣṇa conscious and who engages in chanting the Hare Kṛṣṇa mantra is the purest in the whole universe.</p>
</div>
</div>
<div id="SB4131_6" class="quote" parent="SB_Canto_4" book="SB" index="547" link="SB 4.13.1" link_text="SB 4.13.1">
<span class="link">[[Vanisource:SB 4.13.1|SB 4.13.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As evidenced in the topics between Vidura and Maitreya, the activities of the Supreme Personality of Godhead and the devotees are so fascinating that neither the devotee who is describing them nor the devotee who is hearing is at all fatigued by the inquiries and answers. Transcendental subject matter is so nice that no one becomes tired of hearing or speaking. Others, who are not devotees, may think, "How can people devote so much time simply to talks of God?" But devotees are never satisfied or satiated in hearing and speaking about the Supreme Personality of Godhead or about His devotees. The more they hear and talk, the more they become enthusiastic to hear. The chanting of the Hare Kṛṣṇa mantra is simply the repetition of three words, Hare, Kṛṣṇa and Rāma, but still devotees can go on chanting this Hare Kṛṣṇa mantra twenty-four hours a day without feeling fatigued.</p>
</div>
</div>
<div id="SB41826_7" class="quote" parent="SB_Canto_4" book="SB" index="746" link="SB 4.18.26" link_text="SB 4.18.26">
<span class="link">[[Vanisource:SB 4.18.26|SB 4.18.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This is evidence that the Lord supplies food to everyone. As confirmed in the Vedas: eko bahūnāṁ yo vidadhāti kāmān. Although the Lord is one, He is supplying all necessities to everyone through the medium of the planet earth. There are different varieties of living entities on different planets, and they all derive their eatables from their planets in different forms. On the basis of these descriptions, how can one assume that there is no living entity on the moon? Every moon is earthly, being composed of the five elements. Every planet produces different types of food according to the needs of its residents. According to the Vedic śāstras, it is not true that the moon does not produce food or that no living entity is living there.</p>
</div>
</div>
<div id="SB41832_8" class="quote" parent="SB_Canto_4" book="SB" index="752" link="SB 4.18.32" link_text="SB 4.18.32">
<span class="link">[[Vanisource:SB 4.18.32|SB 4.18.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">From this statement it appears that town and city planning is not new but has been coming down since the time of King Pṛthu. In India we can see regular planning methods evident in very old cities. In Śrīmad-Bhāgavatam there are many descriptions of such ancient cities. Even five thousand years ago, Lord Kṛṣṇa's capital, Dvārakā, was well planned, and similar other cities—Mathurā and Hastināpura (now New Delhi)—were also well planned. Thus the planning of cities and towns is not a modern innovation but was existing in bygone ages.</p>
</div>
</div>
<div id="SB4192_9" class="quote" parent="SB_Canto_4" book="SB" index="754" link="SB 4.19.2" link_text="SB 4.19.2">
<span class="link">[[Vanisource:SB 4.19.2|SB 4.19.2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the material world everyone who comes to enjoy himself or lord it over material nature is envious of others. This envy is also found in the personality of the King of heaven, Indra. As evident from revealed scriptures, Indra was several times envious of many persons. He was especially envious of great fruitive activities and the execution of yoga practices, or siddhis. Indeed, he could not tolerate them, and he desired to break them up. He was envious due to fear that those who performed great sacrifices for the execution of mystic yoga might occupy his seat. Since no one in this material world can tolerate another's advancement, everyone in the material world is called matsara, envious. In the beginning of Śrīmad-Bhāgavatam it is therefore said that Śrīmad-Bhāgavatam is meant for those who are completely nirmatsara (nonenvious). In other words, one who is not free from the contamination of envy cannot advance in Kṛṣṇa consciousness. In Kṛṣṇa consciousness, however, if someone excels another person, the devotee who is excelled thinks how fortunate the other person is to be advancing in devotional service. Such nonenvy is typical of Vaikuṇṭha. However, when one is envious of his competitor, that is material. The demigods posted in the material world are not exempt from envy.</p>
</div>
</div>
<div id="SB42111_10" class="quote" parent="SB_Canto_4" book="SB" index="841" link="SB 4.21.11" link_text="SB 4.21.11">
<span class="link">[[Vanisource:SB 4.21.11|SB 4.21.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Brahma-saṁhitā it is said, karmāṇi nirdahati kintu ca bhakti-bhājām: (Bs. 5.54) for devotees the results of past pious and impious activities are nullified by the Supreme Personality of Godhead. The words ārabdhān eva mean "as if achieved by past deeds," but in the case of Pṛthu Mahārāja there was no question of reaction to past deeds, and thus the word eva is used here to indicate comparison to ordinary persons. In Bhagavad-gītā the Lord says, avajānanti māṁ mūḍhāḥ ([[Vanisource:BG 9.11 (1972)|BG 9.11]]). This means that sometimes people misunderstand an incarnation of the Supreme Personality of Godhead to be an ordinary man. The Supreme Godhead, His incarnations or His devotees may pose themselves as ordinary men, but they are never to be considered as such. Nor should an ordinary man not supported by authorized statements of the śāstras and ācāryas be accepted as an incarnation or devotee. By the evidence of śāstra, Sanātana Gosvāmī detected Lord Caitanya Mahāprabhu to be a direct incarnation of Kṛṣṇa, the Supreme Personality of Godhead, although Lord Caitanya never disclosed the fact. It is therefore generally recommended that the ācārya, or guru, should not be accepted as an ordinary man.</p>
</div>
</div>
<div id="SB42123_11" 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="SB4212829_12" class="quote" parent="SB_Canto_4" book="SB" index="858" link="SB 4.21.28-29" link_text="SB 4.21.28-29">
<span class="link">[[Vanisource:SB 4.21.28-29|SB 4.21.28-29, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">This is confirmed not only by the evidence of the Vedas but also by the personal behavior of great personalities like Manu, Uttānapāda, Dhruva, Priyavrata and my grandfather Aṅga, as well as by many other great personalities and ordinary living entities, exemplified by Mahārāja Prahlāda and Bali, all of whom are theists, believing in the existence of the Supreme Personality of Godhead, who carries a club.</p>
</div>
</div>
<div id="SB42216_13" class="quote" parent="SB_Canto_4" book="SB" index="897" link="SB 4.22.16" link_text="SB 4.22.16">
<span class="link">[[Vanisource:SB 4.22.16|SB 4.22.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word ātmavatām is significant in this verse. There are three different kinds of devotees, namely kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī: the neophyte, the preacher and the mahā-bhāgavata, or the highly advanced devotee. The highly advanced devotee is one who knows the conclusion of the Vedas in full knowledge; thus he becomes a devotee. Indeed, not only is he convinced himself, but he can convince others on the strength of Vedic evidence. The advanced devotee can also see all other living entities as part and parcel of the Supreme Lord, without discrimination. The madhyama-adhikārī (preacher) is also well versed in the śāstras and can convince others also, but he discriminates between the favorable and the unfavorable. In other words, the madhyama-adhikārī does not care for the demoniac living entities, and the neophyte kaniṣṭha-adhikārī does not know much about śāstra but has full faith in the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="SB42247_14" class="quote" parent="SB_Canto_4" book="SB" index="928" link="SB 4.22.47" link_text="SB 4.22.47">
<span class="link">[[Vanisource:SB 4.22.47|SB 4.22.47, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Pṛthu Mahārāja continued: How can such persons, who have rendered unlimited service by explaining the path of self-realization in relation to the Supreme Personality of Godhead, and whose explanations are given for our enlightenment with complete conviction and Vedic evidence, be repaid except by folded palms containing water for their satisfaction? Such great personalities can be satisfied only by their own activities, which are distributed amongst human society out of their unlimited mercy.</p>
</div>
</div>
<div id="SB42440_15" class="quote" parent="SB_Canto_4" book="SB" index="1020" link="SB 4.24.40" link_text="SB 4.24.40">
<span class="link">[[Vanisource:SB 4.24.40|SB 4.24.40, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Vedic evidence is called śabda-brahma. There are many things which are beyond the perception of our imperfect senses, yet the authoritative evidence of sound vibration is perfect. The Vedas are known as śabda-brahma because evidence taken from the Vedas constitutes the ultimate understanding. This is because śabda-brahma, or the Vedas, represents the Supreme Personality of Godhead. However, the real essence of śabda-brahma is the chanting of the Hare Kṛṣṇa mantra. By vibrating this transcendental sound, the meaning of everything, both material and spiritual, is revealed. This Hare Kṛṣṇa is nondifferent from the Personality of Godhead. The meaning of everything is received through the air through sound vibration. The vibration may be material or spiritual, but without sound vibration no one can understand the meaning of anything. In the Vedas it is said, antar bahiś ca tat sarvaṁ vyāpya nārāyaṇaḥ sthitaḥ: "Nārāyaṇa is all-pervading, and He exists both within and without."</p>
</div>
</div>
<div id="SB42545_16" class="quote" parent="SB_Canto_4" book="SB" index="1102" link="SB 4.25.45" link_text="SB 4.25.45">
<span class="link">[[Vanisource:SB 4.25.45|SB 4.25.45, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The seven gates of the body that are situated upward are the two eyes, two nostrils, two ears and one mouth. The two subterranean gates are the rectum and the genitals. The king, or the ruler of the body, who is the living entity, uses all these doors to enjoy different types of material pleasures. The system of opening different gates to different places is still evident in old Indian cities. Formerly a capital was surrounded by walls, and one passed through various gates to go to various cities or toward specific directions. In Old Delhi there are still remnants of surrounding walls and various gates known as the Kashmiri Gate, the Lahori Gate, etc. Similarly, in Ahmadabad there is a Delhi Gate. The point of this simile is that the living entity wants to enjoy different types of material opulences, and to this end nature has given him various holes in his body that he can utilize for sense enjoyment.</p>
</div>
</div>
<div id="SB4265_17" class="quote" parent="SB_Canto_4" book="SB" index="1118" link="SB 4.26.5" link_text="SB 4.26.5">
<span class="link">[[Vanisource:SB 4.26.5|SB 4.26.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In this age of Kali the propensity for mercy is almost nil. Consequently there is always fighting and wars between men and nations. Men do not understand that because they unrestrictedly kill so many animals, they also must be slaughtered like animals in big wars. This is very much evident in the Western countries. In the West, slaughterhouses are maintained without restriction, and therefore every fifth or tenth year there is a big war in which countless people are slaughtered even more cruelly than the animals. Sometimes during war, soldiers keep their enemies in concentration camps and kill them in very cruel ways. These are reactions brought about by unrestricted animal-killing in the slaughterhouse and by hunters in the forest. Proud, demoniac persons do not know the laws of nature, or the laws of God. Consequently, they unrestrictedly kill poor animals, not caring for them at all. In the Kṛṣṇa consciousness movement, animal-killing is completely prohibited. One is not accepted as a bona fide student in this movement unless he promises to follow the four regulative principles: no animal-killing, no intoxication, no illicit sex and no gambling. This Kṛṣṇa consciousness movement is the only means by which the sinful activities of men in this Kali-yuga can be counteracted.</p>
</div>
</div>
<div id="SB4276_18" class="quote" parent="SB_Canto_4" book="SB" index="1145" link="SB 4.27.6" link_text="SB 4.27.6">
<span class="link">[[Vanisource:SB 4.27.6|SB 4.27.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In this verse there are several significant words, the first of which are ekādaśa śatāni. Purañjana had begotten 1,100 sons within the womb of his wife, and thus passed away half of his life. Actually every man follows a similar process. If one lives for one hundred years at the utmost, in his family life he simply begets children up to the age of fifty. Unfortunately at the present moment people do not live even a hundred years; nonetheless they beget children up to the age of sixty. Another point is that formerly people used to beget one hundred to two hundred sons and daughters. As will be evident from the next verse, King Purañjana not only begot 1,100 sons but also 110 daughters. At the present moment no one can produce such huge quantities of children. Instead, mankind is very busy checking the increase of population by contraceptive methods.</p>
</div>
</div>
<div id="SB42818_19" class="quote" parent="SB_Canto_4" book="SB" index="1187" link="SB 4.28.18" link_text="SB 4.28.18">
<span class="link">[[Vanisource:SB 4.28.18|SB 4.28.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">All these thoughts of one's wife indicate that the King was overly engrossed with the thoughts of woman. Generally a chaste woman becomes a very obedient wife. This causes a husband to become attached to his wife, and consequently he thinks of his wife very much at the time of death. This is a very dangerous situation, as is evident from the life of King Purañjana. If one thinks of his wife instead of Kṛṣṇa at the time of death, he will certainly not return home, back to Godhead, but will be forced to accept the body of a woman and thus begin another chapter of material existence.</p>
</div>
</div>
<div id="SB42959_20" class="quote" parent="SB_Canto_4" book="SB" index="1282" link="SB 4.29.59" link_text="SB 4.29.59">
<span class="link">[[Vanisource:SB 4.29.59|SB 4.29.59, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Atheists want evidence for the resultant actions of past activities. Therefore they ask, "Where is the proof that I am suffering and enjoying the resultant actions of past karma?" They have no idea how the subtle body carries the results of the present body's actions down to the next gross body. The present body may be finished grossly, but the subtle body is not finished; it carries the soul to the next body. Actually the gross body is dependent on the subtle body. Therefore the next gross body must suffer and enjoy according to the subtle body. The soul is carried by the subtle body continuously until liberated from gross material bondage.</p>
</div>
</div>
<div id="SB43027_21" class="quote" parent="SB_Canto_4" book="SB" index="1337" link="SB 4.30.27" link_text="SB 4.30.27">
<span class="link">[[Vanisource:SB 4.30.27|SB 4.30.27, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Dear Lord, we conditioned souls are always covered by ignorance in the bodily conception of life. We therefore always prefer the miserable conditions of material existence. To deliver us from these miserable conditions, You have advented Yourself in this transcendental form. This is evidence of Your unlimited causeless mercy upon those of us who are suffering in this way. What, then, to speak of the devotees to whom You are always so favorably disposed?</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="SB5122_0" class="quote" parent="SB_Canto_5" book="SB" index="23" link="SB 5.1.22" link_text="SB 5.1.22">
<span class="link">[[Vanisource:SB 5.1.22|SB 5.1.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Another significant statement is that Svāyambhuva Manu took great satisfaction from abnegating the responsibility for ruling all the planetary systems of the universe. At present, politicians are very eager to take charge of the government, and they engage their men in canvassing from door to door to get votes to win the post of president or a similar exalted office. On the contrary, however, herein we find that King Priyavrata had to be persuaded by Lord Brahmā to accept the post of emperor of the entire universe. Similarly, his father, Svāyambhuva Manu, felt relieved to entrust the universal government to Priyavrata. Thus it is evident that the kings and executive heads of government in the Vedic age never accepted their positions for sense enjoyment. Such exalted kings, who were known as rājarṣis, ruled only to maintain and protect the kingdom for the welfare of the citizens. The history of Priyavrata and Svāyambhuva Manu describes how exemplary, responsible monarchs performed the duties of government with disinterest, keeping themselves always aloof from the contamination of material attachment.</p>
</div>
</div>
<div id="SB5918_1" class="quote" parent="SB_Canto_5" book="SB" index="221" link="SB 5.9.18" link_text="SB 5.9.18">
<span class="link">[[Vanisource:SB 5.9.18|SB 5.9.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is evident from this verse that the devotees of goddess Kālī are not at all favored by her. It is goddess Kālī's work to kill and punish the demons. Goddess Kālī (Durgā) engages in decapitating many demons, dacoits and other unwanted elements in society. Neglecting Kṛṣṇa consciousness, foolish people try to satisfy the goddess by offering her many abominable things, but ultimately when there is a little discrepancy in this worship, the goddess punishes the worshiper by taking his life. Demoniac people worship goddess Kālī to obtain some material benefit, but they are not excused of the sins performed in the name of worship. To sacrifice a man or animal before the deity is specifically forbidden.</p>
</div>
</div>
<div id="SB51910_2" class="quote" parent="SB_Canto_5" book="SB" index="475" link="SB 5.19.10" link_text="SB 5.19.10">
<span class="link">[[Vanisource:SB 5.19.10|SB 5.19.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The real success or fulfillment of the mission of human life can be achieved in India, Bhārata-varṣa, because in Bhārata-varṣa the purpose of life and the method for achieving success are evident. People should take advantage of the opportunity afforded by Bhārata-varṣa, and this is especially so for those who are following the principles of varṇāśrama-dharma. If we do not take to the principles of varṇāśrama-dharma by accepting the four social orders (brāhmaṇa, kṣatriya, vaiśya and śūdra) and the four orders of spiritual life (brahmacārī, gṛhastha, vānaprastha and sannyāsa), there can be no question of success in life. Unfortunately, because of the influence of Kali-yuga, everything is now being lost. The inhabitants of Bhārata-varṣa are gradually becoming degraded mlecchas and yavanas. How then will they teach others? Therefore, this Kṛṣṇa consciousness movement has been started not only for the inhabitants of Bhārata-varṣa but for all the people of the world, as announced by Śrī Caitanya Mahāprabhu. There is still time, and if the inhabitants of Bhārata-varṣa take this movement of Kṛṣṇa consciousness seriously, the entire world will be saved from gliding down to a hellish condition. The Kṛṣṇa consciousness movement follows the process of pañcarātrika-vidhi and that of bhāgavata-vidhi simultaneously, so that people can take advantage of the movement and make their lives successful.</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="SB6147_0" 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, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Just as springtime in the present indicates the nature of springtimes in the past and future, so this life of happiness, distress or a mixture of both gives evidence concerning the religious and irreligious activities of one's past and future lives.</p>
</div>
</div>
<div id="SB624_1" class="quote" parent="SB_Canto_6" book="SB" index="66" link="SB 6.2.4" link_text="SB 6.2.4">
<span class="link">[[Vanisource:SB 6.2.4|SB 6.2.4, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The mass of people follow the example of a leader in society and imitate his behavior. They accept as evidence whatever the leader accepts.</p>
</div>
</div>
<div id="SB6423_2" class="quote" parent="SB_Canto_6" book="SB" index="163" link="SB 6.4.23" link_text="SB 6.4.23">
<span class="link">[[Vanisource:SB 6.4.23|SB 6.4.23, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Prajāpati Dakṣa said: The Supreme Personality of Godhead is transcendental to the illusory energy and the physical categories it produces. He possesses the potency for unfailing knowledge and supreme willpower, and He is the controller of the living entities and the illusory energy. The conditioned souls who have accepted this material manifestation as everything cannot see Him, for He is above the evidence of experimental knowledge. Self-evident and self-sufficient, He is not caused by any superior cause. Let me offer my respectful obeisances unto Him.</p>
</div>
</div>
<div id="SB6936_3" class="quote" parent="SB_Canto_6" book="SB" index="365" link="SB 6.9.36" link_text="SB 6.9.36">
<span class="link">[[Vanisource:SB 6.9.36|SB 6.9.36, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O Supreme Personality of Godhead, all contradictions can be reconciled in You. O Lord, since You are the Supreme Person, the reservoir of unlimited spiritual qualities, the supreme controller, Your unlimited glories are inconceivable to the conditioned souls. Many modern theologians argue about right and wrong without knowing what is actually right. Their arguments are always false and their judgments inconclusive because they have no authorized evidence with which to gain knowledge of You. Because their minds are agitated by scriptures containing false conclusions, they are unable to understand the truth concerning You. Furthermore, because of polluted eagerness to arrive at the right conclusion, their theories are incapable of revealing You, who are transcendental to their material conceptions. You are one without a second, and therefore in You contradictions like doing and not doing, happiness and distress, are not contradictory. Your potency is so great that it can do and undo anything as You like. With the help of that potency, what is impossible for You? Since there is no duality in Your constitutional position, You can do everything by the influence of Your energy.</p>
</div>
</div>
<div id="SB6145_4" class="quote" parent="SB_Canto_6" book="SB" index="500" link="SB 6.14.5" link_text="SB 6.14.5">
<span class="link">[[Vanisource:SB 6.14.5|SB 6.14.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"O Lord, the intelligence of those who think themselves liberated but who have no devotion is impure. Even though they rise to the highest point of liberation by dint of severe penances and austerities, they are sure to fall down again into material existence, for they do not take shelter at Your lotus feet." Evidence of this same point is also given in Bhagavad-gītā (9.11), wherein the Lord says:</p>
:avajānanti māṁ mūḍhā
:mānuṣīṁ tanum āśritam
:paraṁ bhāvam ajānanto
:mama bhūta-maheśvaram
:([[Vanisource:BG 9.11 (1972)|BG 9.11]])
<p>"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be." When rascals (mūḍhas) see that Kṛṣṇa acts exactly like a human being, they deride the transcendental form of the Lord because they do not know the paraṁ bhāvam, His transcendental form and activities.</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="SB713_0" class="quote" parent="SB_Canto_7" book="SB" index="4" link="SB 7.1.3" link_text="SB 7.1.3">
<span class="link">[[Vanisource:SB 7.1.3|SB 7.1.3, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O greatly fortunate and learned brāhmaṇa, whether Nārāyaṇa is partial or impartial has become a subject of great doubt. Kindly dispel my doubt with positive evidence that Nārāyaṇa is always neutral and equal to everyone.</p>
</div>
</div>
<div id="SB7120_1" class="quote" parent="SB_Canto_7" book="SB" index="19" link="SB 7.1.20" link_text="SB 7.1.20">
<span class="link">[[Vanisource:SB 7.1.20|SB 7.1.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śiśupāla and Dantavakra were formerly Jaya and Vijaya, the doorkeepers of Vaikuṇṭha. Merging into the body of Kṛṣṇa was not their final destination. For some time they remained merged, and later they received the liberations of sārūpya and sālokya, living on the same planet as the Lord in the same bodily form. The śāstras give evidence that if one blasphemes the Supreme Lord, his punishment is to remain in hellish life for many millions of years more than one suffers by killing many brāhmaṇas. Śiśupāla, however, instead of entering hellish life, immediately and very easily received sāyujya-mukti. That such a privilege had been offered to Śiśupāla was not merely a story. Everyone saw it happen; there was no scarcity of evidence. How did it happen? Mahārāja Yudhiṣṭhira was very much surprised.</p>
</div>
</div>
<div id="SB796_2" class="quote" parent="SB_Canto_7" book="SB" index="364" link="SB 7.9.6" link_text="SB 7.9.6">
<span class="link">[[Vanisource:SB 7.9.6|SB 7.9.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">On the strength of these verses from Bhagavad-gītā, it is evident that although Prahlāda Mahārāja was born in a demoniac family and although virtually demoniac blood flowed within his body, he was cleansed of all material bodily contamination because of his exalted position as a devotee. In other words, such impediments on the spiritual path could not stop him from progressing, for he was directly in touch with the Supreme Personality of Godhead. Those who are physically and mentally contaminated by atheism cannot be situated on the transcendental platform, but as soon as one is freed from material contamination he is immediately fit to be situated in devotional service.</p>
</div>
</div>
<div id="SB7117_3" class="quote" parent="SB_Canto_7" book="SB" index="487" link="SB 7.11.7" link_text="SB 7.11.7">
<span class="link">[[Vanisource:SB 7.11.7|SB 7.11.7, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Supreme Being, the Personality of Godhead, is the essence of all Vedic knowledge, the root of all religious principles, and the memory of great authorities. O King Yudhiṣṭhira, this principle of religion is to be understood as evidence. On the basis of this religious principle, everything is satisfied, including one's mind, soul and even one's body.</p>
</div>
</div>
<div id="SB7117_4" class="quote" parent="SB_Canto_7" book="SB" index="487" link="SB 7.11.7" link_text="SB 7.11.7">
<span class="link">[[Vanisource:SB 7.11.7|SB 7.11.7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In other words, religious principles aim at learning how to render transcendental loving service to the Lord. That service must be unmotivated and unchecked by material conditions. Then human society will be happy in all respects.</p>
<p>The smṛti, the scriptures following the principles of Vedic knowledge, are considered the evidence of Vedic principles. There are twenty different types of scripture for following religious principles, and among them the scriptures of Manu and Yājñavalkya are considered to be all-pervading authorities.</p>
</div>
</div>
<div id="SB7117_5" class="quote" parent="SB_Canto_7" book="SB" index="487" link="SB 7.11.7" link_text="SB 7.11.7">
<span class="link">[[Vanisource:SB 7.11.7|SB 7.11.7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The purport is that to become a devotee one must follow the principles laid down in śruti and smṛti. One must follow the codes of the purāṇas and the pāñcarātrikī-vidhi. One cannot be a pure devotee without following the śruti and smṛti, and the śruti and smṛti without devotional service cannot lead one to the perfection of life.</p>
<p>Therefore, from all the evidence the conclusion is that without bhakti, devotional service, there is no question of religious principles. God is the central figure in the performance of religious principles. Almost everything going on in this world as religion is devoid of any idea of devotional service and is therefore condemned by the verdict of Śrīmad-Bhāgavatam. Without devotional service, so-called religious principles are only cheating.</p>
</div>
</div>
<div id="SB71323_6" class="quote" parent="SB_Canto_7" book="SB" index="557" link="SB 7.13.23" link_text="SB 7.13.23">
<span class="link">[[Vanisource:SB 7.13.23|SB 7.13.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As for Prahlāda Mahārāja, however, since he was not a common, ordinary man, whatever questions he posed would have to be answered, even by a great and exalted personality. Therefore the saintly brāhmaṇa did not remain silent, but began to answer. These answers, however, were not concocted by him. This is indicated by the words yathā-śrutam, meaning "as I have heard from the authorities." In the paramparā system, when the questions are bona fide the answers are bona fide. No one should attempt to create or manufacture answers. One must refer to the śāstras and give answers according to Vedic understanding. The words yathā-śrutam refer to Vedic knowledge. The Vedas are known as śruti because this knowledge is received from authorities. The statements of the Vedas are known as śruti-pramāṇa. One should quote evidence from the śruti—the Vedas or Vedic literature—and then one's statements will be correct. Otherwise one's words will proceed from mental concoction.</p>
</div>
</div>
<div id="SB7152_7" class="quote" parent="SB_Canto_7" book="SB" index="618" link="SB 7.15.2" link_text="SB 7.15.2">
<span class="link">[[Vanisource:SB 7.15.2|SB 7.15.2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In this regard, it may be mentioned that brāhmaṇas in Vṛndāvana who are karma-kāṇḍīs and jñāna-kāṇḍīs sometimes decline to accept invitations to our temple because our temple is known as the aṅgarejī temple, or "Anglican temple." But in accordance with the evidence given in the śāstra and the example set by Advaita Ācārya, we give prasāda to devotees regardless of whether they come from India, Europe or America. It is the conclusion of the śāstra that instead of feeding many jñāna-kāṇḍī or karma-kāṇḍī brāhmaṇas, it is better to feed a pure Vaiṣṇava, regardless of where he comes from. This is also 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." Thus it doesn't matter whether a devotee comes from a brāhmaṇa family or non-brāhmaṇa family; if he is fully devoted to Kṛṣṇa, he is a sādhu.</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="SB841_0" class="quote" parent="SB_Canto_8" book="SB" index="89" link="SB 8.4.1" link_text="SB 8.4.1">
<span class="link">[[Vanisource:SB 8.4.1|SB 8.4.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is evident from this chapter that great sages like Devala Ṛṣi, Nārada Muni and Agastya Muni will sometimes curse someone. The curse of such a personality, however, is in fact a benediction. Both the crocodile, who had been a Gandharva in his previous life, and Gajendra, who had been a king named Indradyumna, were cursed, but both of them benefited. Indradyumna, in his birth as an elephant, attained salvation and became a personal associate of the Lord in Vaikuṇṭha, and the crocodile regained his status as a Gandharva. We find evidence in many places that the curse of a great saint or devotee is not a curse but a benediction.</p>
</div>
</div>
<div id="SB878_1" class="quote" parent="SB_Canto_8" book="SB" index="195" link="SB 8.7.8" link_text="SB 8.7.8">
<span class="link">[[Vanisource:SB 8.7.8|SB 8.7.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Here is evidence that the Supreme Personality of Godhead is the supreme controller of everything. As we have previously described, there are two classes of men—the demons and the demigods—but neither of them are supremely powerful. Everyone has experienced that hindrances are imposed upon us by the supreme power. The demons regard these hindrances as mere accidents or chance, but devotees accept them to be acts of the supreme ruler. When faced with hindrances, therefore, devotees pray to the Lord. Tat te 'nukampāṁ susamīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam ([[Vanisource:SB 10.14.8|SB 10.14.8]]). Devotees endure hindrances, accepting them to be caused by the Supreme Personality of Godhead and regarding them as benedictions. Demons, however, being unable to understand the supreme controller, regard such hindrances as accidental. Here, of course, the Supreme Personality of Godhead was present personally. It was by His will that there were hindrances, and by His will those hindrances were removed. The Lord appeared as a tortoise to support the great mountain. Kṣitir iha vipulatare tava tiṣṭhati pṛṣṭhe. The Lord held the great mountain on His back. Keśava dhṛta-kūrma-śarīra jaya jagadīśa hare. Dangers can be created by the Supreme Personality of Godhead, and they can also be removed by Him. This is known to devotees, but demons cannot understand it.</p>
</div>
</div>
<div id="SB81623_2" class="quote" parent="SB_Canto_8" book="SB" index="546" link="SB 8.16.23" link_text="SB 8.16.23">
<span class="link">[[Vanisource:SB 8.16.23|SB 8.16.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Sometimes less intelligent men ask whether one has to approach a guru to be instructed in devotional service for spiritual advancement. The answer is given here—indeed, not only here, but also in Bhagavad-gītā, where Arjuna accepted Kṛṣṇa as his guru (śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam ([[Vanisource:BG 2.7 (1972)|BG 2.7]])). The Vedas also instruct, tad-vijñānārthaṁ sa guruṁ evābhigacchet: (MU 1.2.12) one must accept a guru for proper direction if one is seriously inclined toward advancement in spiritual life. The Lord says that one must worship the ācārya, who is the representative of the Supreme Personality of Godhead (ācāryaṁ māṁ vijānīyāt ([[Vanisource:SB 11.17.27|SB 11.17.27]])). One should definitely understand this. In Caitanya-caritāmṛta it is said that the guru is the manifestation of the Supreme Personality of Godhead. Therefore, according to all the evidence given by the śāstra and by the practical behavior of devotees, one must accept a guru. Aditi accepted her husband as her guru, so that he would direct her how to advance in spiritual consciousness, devotional service, by worshiping the Supreme Lord.</p>
</div>
</div>
<div id="SB81938_3" class="quote" parent="SB_Canto_8" book="SB" index="681" link="SB 8.19.38" link_text="SB 8.19.38">
<span class="link">[[Vanisource:SB 8.19.38|SB 8.19.38, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">One might argue that since you have already promised, how can you refuse? O best of the demons, just take from me the evidence of the Bahvṛca-śruti, which says that a promise is truthful preceded by the word oṁ and untruthful if not.</p>
</div>
</div>
<div id="SB81941_4" class="quote" parent="SB_Canto_8" book="SB" index="684" link="SB 8.19.41" link_text="SB 8.19.41">
<span class="link">[[Vanisource:SB 8.19.41|SB 8.19.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Mahārāja Bali wanted to give everything to Vāmanadeva, who had appeared as a beggar, but Śukrācārya, being Mahārāja Bali's familial spiritual master in the line of seminal succession, could not appreciate Mahārāja Bali's promise. Śukrācārya gave Vedic evidence that one should not give everything to a poor man. Rather, when a poor man comes for charity one should untruthfully say, "Whatever I have I have given you. I have no more." It is not that one should give everything to him. Actually the word oṁ is meant for oṁ tat sat, the Absolute Truth. Oṁkāra is meant for freedom from all attachment to money because money should be spent for the purpose of the Supreme. The tendency of modern civilization is to give money in charity to the poor. Such charity has no spiritual value because we actually see that although there are so many hospitals and other foundations and institutions for the poor, according to the three modes of material nature a class of poor men is always destined to continue. Even though there are so many charitable institutions, poverty has not been driven from human society. Therefore it is recommended here, bhikṣave sarvam oṁ kurvan nālaṁ kāmena cātmane. One should not give everything to the beggars among the poor.</p>
</div>
</div>
<div id="SB8207_5" class="quote" parent="SB_Canto_8" book="SB" index="694" link="SB 8.20.7" link_text="SB 8.20.7">
<span class="link">[[Vanisource:SB 8.20.7|SB 8.20.7, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Dadhīci, Śibi and many other great personalities were willing to sacrifice even their lives for the benefit of the people in general. This is the evidence of history. So why not give up this insignificant land? What is the serious consideration against it?</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="SB9217_0" class="quote" parent="SB_Canto_9" book="SB" index="54" link="SB 9.2.17" link_text="SB 9.2.17">
<span class="link">[[Vanisource:SB 9.2.17|SB 9.2.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Here it is said, kṣatraṁ brahma-bhūyaṁ gataṁ kṣitau: although the Dhārṣṭas belonged to the kṣatriya caste, they were able to convert themselves into brāhmaṇas. This gives clear evidence supporting the following statement by Nārada ([[Vanisource:SB 7.11.35|SB 7.11.35]]):</p>
:yasya yal lakṣaṇaṁ proktaṁ
:puṁso varṇābhivyañjakam
:yad anyatrāpi dṛśyeta
:tat tenaiva vinirdiśet
<p>If the qualities of one group are found in the men of another, those men should be recognized by their qualities, by their symptoms, not by the caste of the family in which they were born. Birth is not at all important; it is one's qualities that are stressed in all Vedic literature.</p>
</div>
</div>
<div id="SB967_1" class="quote" parent="SB_Canto_9" book="SB" index="206" link="SB 9.6.7" link_text="SB 9.6.7">
<span class="link">[[Vanisource:SB 9.6.7|SB 9.6.7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is evident that kṣatriyas killed animals in the forest because the flesh of the animals was suitable to be offered at a particular type of yajña. Offering oblations to the forefathers in the ceremony known as śrāddha is also a kind of yajña. In this yajña, flesh obtained from the forest by hunting could be offered. However, in the present age, Kali-yuga, this kind of offering is forbidden. Quoting from the Brahma-vaivarta Purāṇa, Śrī Caitanya Mahāprabhu said:</p>
:aśvamedhaṁ gavālambhaṁ
:sannyāsaṁ pala-paitṛkam
:devareṇa sutotpattiṁ
:kalau pañca vivarjayet
:([[Vanisource:CC Adi 17.164|CC Adi 17.164]])
<p>"In this age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyāsa, the offering of oblations of flesh to the forefathers, and a man's begetting children in his brother's wife." The word pala-paitṛkam refers to an offering of flesh in oblations to forefathers. Formerly, such an offering was allowed, but in this age it is forbidden. In this age, Kali-yuga, everyone is expert in hunting animals, but most of the people are śūdras, not kṣatriyas. According to Vedic injunctions, however, only kṣatriyas are allowed to hunt, whereas śūdras are allowed to eat flesh after offering goats or other insignificant animals before the deity of goddess Kālī or similar demigods.</p>
</div>
</div>
<div id="SB92121_2" class="quote" parent="SB_Canto_9" book="SB" index="737" link="SB 9.21.21" link_text="SB 9.21.21">
<span class="link">[[Vanisource:SB 9.21.21|SB 9.21.21, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This verse gives evidence confirming the statement of Bhagavad-gītā that the orders of society—brāhmaṇa, kṣatriya, vaiśya and śūdra—are calculated in terms of qualities and activities (guṇa-karma-vibhāgaśaḥ ([[Vanisource:BG 4.13 (1972)|BG 4.13]])). All the descendants of Ajamīḍha, who was a kṣatriya, became brāhmaṇas. This was certainly because of their qualities and activities. Similarly, sometimes the sons of brāhmaṇas or kṣatriyas become vaiśyas (brāhmaṇa-vaiśyatāṁ gatāḥ). When a kṣatriya or brāhmaṇa adopts the occupation or duty of a vaiśya (kṛṣi-go-rakṣya-vāṇijyam ([[Vanisource:BG 18.44 (1972)|BG 18.44]])), he is certainly counted as a vaiśya. On the other hand, if one is born a vaiśya, by his activities he can become a brāhmaṇa. This is confirmed by Nārada Muni. Yasya yal-lakṣaṇaṁ proktam ([[Vanisource:SB 7.11.35|SB 7.11.35]]). The members of the varṇas, or social orders-brāhmaṇa, kṣatriya, vaiśya and śūdra-must be ascertained by their symptoms, not by birth. Birth is immaterial; quality is essential.</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="SB101Summary_0" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="1" link="SB 10.1 Summary" link_text="SB 10.1 Summary">
<span class="link">[[Vanisource:SB 10.1 Summary|SB 10.1 Summary]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The distinction between the two māyās-yogamāyā and mahā-māyā-is described as follows. Kṛṣṇa's rāsa-līlā with the gopīs and the gopīs' bewilderment in respect to their husbands, fathers-in-law and other such relatives were arrangements of yogamāyā in which mahāmāyā had no influence. 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="SB10512_1" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="195" link="SB 10.5.1-2" link_text="SB 10.5.1-2">
<span class="link">[[Vanisource:SB 10.5.1-2|SB 10.5.1-2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The jāta-karma ceremony can take place when the umbilical cord, connecting the child and the placenta, is cut. However, since Kṛṣṇa was brought by Vasudeva to the house of Nanda Mahārāja, where was the chance for this to happen? In this regard, Viśvanātha Cakravartī Ṭhākura desires to prove with evidence from many śāstras that Kṛṣṇa actually took birth as the son of Yaśodā before the birth of Yogamāyā, who is therefore described as the Lord's younger sister. Even though there may be doubts about the cutting of the umbilical cord, and even though it is possible that this was not done, when the Supreme Personality of Godhead appears, such events are regarded as factual. Kṛṣṇa appeared as Varāhadeva from the nostril of Brahmā, and therefore Brahmā is described as the father of Varāhadeva. Also significant are the words kārayām āsa vidhivat. Being overwhelmed with jubilation over the birth of his son, Nanda Mahārāja did not see whether the cord was cut or not. Thus he performed the ceremony very gorgeously. According to the opinion of some authorities, Kṛṣṇa was actually born as the son of Yaśodā. In any case, without regard for material understandings, we can accept that Nanda Mahārāja's celebration for the ceremony of Kṛṣṇa's birth was proper. This ceremony is therefore well known everywhere as Nandotsava.</p>
</div>
</div>
<div id="SB108Summary_2" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="294" link="SB 10.8 Summary" link_text="SB 10.8 Summary">
<span class="link">[[Vanisource:SB 10.8 Summary|SB 10.8 Summary]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Śukadeva Gosvāmī next described how the two children crawled, walked on Their small legs, played with the cows and calves, stole butter and other milk products and broke the butter pots. In this way, he described many naughty activities of Kṛṣṇa and Balarāma. The most wonderful of these occurred when Kṛṣṇa's playmates complained to mother Yaśodā that Kṛṣṇa was eating earth. Mother Yaśodā wanted to open Kṛṣṇa's mouth to see the evidence so that she could chastise Him. Sometimes she assumed the position of a chastising mother, and at the next moment she was overwhelmed with maternal love. After describing all this to Mahārāja Parīkṣit, Śukadeva Gosvāmī, at Mahārāja Parīkṣit's request, praised the fortune of mother Yaśodā and Nanda. Nanda and Yaśodā were formerly Droṇa and Dharā, and by the order of Brahmā they came to this earth and had the Supreme Personality of Godhead as their son.</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="SB101644_0" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="154" link="SB 10.16.44" link_text="SB 10.16.44">
<span class="link">[[Vanisource:SB 10.16.44|SB 10.16.44, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">We offer our obeisances again and again to You, who are the basis of all authoritative evidence, who are the author and ultimate source of the revealed scriptures, and who have manifested Yourself in those Vedic literatures encouraging sense gratification as well as in those encouraging renunciation of the material world.</p>
</div>
</div>
<div id="SB108420_1" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="2756" link="SB 10.84.20" link_text="SB 10.84.20">
<span class="link">[[Vanisource:SB 10.84.20|SB 10.84.20, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Therefore, O Supreme Brahman, You honor the members of the brahminical community, for they are the perfect agents by which one can realize You through the evidence of the Vedas. For that very reason You are the foremost worshiper of the brāhmaṇas.</p>
</div>
</div>
<div id="SB11336_2" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="3207" link="SB 11.3.36" link_text="SB 11.3.36">
<span class="link">[[Vanisource:SB 11.3.36|SB 11.3.36, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Neither the mind nor the faculties of speech, sight, intelligence, the life air or any of the senses are capable of penetrating that Supreme Truth, any more than small sparks can affect the original fire from which they are generated. Not even the authoritative language of the Vedas can perfectly describe the Supreme Truth, since the Vedas themselves disclaim the possibility that the Truth can be expressed by words. But through indirect reference the Vedic sound does serve as evidence of the Supreme Truth, since without the existence of that Supreme Truth the various restrictions found in the Vedas would have no ultimate purpose.</p>
</div>
</div>
<div id="SB111917_3" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="3860" link="SB 11.19.17" link_text="SB 11.19.17">
<span class="link">[[Vanisource:SB 11.19.17|SB 11.19.17, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">From the four types of evidence—Vedic knowledge, direct experience, traditional wisdom and logical induction—one can understand the temporary, insubstantial situation of the material world, by which one becomes detached from the duality of this world.</p>
</div>
</div>
<div id="SB11204_4" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="3875" link="SB 11.20.4" link_text="SB 11.20.4">
<span class="link">[[Vanisource:SB 11.20.4|SB 11.20.4, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear Lord, in order to understand those things beyond direct experience—such as spiritual liberation or attainment of heaven and other material enjoyments beyond our present capacity—and in general to understand the means and end of all things, the forefathers, demigods and human beings must consult the Vedic literatures, which are Your own laws, for these constitute the highest evidence and revelation.</p>
</div>
</div>
<div id="SB112818_5" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="4224" link="SB 11.28.18" link_text="SB 11.28.18">
<span class="link">[[Vanisource:SB 11.28.18|SB 11.28.18, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Real spiritual knowledge is based on the discrimination of spirit from matter, and it is cultivated by scriptural evidence, austerity, direct perception, reception of the Purāṇas' historical narrations, and logical inference. The Absolute Truth, which alone was present before the creation of the universe and which alone will remain after its destruction, is also the time factor and the ultimate cause. Even in the middle stage of this creation's existence, the Absolute Truth alone is the actual reality.</p>
</div>
</div>
</div>