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Latest revision as of 09:33, 13 May 2021
Pages in category "Sri Caitanya-caritamrta, Madhya-lila Chapter 06 Purports - The Liberation of Sarvabhauma Bhattacarya"
The following 498 pages are in this category, out of 498 total.
A
- A common brain in the conditioned state cannot conceive of how He (the Supreme Personality of Godhead) is the master of both manifest and potential powers, and how contradictory potencies can abide in Him
- A common brain in the conditioned state cannot conceive of how these inconceivable energies abide in the Supreme Personality of Godhead, how He exists in His innumerable forms as the master of both spiritual and material energies
- A devotee has his relationship only with the Supreme Personality of Godhead, and his only occupational duty is to execute devotional service to satisfy the Lord. This service is rendered through the Lord’s representative, the spiritual master
- A lila-avatara is an incarnation of the Lord who performs a variety of activities without making any special endeavor. He always has one pastime after another, all full of transcendental pleasure
- A person may think that there is no direct statement about Krsna in the Upanisads, but the fact is that the Vedic mantras cannot be understood by people with mundane senses
- A person who is very eager to accept sannyasa, who is detached from worldly activities, who has no desire for any kind of material facilities, and who is thus saved from repeated birth and death is known as Asrama
- A person with mundane senses cannot fully understand the name, qualities, form and pastimes of Sri Krsna. The Puranas are therefore meant to explain and supplement Vedic knowledge
- A pure devotee of Lord Krsna rejects even these types of liberation (such as salokya, samipya, sarupya and sarsti); he aspires only to serve Krsna birth after birth
- A sannyasi is always to be worshiped and offered all kinds of respect by the grhasthas - householders
- A sannyasi who always lives in the forest and renounces all connection with the world in order to be elevated to the heavenly planets, where he can live in the Nandana-kanana, is called Aranya
- A sannyasi who has dipped into the ocean of the Absolute Truth and collected some valuable stones of knowledge from that ocean, who never falls from the regulative principles of a sannyasi, is called Sagara
- A sannyasi who has very nicely understood the slogan tat tvam asi and who takes his bath at the confluence of the rivers Ganges, Yamuna and Sarasvati is called a Tirtha
- A sannyasi who is always engaged in music for spiritual elevation is called Sarasvati
- A sannyasi, a transcendentalist, must read the Vedanta-sutra regularly, but he should not read the Sariraka-bhasya. This is the conclusion of Sri Caitanya Mahaprabhu
- A sinful person, a miscreant (duskrti), cannot engage in devotional service. Nor can one engage in devotional service simply on the basis of scholarly speculation. One has to wait for the mercy of the Lord in order to render pure devotional service
- A Vaisnava sannyasi always offers his blessings to everyone, saying krsne matir astu - "May you become Krsna conscious"
- Accepting the color yellow (pita), as well as other characteristics, the Lord incarnated as Sri Caitanya Mahaprabhu. This is the verdict of all Vedic authorities
- According to Sri Caitanya Mahaprabhu’s philosophy of acintya-bhedabheda-tattva, the living entity and the Supreme Lord are accepted as one and different at the same time
- According to the Brahma-samhita (Bs 5.38), yasya prabha prabhavato jagad-anda-koti: the material universes are generated from the bodily rays of the Supreme Personality of Godhead
- According to the commentary of Srila Bhaktisiddhanta Sarasvati Thakura, the purpose of the janmady asya verse in the Vedanta-sutra is to establish that the cosmic manifestation is the result of the transformation of the potencies of the SP of Godhead
- According to the injunction of the Upanisads ("the Supreme Absolute Truth is He from whom everything emanates"), it is understood that the whole cosmic manifestation emanated from Brahman, the Supreme Absolute Truth
- According to the living entity’s desires, he is wandering from one body to another and from one planet to another, under the direction of the Supreme Personality of Godhead, Paramatma
- According to the opinion of the Mayavadi Vedantists, the living entity's ultimate success is to merge into the impersonal Brahman
- According to the smrti scriptures, a sannyasi should not expect anything from anyone, nor should he consider himself identical with the Supreme Personality of Godhead
- According to the Vedic instructions, the Supreme Personality of Godhead has His eternal, transcendental form, which is always blissful and full of knowledge
- According to the verdict of all Vedic literature, the SP of Godhead, the living entity and the illusory energy (this material world) constitute the subject matter of knowledge. Everyone should try to understand the relationship between them
- According to their (the followers of the Patanjali system) description, citi-saktir iti. They believe that when one becomes perfect, he cannot remain a person. This yoga system is therefore abominable because its final conception is impersonal
- According to these three cases (ablative, instrumental and locative), the Absolute Truth is positively personified
- According to Vedic principles, bones and dung are generally considered very impure. If one touches a bone or stool, he must take a bath immediately. That is the Vedic injunction
- Actually, at the present moment all systems of religion deny the worship of the form of the Lord due to ignorance of His transcendental form
- Actually, the Supreme Lord has an eternal personal form full of all opulence. The Mayavadi philosophers try to interpret the Absolute Truth as being without potency
- Actually, the Supreme Personality of Godhead is vedesu durlabham (untraceable in the Vedas), but when the Vedas are properly understood or when Vedic knowledge is received from devotees, one can understand that all Vedic knowledge leads to Sri Krsna
- Adhirudha-bhava, or adhirudha-mahabhava, is explained in the Ujjvala-nilamani of Srila Rupa Gosvami
- After studying the Vedas, one must then execute devotional service by thinking always of the Supreme Lord (man-mana), becoming His devotee, worshiping Him and always offering Him obeisances. This is called visnu-aradhana
- All of these sutras (like Bhagavad-gita (BG 10.8), Taittiriya Upanisad (3.1.1), Mundaka Upanisad (1.1.7)) indicate the transformation of the Lord’s energy
- All the sannyasis of the Sankara-sampradaya enjoy seriously studying the Vedanta-sutra with the Sariraka-bhasya commentary. It is said, vedanta-vakyesu sada ramantah: "One should always enjoy the studies of the Vedanta-sutra"
- Although one may perfectly follow religious rituals and ceremonies, he is simply wasting his time (srama eva hi kevalam) if he does not attain this perfection - detached from the material world
- Although Sarvabhauma Bhattacarya was not a sannyasi but a householder, he used to invite all the sannyasis to his home and offer them prasadam. Thus he was accepted as the best well-wisher and friend of all the sannyasis
- Although Sarvabhauma Bhattacarya was older than Sri Caitanya Mahaprabhu, Sarvabhauma respected Him as a sannyasi and as one who had attained the topmost platform of spiritual ecstasy. Thus the Bhattacarya certainly accepted Him as his master
- Although the Buddhists are directly opposed to Vaisnava philosophy, it can easily be understood that the Sankarites are more dangerous because they accept the authority of the Vedas yet act contrary to Vedic instruction
- Although the energies (the superior energy and the the inferior energy of the Supreme Lord) are simultaneously one with the Lord and different from Him, the Lord never loses His personal form due to the transformation of His different energies
- Although the evidence may be correct, the person himself is in danger of being misled due to his material defects. Apart from the direct presentation, there is a chance that an interpretation may not be perfect
- Although the living entities are constitutionally spiritual, they come under the influence of the potency of nescience
- Although the Supreme Personality of Godhead, Krsna, is the ultimate goal of knowledge (vedais ca sarvair aham eva vedyah (BG 15.15)), one who is not a pure devotee and who is not engaged in the service of the Lord cannot understand Him
- Although there are ten kinds of evidence - direct perception, the Vedic version, historical reference, hypothesis & so on - & although they are all generally accepted as evidence, the person presenting a hypothesis is certain to be imperfect in four ways
- Although these (brahma-bhuta) living entities undergo severe austerities to rise to the platform of Siddhaloka, they cannot remain there perpetually, for they are bereft of ananda - bliss
- Although they (Mayavadi sannyasis) rise to a very high position by executing severe austerities and penances, they still hover in the material world without the benediction of the lotus feet of the Lord
- Although they (Mayavadis) have apparently realized that they are not material body but spirit soul, they nonetheless neglect the duty of the spirit soul, which is to render service to the Supreme Soul. Therefore their intelligence remains unsanctified
- Although this avidya-sakti (material energy, or nescience) is also an energy of the Supreme Personality of Godhead, it is especially intended to keep the living entities in a state of forgetfulness. This is due to their rebellious attitude toward the Lord
- Among sannyasis the cultivation of Vedanta philosophy helps in becoming detached from sense gratification. Thus a sannyasi can protect the prestige of wearing a loincloth
- As confirmed in the Brahma-samhita (Bs 5.38), goloka eva nivasaty akhilatma-bhutah: "Although the Lord always stays in His abode, Goloka Vrndavana, He is still all-pervading"
- As long as the living entity is within this material world, in the condition of illusion, he cannot understand the activities of the inconceivable energies of the Lord
- As Lord Krsna states in the BG 4.7: Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion - at that time I descend Myself. This is also the case with Caitanya Mahaprabhu's appearance
- As Lord Krsna, the Supreme Personality of Godhead, He ordered us to surrender unto Himself, but as Lord Sri Caitanya Mahaprabhu, He taught us how to surrender to Krsna. Therefore He is praised by the Gosvamis: namo maha-vadanyaya krsna-prema-pradaye te
- As stated in verse 154 (visnu-saktih para prokta (CC Madhya 6.154)), the Supreme Personality of Godhead is the reservoir of all potencies, and His potencies are all spiritual
- As the Supreme Personality of Godhead, Caitanya Mahaprabhu did not depend on an inferior or superior sampradaya. The Supreme Personality of Godhead remains in the supreme position in all circumstances
- At such a time (that even after enjoying the company of the beloved (Lord), the devotee feels that his enjoyment is insufficient), the lover sees the beloved in different ways. Such a development of ecstasy is called anuraga
- At the conclusion of the BG, Lord Krsna advised complete surrender unto Him, promising all protection to His devotee. Unfortunately, people are so fallen that they cannot accept the instructions of Krsna; therefore Krsna returned with the same mission
- Atheists try to interpret different meanings of the words dharma-ksetra and kuru-ksetra. Therefore Srila Jiva Gosvami has warned us not to depend on any kind of interpretation. It is better to take the verses as they are, without interpretation
B
- Because of having developed pure devotional service, the Bhattacarya did not like the word mukti-pade, which refers to the impersonal Brahman feature of the Lord
- Because of the temperament of the Mayavadi philosophers, real knowledge is taken from them. Because they cannot receive the mercy of the Lord, they will always be bewildered by His transcendental form
- Because of their (Mayavadi philosophers) poor fund of knowledge, they cannot understand the distinction in the spiritual world between knowledge, the knower and the object of knowledge
- Because the Lord is not directly perceived in Kali-yuga but is directly known in the other three yugas, His name is Triyuga
- Because the Mayavadi sannyasis teach Vedanta philosophy to their students or disciples, they are customarily called jagad-guru. This indicates that they are the benefactors of all people
- Because the people of this age are so fallen, they can simply chant the Hare Krsna maha-mantra. In this way they can rid themselves of the bodily conception of life and become eligible to engage in the Lord’s devotional service
- Because these living entities do not wish to keep their individual existences, they are combined and allowed to remain in Brahmaloka like so many atomic particles of sunshine emanating from the sun
- Becoming the Lord’s friend, and sarvatma-nivedana, offering oneself fully at the lotus feet of the Lord - these are the nine devotional processes
- Before the creation of the cosmic manifestation, the Supreme Personality of Godhead possessed His totally transcendental mind and eyes. That Supreme Personality of Godhead is Krsna
- Before the creation there were no material minds or material eyes; therefore the mind by which the Supreme Personality of Godhead desired to create is transcendental, and the eyes with which He glanced over material nature are also transcendental
- Being pleased by devotional activities, the Lord reveals Himself to His devotees. That is the way to understand Him
- Being the greatest authority, the Supreme Lord can easily allow many millions of living entities to merge into His body
- Bhattacarya had been in the greatest danger because he had adhered to Mayavada philosophy. Somehow or other he came into contact with Lord Sri Caitanya and became a perfect devotee. In this way he was saved from the great falldown of impersonalism
- Both karmis and jnanis are unfit for receiving the mercy of the Lord and becoming devotees
- Brahma-bhuta living entities are allowed to stay in Brahmaloka or Siddhaloka, but unfortunately they sometimes again fall into the material world because they are not engaged in devotional service
- Brahmaloka or Siddhaloka is a place where many sparklike living entities, parts and parcels of the Supreme Lord, are assembled
- Brahman means brhattva, the greatest of all. The greatest of all is Sri Krsna, the Supreme Personality of Godhead. He possesses all potencies and opulence in full; therefore the Absolute Truth, the greatest of all, is the Supreme Personality of Godhead
- Brahmeti paramatmeti bhagavan iti sabdyate: "The Absolute Truth is called Brahman, Paramatma and Bhagavan." (SB 1.2.11) The Mayavadis try to understand Brahman only, or, at the most, Paramatma. However, they are unable to understand Bhagavan
- By giving up sinful activity - illicit sex, meat-eating, intoxication and gambling - and strictly following the injunctions given by the spiritual master, they (young men and women) have become purified of all contamination
- By such reasoning (that in the material world we experience that everything is created) they (Mayavadi philosophers) come to the conclusion that a higher power has created this cosmic manifestation
- By word jugglery, Sankaracarya tried to create an illusory presentation of the Supreme Personality of Godhead in His relationship with the living entities and the cosmic manifestation
D
- Devotional service begins when the mind, intelligence & ego are completely purified. Mayavadi sannyasis do not purify their intelligence, mind & ego, and consequently they cannot engage in the service of the Lord or expect the causeless mercy of the Lord
- Due to neglecting the lotus feet of the Lord, these yogis (the followers of the Patanjali system) again fall down into the material existence (patanty adhah). Consequently this path of yoga is more abominable than the impersonalists’ path
E
- Even after accepting sannyasa, Caitanya Mahaprabhu retained the name "Caitanya," meaning a humble servant of a sannyasi. Sarvabhauma Bhattacarya appreciated this very much
- Even big scholars cannot understand Krsna, yet they dare comment on the Bhagavad-gita. Reading the Bhagavad-gita means understanding Krsna, yet we actually see many scholars making blunders in trying to understand Krsna
- Even by studying all the Vedic literatures, one cannot understand the Supreme Lord
- Even though these (semiliberated) living entities attain the brahma-bhuta stage and realize the Supreme Personality of Godhead through His bodily effulgence, they nonetheless fall down due to neglecting the Lord’s service
- Executing devotional service by thinking always of the Supreme Lord (man-mana), becoming His devotee, worshiping Him and always offering Him obeisances. This is called visnu-aradhana, and it is the supreme occupational duty of all human beings
F
- Factually, the devotional service of the Lord is described in the Vedanta-sutra, but the Mayavadi philosophers, the Sankarites, prepared a commentary known as Sariraka-bhasya, in which the transcendental form of the Lord is denied
- Foolish people are enchanted by magical demonstrations, and when they see a few wonderful things done by mystical power, they accept a magician as the Personality of Godhead or an incarnation. This is not the way of realization
- For a further explanation of parinama-vada (of CC Madhya 6.170), refer to Adi-lila, Seventh Chapter, verses 121-133
- For a living entity to accept this cosmic manifestation as the field for his sense enjoyment is certainly illusory. This material world is the manifestation of the material energy of the Lord
- For that purpose (to become expert in understanding the devotional service of the Lord and thus become a perfect sannyasi) one must cultivate knowledge and renunciation regularly
- For them (Mayavadi philosophers), the spiritual world is equated with the Buddhist voidism
- From the sastras we can understand that the Brahman effulgence consists of the bodily rays of Krsna
- From the sastras we learn that there is a stone or jewel called a touchstone that can transform iron into gold. Although the touchstone turns iron into gold many times, it remains in its original condition
- From the very beginning of their lives, Sukadeva Gosvami and the four Kumaras, known as catuh-sana, were liberated and self-realized on the Brahman platform. Nonetheless, they were attracted by the qualities of Krsna, and they engaged in His service
G
- God’s position is completely different from their (Mayavadi philosophers) concoction. Such Mayavadi philosophers consider themselves above the influence of karma-kanda - fruitive activities and their reactions
- Gopinatha Acarya is pointing out that Sarvabhauma Bhattacarya had already seen uncommon symptoms of ecstasy in the body of Sri Caitanya Mahaprabhu
- Gopinatha Acarya quoted this verse (of CC Madhya 6.104) from the Mahabharata’s Visnu-sahasra-nama-stotra
- Gopinatha Acarya replied (to the disciples of Sarvabhauma Bhattacarya) that one could not understand the Supreme Personality of Godhead by guesswork
- Gopinatha Acarya said (to Sarvabhauma Bhattacarya) that the summum bonum, the Absolute Truth, and His different potencies are identical. Therefore one can understand the substance of the Absolute Truth by the manifestation of His different potencies
- Gopinatha Acarya was firmly convinced that Sri Caitanya was Krsna Himself & therefore independent of any external ritual or formality. If one wants to engage in pure devotional service, he does not require titular superiority as a Bharati or a Sarasvati
H
- He (a pure devotee of Lord Krsna) is not very interested in stopping the repetition of birth, for he simply desires to serve the Lord, even in hellish circumstances
- He (Bhattacarya) was not authorized to change a word in Srimad-Bhagavatam (from mukti-pade to bhakti-pade), as Sri Caitanya will explain. Although the Bhattacarya changed the word in his devotional ecstasy, Sri Caitanya Mahaprabhu did not approve of it
- He (Krsna) is full with all opulences, and as such He possesses all riches, all strength, all reputation, all knowledge, all beauty and all renunciation. He is eternally a person and eternally supreme
- He (one who is spiritually advanced in Krsna consciousness) prefers to penetrate the covering of the universe and attain the spiritual world. He can then be situated in one of the Vaikuntha planets there
- He (Sarvabhauma Bhattacarya) suggested that the Lord be elevated to the Sarasvati community. However, Gopinatha Acarya pointed out that the Lord does not depend on any external formality
- He (Sarvabhauma Bhattacarya) was considering the Lord’s pastimes to be mundane. This was certainly due to illusion
- He (Sri Caitanya Mahaprabhu) appeared in order to teach the fallen souls in this material world, for in this Age of Kali almost everyone has become attached to fruitive and ritualistic activities and mental speculation
- He (Sri Caitanya Mahaprabhu) quoted the following verse from the Brhan-naradiya Purana (38.126) to confirm His statement - that the most important item is the chanting of the holy names of the Lord - Hare Krsna maha-mantra
- He (Sri Caitanya Mahaprabhu) said, mayavadi-bhasya sunile haya sarva-nasa: (CC Madhya 6.169) "If one hears the Sariraka-bhasya of Sankaracarya, he is doomed"
- He (the Lord) always has one pastime after another, all full of transcendental pleasure, and these pastimes are fully controlled by the Supreme Person
- He (the person presenting a hypothesis, reading the Vedic version, perceiving or interpreting by his experience) is subject to committing mistakes, to becoming illusioned, to cheating and to having imperfect senses
- He (the Supreme Lord) does not have mundane, limited eyes like ours. Rather, He has such eyes that He can see past, present and future, everywhere, in every corner of the universe and in every corner of the heart of every living entity
- He (the Supreme Lord) is the original energetic, the abode of all energies
- Hearing the glories of the Lord, chanting, remembering, serving the lotus feet of the Lord, offering worship in the temple, offering prayers, becoming a servant of the Lord - these are the nine devotional processes
- High-thinking philosophers and scientists can tackle the material energy, but not being able to understand the spiritual energy, they can simply imagine an inactive state, such as the impersonal Brahman. This is simply the negative side of material life
- His (the Lord's) all-pervasive feature is understood to be impersonal because one does not find the form of the Lord in that all-pervasiveness. Actually, everything is resting on the rays of His bodily effulgence
I
- I serve the Supreme Personality of Godhead, Govinda, the primeval Lord, the effulgence of whose transcendental body is known as the brahmajyoti - Bs 5.40
- If a person proposes that he himself is God or that someone else is an incarnation of God or God Himself, he must cite evidence from sastra to prove his claim. Thus the request of the Bhattacarya’s disciples is quite bona fide
- If Lord Brahma can make a mistake in understanding Krsna, what to speak of ordinary persons, who either misunderstand Krsna or falsely present a so-called incarnation of Krsna for their own sense gratification
- If one can perceive the characteristics of the Absolute Truth, we can know that he has understood the substance of the Absolute Truth by the mercy of the Lord
- If one follows the Mayavadi philosophy, he misses his opportunity to become immortal after giving up the material body
- If one indulges in hearing the Sankarite Sariraka-bhasya, he will certainly be bereft of all real knowledge
- If one is destined to remain in the Lord’s impersonal effulgence, he misses the opportunity to render service to the Personality of Godhead. Therefore devotees consider remaining in the impersonal Brahman effulgence a kind of punishment
- If one is slightly favored by the mercy of the Lord, if the Lord is pleased, one can understand Him. But who are the candidates eligible to receive the mercy of the Lord? Only the devotees. They alone can understand what is the SPG
- If one is under the bodily conception, he is unable to realize his true identity and engage in the loving devotional service of the Lord
- If one takes shelter of the sound representation of the Supreme Personality of Godhead (omkara), he can realize his constitutional identity and engage in devotional service even though in conditioned life
- If one tries to explain the Supreme impersonally, one distorts the real meaning of Brahman
- If one wants to become a devotee of Krsna, he must first take shelter of the lotus feet of Sri Caitanya Mahaprabhu, following in the footsteps of Sarvabhauma Bhattacarya and other exalted devotees
- If such a material stone (touchstone) can maintain its inconceivable energy after producing volumes of gold, certainly the Supreme Personality of Godhead can remain in His original sac-cid-ananda form after creating the cosmic world
- If the SP of Godhead is formless, how can He be said to walk very fast and accept everything offered to Him? Rejecting the direct meaning of the Vedic mantras, the Mayavadi philosophers interpret them and try to establish the Absolute Truth as formless
- If we accept the inconceivable potencies of the Lord, we can understand how the Supreme Personality of Godhead can appear within this material world without being touched or contaminated by the three modes of material nature
- If we want to interpret the Vedic version, we must imagine an interpretation according to what we want to do. We set forth such an interpretation as a suggestion or hypothesis. As such, it is not actually true, and the self-evident proof is lost
- Impersonal philosophy destroys the three phases of knowledge - jnana, jneya and jnata. As soon as one speaks of knowledge, there must be a person who is the knower, the knowledge itself and the object of knowledge
- Impersonalists think that “material” refers to the forms within our experience and that “spiritual” refers to an absence of form
- In ancient times philosophers like Kapila, Gautama, Jaimini, Kanada and similar brahmanas propounded useless philosophical theories
- In every verse of Srimad Bhagavad-gita it is clearly stated that Krsna is the Supreme Personality of Godhead
- In every verse Vyasadeva says, sri-bhagavan uvaca, "the SP of Godhead said," or "the Blessed Lord said." It is clearly stated that the Blessed Lord is the Supreme Person, but Mayavadi atheists still try to prove that the Absolute Truth is impersonal
- In his book Laghu-bhagavatamrta, Srila Rupa Gosvami has enumerated the following twenty-five lila-avataras: Catuh-sana, Narada, Varaha, Matsya, Yajna, Nara-Narayana, Kapila, Dattatreya, Hayasirsa (Hayagriva), Hamsa, Prsnigarbha, Rsabha
- In his book Laghu-bhagavatamrta, Srila Rupa Gosvami has enumerated the following twenty-five lila-avataras: Prthu, Nrsimha, Kurma, Dhanvantari, Mohini, Vamana, Parasurama, Raghavendra, Vyasa, Balarama, Krsna, Buddha and Kalki
- In many cases philosophical speculators have covered the real truth and have boldly set forth false theories
- In modern days so-called scientists are setting forth many false theories about the creation, backed up by seemingly logical arguments. This is all due to the influence of the Supreme Lord’s illusory energy
- In order to present their (Mayavadi atheists) false, imaginary meanings, they must adopt so much word jugglery and grammatical interpretation that they finally become ludicrous
- In Siddhaloka (Brahmaloka) there live two kinds of living entities - those who are killed by the SP of Godhead due to their having been demons in their previous lives and those who are very fond of enjoying the impersonal effulgence of the Lord
- In Srimad-Bhagavatam (SB 1.2.11) it is said that the Absolute Truth is understood in three phases - namely, Brahman, Paramatma and Bhagavan, the Supreme Personality of Godhead - brahmeti paramatmeti bhagavan iti sabdyate
- In the beginning, these yogis (the followers of the Patanjali system) accept the Supreme Personality of Godhead, but they ultimately give up this idea in order to become impersonal
- In the BG 10.8, Krsna says, aham sarvasya prabhavo mattah sarvam pravartate: "I am the source of all spiritual and material worlds. Everything emanates from Me." Therefore Krsna is the original Absolute Truth, the Supreme Personality of Godhead
- In the Bhagavad-gita (BG 2.40) it is said, sv-alpam apy asya dharmasya trayate mahato bhayat: Simply by performing a little devotional service, one can escape the greatest danger
- In the Bhagavad-gita (BG 7.25) it is said, naham prakasah sarvasya: the Supreme Personality of Godhead reserves the right of not being exposed to everyone
- In the Bhagavad-gita, Arjuna accepted Krsna as param brahma param dhama (BG 10.12). Although the living entities or material nature are sometimes described as Brahman, Parabrahman - the Supreme, the greatest of all Brahmans - is still Krsna, the SPG
- In the Bhagavad-gita, in Sri Krsna’s discourse on the ksetra and the ksetra-jna, it is clearly stated that the ksetra-jna is the living entity, who knows his field of activities
- In the Chandogya Upanisad (6.2.3), it is said, tad aiksata bahu syam prajayeya. This statement confirms the fact that when the SP of Godhead wishes to become many, the cosmic manifestation arises simply by His glancing over material energy
- In the conditioned state, the living entity is known as jiva-bhuta, or "the living force within matter"
- In the lower categories - including aquatics, trees, plants, insects, birds and so forth - spiritual consciousness is almost nonexistent
- In the mediocre category - the human form of life - spiritual consciousness is comparatively awakened. In the superior life forms, spiritual consciousness is fully awakened
- In the monastery at Srngeri, the surname Sarasvati is considered first class, Bharati second class and Puri third class
- In the Mundaka Upanisad (1.1.7) it is stated, yathorna-nabhih srjate grhnate ca: "(The Lord creates and destroys the cosmic manifestation) as a spider creates a web and draws it back within itself"
- In The Nectar of Devotion, these (the nine devotional processes) are expanded into sixty-four items
- In the superior life forms, spiritual consciousness is fully awakened. Then the living entity understands his real position and tries to escape the influence of material energy by developing Krsna consciousness
- In the Svetasvatara Upanisad (6.8) it is clearly said, parasya saktir vividhaiva sruyate: (CC Madhya 13.65, purport) "The Absolute Truth has multipotencies"
- In the Taittiriya Upanisad (3.1) it is said, yato va imani bhutani jayante: "The entire material cosmic manifestation is born of the Supreme Brahman"
- In the Taittiriya Upanisad (3.1): yato va imani bhutani jayante, yena jatani jivanti, yat prayanty abhisamvisanti, tad vijijnasasva tad brahma. This was the answer given by father Varuna when questioned by his son Varuni Bhrgu about the Absolute Truth
- In this Age of Kali there are no lila-avataras, but there is an incarnation of the Lord manifested in the body of Sri Caitanya Mahaprabhu. This has been explained in Srimad-Bhagavatam
- In this Age of Kali, hari-kirtana is very, very important
- In this body, there is an owner, and one should not consider the body to be the self. This is the first instruction to be assimilated by a devotee
- It (the supreme occupational duty) is properly discharged in the varnasrama-dharma system, which divides society into brahmacarya, grhastha, vanaprastha and sannyasa and brahmana, ksatriya, vaisya and sudra. This is the whole scheme of Vedic civilization
- It is clearly explained in the Bhagavad-gita (BG 10.8), where Krsna says, mattah sarvam pravartate: "From Me, everything emanates"
- It is confirmed in Srimad Bhagavad-gita (BG 7.19): After many births and deaths, he who is actually in knowledge surrenders unto Me (Lord Krsna), knowing Me to be the cause of all causes and all that is. Such a great soul is very rare
- It is confirmed in the BG 18.54, where the Lord says, brahma-bhutah prasannatma na socati na kanksati: One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything
- It is confirmed in the BG 7.28: Persons who have acted piously in previous lives & in this life & whose sinful actions are completely eradicated are freed from the dualities of delusion, & they engage themselves in My (Krsna's) service with determination
- It is confirmed in the Bhagavad-gita (BG 7.19): After many births and deaths, he who is actually in knowledge surrenders unto Me (Krsna), knowing Me to be the cause of all causes and all that is. Such a great soul is very rare
- It is confirmed in the Bhagavad-gita (BG 9.10), He (the Supreme Personality of Godhead) acts only through His different energies. Mayadhyaksena prakrtih: Krsna directs the material energy, and that potency works in this material world
- It is confirmed in the Taittiriya Upanisad (3.1.1): yato va imani bhutani jayante. "The Supreme Absolute Truth is that from which everything is born"
- It is definitely proved that the Supreme Personality of Godhead is the master of all potencies and that the living entities are always subjected to these potencies. That is the difference between mayadhisa and maya-vasa
- It is explained by Krsna in the Bhagavad-gita (BG 7.4): "Earth, water, fire, air, ether, mind, intelligence and false ego - all together these eight constitute My separated material energies"
- It is not possible to understand Krsna simply by studying the Vedas perfectly. One must have the mercy of a devotee - yat-padam
- It is not that the Lord undergoes direct transformation, which is called parinama-vada. However, being very anxious to protect Srila Vyasadeva from criticism, Sankaracarya became a pseudo gentleman and put forward his theory of illusion - vivarta-vada
- It is said, mukta api lilaya vigraham krtva bhagavantam bhajante: Even liberated persons are attracted by the pastimes of Lord Krsna and thus engage in devotional service - CC Madhya 24.112
- It is stated in SB 1.5.20: The entire universal creation is contained in the gigantic form of the Supreme Personality of Godhead. Everything emanates from Him, everything rests in His energy, and after annihilation everything merges into His person
- It is stated in the Svetasvatara Upanisad (3.19): Although the Supreme Lord is described as having no hands and legs, He nonetheless accepts all sacrificial offerings. He has no eyes, yet He sees everything. He has no ears, yet He hears everything
- It is the etiquette among sannyasis, those on the fourth platform of spiritual life, to offer respects by saying om namo narayanaya ("I offer my respectful obeisances unto Narayana"). This greeting is used especially by Mayavadi sannyasis
- It is understood that the Lord incarnates in different colors for the different yugas - Satya, Treta, Dvapara and Kali
- It may be noted that the Supreme Lord glanced over the material nature before the creation of this cosmic manifestation
K
- Krsna bestowed His causeless mercy upon Arjuna just to get him out of the bodily conception. This was done at the very beginning of the Second Chapter of the Bhagavad-gita (BG 2.13), where Krsna says, dehino ’smin yatha dehe kaumaram yauvanam jara
- Krsna Himself gives many hints about His potencies as the Supreme Personality of Godhead. One should understand the Supreme Personality of Godhead only through the evidence presented by the sastras and the mahajanas
- Krsna says in the Bhagavad-gita (BG 7.25): I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency (yogamaya); and so the deluded world knows Me not, who am unborn and infallible
- Krsna states in the Bhagavad-gita (BG 9.4), maya tatam idam sarvam jagad avyakta-murtina: "By Me, in My unmanifested form, this entire universe is pervaded"
L
- Laphra-vyanjana is a preparation in which many vegetables are boiled together, and then a chenka is added, consisting of spices like cumin, black pepper and mustard seed
- Lord Brahma confirms. Vedesu durlabham: "It is very difficult to understand the Supreme Lord simply through one’s studies." Adurlabham atma-bhaktau: "However, it is very easy for the devotees to capture the Lord"
- Lord Brahma had stolen all the calves and cowherd boys in order to test Krsna’s power. Lord Brahma admitted that his own extraordinary powers within the universe were not in the least comparable to the unlimited powers of Lord Krsna
- Lord Buddha abandoned the authority of the Vedic literature and therefore rejected the ritualistic ceremonies and sacrifices recommended in the Vedas. His nirvana philosophy means stopping all material activities
- Lord Buddha did not recognize the presence of transcendental forms and spiritual activities beyond the material world. He simply described voidism beyond this material existence
- Lord Krsna confirms in the BG 7.28: Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the dualities of delusion, and they engage themselves in My service with determination
- Lord Krsna informs Arjuna that He is disclosing the secrets of the Bhagavad-gita to him because he is His devotee. Arjuna was not a sannyasi, nor was he a Vedantist or brahmana. He was, however, a devotee of Krsna
- Lord Krsna is established as the Supreme Personality of Godhead by statements from many authorized persons, such as Brahma, Narada, Vyasadeva, Asita and Arjuna
- Lord Krsna says in the Bhagavad-gita (BG 18.55), bhaktya mam abhijanati: "One can understand Me only by the devotional process"
- Lord Sri Krsna is also known as Mukunda, or He who gives transcendental bliss by offering all kinds of mukti
- Lord Sri Krsna is certainly the Personality of Godhead, but He is not as magnanimous as Sri Caitanya Mahaprabhu. Lord Krsna simply gave orders for one to become His devotee, but Sri Caitanya Mahaprabhu actually taught the process of Krsna consciousness
- Lord Varaha, the boar incarnation, lifted the entire planet earth from the depths of the Garbhodaka Ocean
- Lord Visnu incarnates for two purposes: paritranaya sadhunam vinasaya ca duskrtam (BG 4.8). That is, He comes to engage in pastimes with His devotees and to annihilate the demons
M
- Mahesvara Visarada was a classmate of Nilambara Cakravarti’s. He lived in the Nadia, district in a village called Vidyanagara, and had two sons named Madhusudana Vacaspati and Vasudeva Sarvabhauma. His son-in-law was Gopinatha Acarya
- Mayavada philosophy combines these three categories (the knowledge, the knower and the object of knowledge); therefore the Mayavadis cannot understand how the spiritual potencies of the Supreme Personality of Godhead act
- Mayavada philosophy states that the Supreme Lord, the living entities and the cosmic manifestation are all transformations of illusory energy. To support this atheistic theory, the Mayavadis cite false scriptures
- Mayavadi philosophers accept a spiritual existence, but they do not know about the spiritual world and spiritual beings
- Mayavadi philosophers study the Vedic literature, but they do not understand that in the last stage of realization the Absolute Truth is the Supreme Personality of Godhead, Krsna
- Mayavadi sannyasis in India are limited in their experience to a small town or village, or perhaps to the country of India. Nor do such sannyasis have sufficient education
- Mayavadi sannyasis in India are very much accustomed to declaring themselves jagad-gurus, teachers of the world, although they have no information of the outside world
- Mayavadi sannyasis who falsely think of themselves as liberated from the clutches of maya are called vimukta-maninah. Actually, they are not liberated, but they think that they have become liberated and have become Narayana Himself
- Mukti means liberation and merging into the impersonal Brahman effulgence. Bhakti means rendering transcendental service unto the Supreme Personality of Godhead
N
- Narottama dasa Thakura says, karma-kanda jnana-kanda, kevala visera bhanda: those who have taken to the process of karma-kanda (fruitive activity) and jnana-kanda (speculation on the science of transcendence) have simply eaten from poisoned pots
- Nitya-siddha-bhakta indicates the eternally liberated associates of the Lord. Such devotees enjoy the company of the Lord in four relationships - as servant, friend, parent or conjugal lover
- Not attaining ananda, or bliss, they (brahma-bhuta living entities) come down to the material world to enjoy. This is certainly a falldown for one who is actually liberated. The bhaktas consider such a falldown equal to achieving a place in hell
O
- Of the five types of liberation, the first four (salokya, samipya, sarupya and sarsti) are not so undesirable because they can be avenues of service to the Lord
- Omkara is the representation of the Supreme Personality of Godhead in sound. This form of His holy name is accepted as the transcendental vibration (maha-vakya) by virtue of which the temporary material manifestation has come into being
- On the basis of the Vedic version we still accept the fact that conchshells and cow dung are pure and sanctified
- On the material platform, one can understand the substance by the manifestation of its symptoms
- One (a sannyasi) who prefers living in great mountains, even among ferocious animals, to attain the summit of philosophical speculation (understanding that the essence of this material world is useless) is called Parvata
- One (a sannyasi) who prefers living in the mountains engaging in the study of the Bhagavad-gita and whose intelligence is fixed is called Giri
- One cannot engage in the devotional service of the Lord without being purified of all contamination
- One cannot understand the Supreme Lord without His mercy. The Absolute Truth cannot be understood by speculation, and this is the conclusion of the Bhagavad-gita
- One cannot understand the Supreme Personality of Godhead simply by exhibiting some mundane magic
- One has to approach a bona fide spiritual master and surrender to him. Only then can one understand the Supreme Personality of Godhead as a person - BG 4.34
- One has to practice sense control as well as mind control and subdue the six forces of speech, mind, anger, tongue, belly and genitals. Then one can become expert in understanding the devotional service of the Lord and thus become a perfect sannyasi
- One may aspire to elevate himself to a heavenly planet within the material world, such as the moon, the sun or Venus, but if one is spiritually advanced in Krsna consciousness, he does not wish to remain within the material universe
- One must have the mercy of the Lord in order to understand the Supreme Personality of Godhead by devotional service
- One should always remember that all Vedic literatures are self-evident. No one is allowed to interpret the Vedic verses. If one does so, he indulges in imagination, and that has no value
- One should know that beyond this material nature is another nature, which is spiritual. Just as there are material forms in this material world, there are spiritual forms in the spiritual world. This is confirmed by all Vedic literature
- One should not guess or speculate about an incarnation of God or the Personality of Godhead. One has to learn from the bona fide person or from the Supreme Personality of Godhead Himself, as Arjuna did, by the mercy of Krsna
- One should not try to understand the Lord simply from the statements of the Vedas, nor should one uselessly attempt to decry these statements through reasoning and logic
- One should try to understand the nature of the Supreme Personality of Godhead. From the sastras we understand that the nature of the Supreme Personality of Godhead is the sum total of eternity, bliss and knowledge
- One who completely knows the Brahman effulgence and is always engaged in the practice of yoga is called Prakasa-brahmacari
- One who has acquired absolute knowledge and who always meditates on the Absolute Truth, knowledge, the unlimited and the Brahman effulgence, thus keeping himself in transcendental bliss, is called Ananda-brahmacari
- One who has become completely educated and is freed from all kinds of ignorance and who is never unhappy, even in a distressed condition, is called Bharati
- One who has become very expert in absolute knowledge, who is situated in the Absolute Truth, and who always discusses the Absolute Truth is called Puri
- One who has learned the classical art of music, who engages in its culture, and who has become expert and completely aloof from material attachment is called Sarasvati
- One who has no Vedic knowledge, who has not studied the Vedas from a bona fide spiritual master, does not know Krsna. Therefore he is a mudha. Such fools take Krsna to be an ordinary person (param bhavam ajanantah) They do not actually know what Krsna is
- One who is able to distinguish between matter and spirit, who is never disturbed by material transformations, and who meditates on the unlimited, inexhaustible, auspicious Brahman effulgence is a first-class, learned brahmacari and is named Caitanya
- One who knows his real identity and is fixed in his particular occupational duty, who is always happy in spiritual understanding, is called Svarupa-brahmacari
- Only a direct presentation can be considered evidence. An interpretation cannot be accepted as evidence, but may be considered proof of evidence
- Only the devotees, who are always engaged in the service of the Lord, are exempt from the jurisdiction of Yamaraja
- Only those who are very serious and who follow the regulative principles and study Vedic literature should accept sannyasa
- Out of four main types of evidence - direct perception, hypothesis, historical reference and the Vedas - Vedic evidence is accepted as the foremost
P
- Pariksit Maharaja says, nivrtta-tarsair upagiyamanat (SB 10.1.4). The holy name of the Lord can be chanted by those who have fully satisfied their material desires or who are fully situated on the transcendental platform and devoid of material desire
- Please refer to Adi-lila, Seventh Chapter, verses 106-146, for an explanation of this verse - of CC Madhya 6.131
- Previously Gopinatha Acarya had informed Sarvabhauma Bhattacarya that when he would be blessed by the Lord he would thoroughly understand the transcendental process of devotional service. This prediction was now fulfilled
S
- Salokya means that after material liberation one is promoted to the planet where the Supreme Personality of Godhead resides, samipya means remaining an associate of the Supreme Personality of Godhead
- Sankaracarya concocted this meaning of parinama-vada, and by word jugglery he endeavored very hard to establish parinama-vada as vivarta-vada
- Sankaracarya has indirectly minimized the value of the principal Vedic mantra (omkara) by accepting a subordinate vibration (tat tvam asi) as the most important Vedic mantra
- Sankaracarya introduced names for his sannyasa disciples, and these are ten in number. Out of these, the surnames Tirtha, Asrama and Sarasvati are considered topmost
- Sarasvati is the goddess of music and learning, and in one hand she holds a musical instrument called a vina
- Sarupya means attaining a four-handed form exactly like that of the Lord, sarsti means attaining opulences like those of the Supreme Lord, and sayujya means merging into the Brahman effulgence of the Lord. These are the five types of liberation
- Sarvabhauma Bhattacarya considered Sri Caitanya Mahaprabhu a very humble and meek person because although Caitanya Mahaprabhu was a sannyasi, He still retained His brahmacari name
- Sarvabhauma Bhattacarya continues to explain the distinction between mukti-pada and bhakti-pada in the following verses - CC Madhya 6.264-265
- Sarvabhauma Bhattacarya informed his brother-in-law, Gopinatha Acarya, "The Supreme Personality of Godhead may not have shown mercy to me, but what is the proof of His having shown it to you? Kindly let us know about this"
- Sarvabhauma Bhattacarya intended to convert Caitanya Mahaprabhu, who was a Vaisnava sannyasi, into a Mayavadi sannyasi. He therefore made this arrangement to instruct Him in the Vedanta-sutra according to the Sariraka commentary of Sankaracarya
- Sarvabhauma Bhattacarya lived on the southern side of the Jagannatha Temple. His home was practically on the beach and was known as Markandeya-sarastata. At present it is used as the monastery of Gangamata
- Sarvabhauma Bhattacarya suggested that by the study of vairagya (renunciation) Sri Caitanya Mahaprabhu might be saved from the clutches of full-fledged youthful desires
- Sarvabhauma Bhattacarya wanted to know of Sri Caitanya Mahaprabhu’s previous situation as a householder
- SB 7.9.38: My Lord, You kill all the enemies of the world in Your multifarious incarnations in the families of men, animals, demigods, rsis, aquatics and so on. Thus You illuminate the worlds with transcendental knowledge
- Sevonmukhe hi jihvadau svayam eva sphuraty adah: (Bhakti-rasamrta-sindhu 1.2.234) "The Lord reveals Himself to a devotee when He is completely satisfied by the devotee’s service"
- Since all types of muktis reside at the lotus feet of Sri Krsna, He may be called mukti-pada
- Since it is known that smoke is created when there is fire, from seeing the smoke on the hill one can conclude that a fire is burning there. Similarly, from seeing this cosmic manifestation the Mayavadi philosophers conclude that there must be a creator
- Since the appearance of Sri Caitanya, there have been many pseudo incarnations in India who do not present authorized evidence. The disciples of Bhattacarya, being very learned scholars, were certainly right in asking Gopinatha Acarya for evidence
- Since the Bhattacarya was an impersonalist, he had no idea of the Absolute Truth beyond the impersonal effulgence. However, Gopinatha Acarya informed him that Caitanya Mahaprabhu was the Supreme Personality of Godhead
- Sometimes devotees think of merging into the Brahman effulgence, and consequently they are promoted to Siddhaloka. Because of their impersonal understanding, they are actually punished
- Sometimes people are surprised to see young men and women take so seriously to the Krsna consciousness movement
- Sometimes the Mayavadi philosophers will accept Lord Krsna or Lord Rama as Bhagavan, but they think of the Lord as a person having a material body. The Mayavadis do not understand that the Supreme Personality of Godhead, Krsna, has a spiritual body
- Sometimes they (Mayavadi sannyasis) rise to the Brahman effulgence, but because their minds are not completely purified, they must return to material existence
- Spiritual activities other than bhakti-yoga are divided into three categories - speculative activity conducted by the jnana-sampradaya (learned scholars), fruitive activity conducted by the general populace according to Vedic regulations
- Spiritual activities other than bhakti-yoga are divided into three categories - the activities of transcendentalists not engaged in devotional service
- Sri Caitanya Mahaprabhu accepted sannyasa from the Bharati sampradaya (community), which belongs to the disciplic succession of Sankaracarya
- Sri Caitanya Mahaprabhu advises that we not worry about the Vedic system of varnasrama-dharma. Rather, we should take directly to the chanting of the Hare Krsna mantra and simply hear about the Supreme Personality of Godhead from pure devotees
- Sri Caitanya Mahaprabhu appeared in this world as a disguised incarnation of Krsna, but His appearance is confirmed in Srimad-Bhagavatam, the Mahabharata and other Vedic scriptures
- Sri Caitanya Mahaprabhu approved of a sannyasi’s reading the Vedanta-sutra, or Brahma-sutra, but He did not approve the Sariraka commentary of Sankaracarya
- Sri Caitanya Mahaprabhu considers the Mayavadi philosophers more dangerous than the Buddhists
- Sri Caitanya Mahaprabhu is established as the Supreme Personality of Godhead by evidence from the same personalities - like Brahma, Narada, Vyasadeva, Asita and Arjuna
- Sri Caitanya Mahaprabhu is not mentioned as a lila-avatara because He is an incarnation in disguise - channa-avatara
- Sri Caitanya Mahaprabhu presented Himself as if He were a sannyasi in name only or, in other words, a number-one fool
- Sri Caitanya Mahaprabhu quotes four verses from the Visnu Purana (6.7.61-63 and 1.12.69) to explain the different potencies of the Lord
- Sri Caitanya Mahaprabhu remarked that no one should hear the Mayavadi commentaries or purports to any Vedic literature
- Srila Bhaktisiddhanta Sarasvati has explained the word upanisad in his Anubhasya. Please refer to Adi-lila, Second Chapter, fifth verse, and Adi-lila, Seventh Chapter, verses 106 and 108, for his explanation - on CC Madhya 6.133
- Srila Prabodhananda Sarasvati has sung, kaivalyam narakayate. The impersonalist’s conception of becoming one with the effulgence of the Lord is exactly like hell
- Srila Sridhara Svami has verified that Lord Visnu appears in the Age of Kali but does not act as He does in other ages
- Srimad-Bhagavatam is divided into twelve cantos, and in the Ninth Canto different kinds of mukti are described
- Such identification (either as the gross or the subtle material body) is certainly false and constitutes the genuine platform of the theory of illusion
- Sukadeva Gosvami heard Srimad-Bhagavatam by the mercy of his father, Vyasadeva, and he was consequently attracted to Krsna and became a great devotee
T
- Tat tvam asi is a warning to the living entity not to mistake the body for the self. Therefore tat tvam asi is especially meant for the conditioned soul
- Tat tvam asi is accepted as the primary vibration by one who does not accept pranava, the transcendental sound incarnation of the holy name of the Lord, as the chief principle in the Vedic literature
- That brahmajyoti (the effulgence of the SPG's transcendental body), which is unlimited, unfathomed and all-pervasive, is the cause of the creation of unlimited numbers of planets with varieties of climates and specific conditions of life - BS 5.40
- That Brahman into which the whole cosmic manifestation merges is in the locative case - yat or yasmin
- That Krsna is all-attractive is verified by the activities of the four rsis and Sukadeva Gosvami. All of them were liberated persons, yet they were attracted by the qualities and pastimes of the Lord
- That literature which does not conform to Vedic literature is simply misleading
- The Absolute Truth from which the cosmic manifestation has emanated, is in the ablative case; that Brahman by which this universal creation is maintained is in the instrumental case - yena
- The actual purpose in reading the Vedas is to learn how to become a devotee of the Supreme Lord. The Lord Himself advises, man-mana bhava mad-bhakto mad-yaji mam namaskuru - BG 9.34
- The ambitious Mayavadi philosophers desire to merge into the existence of the Lord, and this may be accepted as sayujya-mukti. However, this form of mukti means denying one’s individual existence. In other words, it is a kind of spiritual suicide
- The atmarama verse (SB 1.7.10) was discussed at Naimisaranya at a meeting of many great sages, headed by Saunaka Rsi
- The Bhagavad-gita is within the Mahabharata; therefore all the statements of the Bhagavad-gita are self-evident. There is no need for interpretation, and if we do interpret, the entire authority of the Vedic literature is lost
- The Bhakti-rasamrta-sindhu mentions eight kinds of transcendental transformations in the bodies of advanced devotees. These are sometimes checked by the devotee, and there are two stages of such checking, technically known as dhumayita and jvalita
- The Bhattacarya wanted to reinstate Sri Caitanya Mahaprabhu into the Sarasvati sampradaya because he did not like the Lord’s belonging to the Bharati sampradaya or Puri sampradaya. Actually, he did not know the position of Lord Caitanya Mahaprabhu
- The Bhattacarya was fully converted to the cult of Vaisnavism, and he was following the principles automatically, without being pressured
- The Brahma-samhita (Bs 5.38) states: Due to the rays of the Lord’s bodily effulgence, millions of universes are created, just as planets are created from the sun
- The Brahma-sutra begins with the verse janmady asya yatah: (SB 1.1.1) "The Absolute Truth is that from whom everything emanates." (Bs 1.1.2) That Absolute Truth is Krsna
- The Brahma-sutra states that according to the principle of sakti-saktimator abhedah, the living entity is simultaneously one with and different from the SPG. Qualitatively the living entity and the Supreme Lord are one, but in quantity they are different
- The chanting of omkara or the Hare Krsna mantra is meant for the liberated soul. Srila Rupa Gosvami has said, ayi mukta-kulair upasyamanam (Namastaka 1). Thus the holy name of the Lord is chanted by the liberated souls
- The conclusion is that the transcendental bliss experienced in the service of the Lord must be superior to brahmananda, the bliss derived from realizing the impersonal Brahman
- The creation subsists by the energy of the Supreme Brahman and, after annihilation, merges into the Supreme Brahman. From this we can understand that the Absolute Truth can be categorized in three cases - ablative, instrumental and locative
- The devotees under the guidance of Sri Caitanya Mahaprabhu aspire to reach the topmost spiritual planet, known as Goloka Vrndavana, the residence of Lord Sri Krsna and His eternal associates
- The dhumayita (smoking) stage is exhibited when only one or two transformations are slightly present and it is possible to conceal them
- The disciples of Sarvabhauma Bhattacarya wanted evidence to show that Sri Caitanya Mahaprabhu was actually the creator of the cosmic manifestation. Only then would they accept Him as the Supreme Personality of Godhead, the original cause of creation
- The durga-sakti (material energy) acts under the direction of the Supreme Personality of Godhead, and the universal creation, maintenance and destruction are being carried out by the durga-sakti. Krsna’s direction is in the background
- The fact is that the Supreme Personality of Godhead, the Supersoul, cannot be attained simply by explanations, logic and erudite scholarship. One cannot understand Him simply by one’s brain substance
- The factual meaning of the aphorisms of the Vedanta-sutra is as clear as sunshine. The Mayavadi philosophers simply try to cover the sunshine with the clouds of interpretations imagined by Sankaracarya and his followers
- The first verse of the Brahma-sutra is athato brahma jijnasa: "We must now inquire into the Absolute Truth." The second verse immediately answers, janmady asya yatah: "The Absolute Truth is the original source of everything"
- The first-class materialists (the Mayavadis) imagine five specific forms of the Lord, but when they try to equate the worship of such imaginary forms with bhakti, they are immediately condemned
- The followers of the Patanjali system accept the eternity of the Supreme Personality of Godhead, yet, according to them, purusartha-sunyanam pratiprasavah kaivalyam svarupa-pratistha va citi-saktir iti
- The followers of the Patanjali yoga system actually want to merge into the body of the Supreme Personality of Godhead. This indicates that they do not want to engage in His service despite their knowledge of Him
- The following verses of the Brahma-sutra: sastra-yonitvat (Vs. 1.1.3), tarkapratisthanat (Vs. 2.1.11) and srutes tu sabda-mulatvat (Vs. 2.1.27), as commented upon by Sri Ramanujacarya, Sri Madhvacarya, Sri Nimbarkacarya and Srila Baladeva Vidyabhusana
- The four Kumaras were attracted by the aroma of the flowers offered at the lotus feet of Krsna, and in this way they became devotees
- The goal of human perfection is stated here (in CC Madhya 6.230) in brief. One has to surpass all the planetary systems of the material universe, pierce through the covering of the universe and reach the spiritual world, known as Vaikunthaloka
- The great sages present the Puranas in order to make the Vedic mantras understandable for common men
- The greatest of everything is Sri Krsna. Lord Krsna states in the Bhagavad-gita (BG 15.15), vedais ca sarvair aham eva vedyah: "By all the Vedas, I am to be known"
- The illusory energy sometimes appears correct because it is emanating from the Supreme Correct
- The immortality of the individual person is the highest perfectional stage a living entity can attain
- The impersonal Brahman, or bodily effulgence of the Supreme Lord, is known as Brahmaloka or Siddhaloka
- The impersonal descriptions in the Vedas intend to deny mundane characteristics in the Supreme Lord. They do not intend to establish the Supreme Lord as impersonal
- The intelligence of the Mayavadis is not purified; therefore even though they practice austerities for self-realization, they cannot remain within the impersonal brahmajyoti. Consequently, they fall down again into this material world - SB 10.2.32
- The karmis are fully under the bodily conception of life, and the jnanis, although theoretically understanding that they are not the body, also have no information about the lotus feet of the Lord because they overly stress impersonalism
- The less intelligent class of men cannot understand the Supreme Personality of Godhead without being favored by His devotee
- The living entities in the material world are forgetful of their eternal relationship with the SP of Godhead. This forgetfulness is called avidya, or nescience. The avidya-sakti, the avidya potency of the material world, provokes fruitive activity
- The living entity is eternal: he can never be subjected to the limits of time, as are his gross and subtle bodies. The cosmic manifestation is never false, but it is subject to change by the influence of the time factor
- The living entity is the eternal servant of Krsna. Being part and parcel of the Lord, he is constitutionally pure, but due to his contact with material energy, he identifies himself with either the gross or the subtle material body
- The living entity is the superior energy of the Supreme Lord, and the material world is the inferior energy. Both, however, are prakrti - energy
- The Lord (Sri Caitanya Mahaprabhu) told Sanatana, "I shall explain the chief lila-avataras." matsya, kurma, raghunatha, nrsimha, vamana varahadi - lekha yanra na yaya ganana
- The Lord is known as ajita (unconquerable). No one can conquer the Supreme Personality of Godhead, but the Lord consents to be conquered by His devotees. That is His nature
- The Lord reveals Himself to the sincere devotee when He is pleased with his service: svayam eva sphuraty adah
- The Lord took sannyasa from Kesava Bharati in the Bharati sampradaya, in which the brahmacaris (the assistants of the sannyasis) are named "Caitanya"
- The Lord’s energies, though factual, are simply beyond the power of the common brain to understand
- The Lord’s incarnations were enumerated, including Matsya, the fish incarnation; Kurma, the tortoise; Lord Ramacandra; Nrsimhadeva; Vamanadeva; and Varaha, the boar. Thus there are innumerable lila-avataras, and all of these exhibit wonderful pastimes
- The Lord’s mind, eyes and other senses are all transcendental
- The Lord’s transcendental form, which is eternally blissful and full of knowledge, is unknown to Mayavadi philosophers. Although the term “Bhagavan” is explicitly described in Srimad-Bhagavatam, they cannot understand it
- The loving propensity of the asraya (devotee) toward the visaya (Lord) becomes so ecstatic that even after enjoying the company of the beloved, the devotee feels that his enjoyment is insufficient
- The material energy acts on the living entity in different degrees, according to how he acquires the association of the three modes of material nature
- The material world is the inferior energy of the Supreme Personality of Godhead, but it is not a fact that the Supreme Lord has been transformed into this material world
- The Mayavadi agnostics wander within this universe in different species of life due to their nondevotional activities. Such living entities are subjected to the punishments of Yamaraja. Only the devotees are exempt from the jurisdiction
- The Mayavadi philosophers conclude that the cosmic manifestation is a transformation of the Supreme. Thus they must necessarily also accept the theory of the illusion of the Supreme - vivarta-vada
- The Mayavadi philosophers consider Deity worship in devotional service to be pratibimba-vada, or the worship of a form that is the reflection of a false material form
- The Mayavadi philosophers consider the central point of relationship to be the impersonal Brahman, the function of the living entity to be the acquisition of knowledge of Brahman, resulting in detachment from material activity
- The Mayavadi philosophers consider the ultimate goal of life to be liberation, or merging into the existence of the Supreme. All of this, however, is simply due to the imagination of the conditioned soul. It simply opposes him to material activities
- The Mayavadi philosophers in particular make certain hypotheses about the Absolute Truth
- The Mayavadi philosophers offer lip service to Vedic authority but try to escape the Vedic ritualistic ceremonies. They concoct some idea of a transcendental position and call themselves Narayana, or God
- The Mayavadi philosophers should not even be seen by the devotees of the Lord, nor touched, because those philosophers are liable to be punished by Yamaraja, the superintendent demigod who judges the activities of sinful men
- The Mayavadi philosophers think that the living entity is identical with the Supreme Soul, Brahman
- The Mayavadi philosophers, devoid of true understanding, have confused the theory of illusion and the theory of the cosmic manifestation by word jugglery. The theory of illusion can be applied to a person who identifies himself with the body
- The Mayavadi philosophers’ logic is something like seeing smoke on a hill and concluding that there is a fire. When there is a forest fire on a high hill, smoke is first of all visible
- The Mayavadis believe that there is nothing positive in spiritual life. As a result, they cannot understand devotional service or the worship of the Supreme Person, sac-cid-ananda-vigraha - Bs 5.1
- The Mayavadis cite false scriptures, which make people bereft of transcendental knowledge and addicted to fruitive activities and mental speculation
- The Mayavadis do not accept this great power (that has created the cosmic manifestation) to be a person
- The Mayavadis’ conception of spiritual existence is almost identical to the negation of material existence
- The most important factor in this Age of Kali, which is an ocean of faults, is that one can be free from all contamination and become eligible to enter the kingdom of God simply by chanting the Hare Krsna mantra
- The Mundaka Upanisad completely distinguishes the Lord from the living entities. The living entity is subjected to the reactions of fruitive activity, whereas the Lord simply witnesses such activity and bestows the results
- The name of the book of one hundred beautiful verses composed by Sarvabhauma Bhattacarya is Susloka-sataka
- The name of the Lord can be chanted by one who is completely freed from material contamination (anyabhilasita-sunyam jnana-karmady-anavrtam (Bhakti-rasamrta-sindhu 1.1.11))
- The origin of everything is the Supreme Personality of Godhead, Bhagavan, and His bodily effulgence is known as the brahmajyoti, Brahmaloka or Siddhaloka
- The Patanjali system describes the form of the Lord as klesa-karma-vipakasayair aparamrstah purusa-visesa isvarah: The Supreme Personality of Godhead is a person who does not partake of a miserable material life
- The person presenting a hypothesis, reading the Vedic version, perceiving or interpreting by his experience is certain to be imperfect in four ways
- The Puranas (such as the Brahma-vaivarta Purana, Naradiya Purana, Visnu Purana and Bhagavata Purana) are especially meant for Vaisnavas and are also Vedic literature
- The pure devotee hates and fears sayujya-mukti, merging into the effulgence of the Lord. This merging is due to an offense committed against the transcendental loving service of the Lord, and therefore it is not at all desirable for a pure devotee
- The purusam mahantam mentioned in the verse from the Svetasvatara Upanisad is Sri Krsna. His hands and legs are not mundane but are completely transcendental. However, when He comes, fools take Him to be an ordinary person
- The real commentary on the Vedanta-sutra is Srimad-Bhagavatam. Artho ’yam brahma-sutranam: Srimad-Bhagavatam is the original commentary on the Vedanta-sutra, written by the author himself, Srila Vyasadeva
- The real purpose of such foolish people (Mayavadis or atheists) is to impose the impersonalist conclusion on all Vedic literature. The Mayavadi atheists also interpret the Bhagavad-gita
- The Rg Veda, Yajur Veda, Sama Veda, Atharva Veda, Mahabharata, Pancaratra and original Ramayana are all considered Vedic literature
- The Rg Veda, Yajur Veda, Sama Veda, Atharva Veda, Mahabharata, Pancaratra and the original Valmiki Ramayana are all Vedic literatures. Any literature following the conclusive statements of these Vedic literatures is also to be considered Vedic literature
- The sannyasis must read the Vedanta-sutra to establish their final conclusions concerning Vedic knowledge. Here (in CC Madhya 6.120), of course, the Vedanta mentioned is the commentary of Sankaracarya, known as Sariraka-bhasya
- The self-realization that was achieved in the Satya-yuga by meditation, in the Treta by the performance of different sacrifices, and in the Dvapara by worship of Lord Krsna can be achieved in the Age of Kali simply by chanting the holy names, Hare Krsna
- The spiritual forms in the transcendental world have nothing to do with the negative conception of formlessness. The conclusion is that a person is an agnostic when he does not agree to worship the transcendental form of the Lord
- The spiritual potency of the Lord is manifested in three phases - the internal or spiritual potency, the marginal potency, which consists of the living entities, and the external potency, known as maya-sakti
- The statements of the Bhagavad-gita (BG 1.1) are themselves proof that there is a place of eligious pilgrimage named Kuruksetra where the Pandavas and Kurus met to fight. After meeting there, what did they do? This was Dhrtarastra’s inquiry to Sanjaya
- The summum bonum includes all potencies in one unit. The Absolute Truth combined with different characteristics is the original substance (vastu): parasya saktir vividhaiva sruyate - CC Madhya 13.65, purport
- The Supreme Lord is full of inconceivable potencies, which are related to His person, His energies and His transcendental qualities. All of these are very attractive to the serious student. Consequently the Lord is known as Krsna, the all-attractive one
- The Supreme Lord is the master of innumerable eternal energies, which are unlimited. Sometimes these energies are manifested, and sometimes they are not. In any case, all energies are under His control
- The Supreme Lord never bestows His benediction upon those fixed in the bodily conception. As Krsna clearly states in the BG 18.66: Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear
- The Supreme Person is totally independent of all others in these pastimes. While teaching Sanatana Gosvami (CC Madhya 20.296-298), Sri Caitanya Mahaprabhu pointed out that one cannot count the number of lila-avataras
- The Supreme Personality of Godhead explains that His illusory energy can perform the impossible; such is the power of the illusory energy
- The Supreme Personality of Godhead is by nature the master of all potencies. By nature, the living entities, being infinitesimal, are always under the influence of the Lord’s potencies
- The Supreme Personality of Godhead is full with six opulences. All of these potencies are on the transcendental platform. To understand the Supreme Personality of Godhead as impersonal and devoid of potency is to go completely against Vedic information
- The Supreme Personality of Godhead is sad-aisvarya-purna, complete with six opulences. Gopinatha Acarya emphasized that all those six opulences were completely existing in Sri Caitanya Mahaprabhu
- The Supreme Personality of Godhead is the last word in understanding the Absolute Truth, Brahman
- The Supreme Personality of Godhead remains as He is, even though directing His energy, which makes the diverse cosmic manifestation work so wonderfully
- The Supreme Personality of Godhead reserves the right of not being exposed to nondevotees. He can only be understood by bona fide devotees
- The Supreme Personality of Godhead, by His inconceivable potencies and transcendental qualities, attracts the mind of the student engaged in the activities of karma, jnana, yoga and so forth
- The Supreme Personality of Godhead, Lord Visnu, is known as Triyuga, which means that He is manifest in three yugas. However, this means that in the Age of Kali the Lord appears not directly but in disguise
- The Tenth Canto (of Srimad-Bhagavatam) is the actual center of all discussions of mukti because the Personality of Godhead Sri Krsna, who is the tenth subject discussed in Srimad-Bhagavatam, is the exclusive subject of the Tenth Canto
- The tortoise incarnation, Lord Kurma, became a pivot for the emulsification of the whole sea, and Lord Nrsimha-deva appeared as half-man, half-lion. These are some of the wonderful and uncommon features of lila-avataras
- The ultimate goal of understanding the Vedas is to be elevated to the platform of rendering loving service to the Lord
- The ultimate object in all Vedic literature is Krsna. Everyone is searching for Him - BG 15.15
- The uncommon symptoms of ecstatic love indicated the Supreme Person, but despite having seen all these symptoms, the Bhattacarya could not understand the Lord’s transcendental nature
- The Vaikunthalokas are variegated spiritual planets situated in the Lord’s impersonal bodily effulgence, known as the brahmajyoti
- The Vedanta- or Brahma-sutra, written by Srila Vyasadeva, is a book studied by all advanced spiritual students, especially by the sannyasis of all religious communities - sampradayas
- The Vedas enjoin that a conchshell, although the bone of an animal, and cow dung, although the stool of an animal, are very much sanctified
- The Vedas state that the Absolute Truth has different potencies. When one understands the characteristics of the potencies of the Absolute Truth, one is aware of the Absolute Truth
- The verse from Srimad-Bhagavatam (SB 10.14.29) quoted by Gopinatha Acarya was originally spoken by Lord Brahma when he was defeated by Lord Krsna
- The verse that Caitanya Mahaprabhu quoted (Srimad-Bhagavatam 2.7.42) explains the meaning of Sri Krsna’s statement - in BG 18.66
- The word brahmana-murtina in this verse (CC Madhya 6.182) refers to the founder of Mayavada philosophy, Sankaracarya, who was born in the Malabara district of southern India
- The word purvasrama refers to one’s previous situation in life. Sometimes a person will accept the renounced order from householder life, and sometimes even from student (brahmacari) life
- The word siddha is very significant. Siddha refers to one who has realized the Brahman effulgence & who has complete knowledge that the living entity is not a material atom but a spiritual spark. This understanding is described in the BG as brahma-bhuta
- The word tamasah means “the coverings of the universe.” Layers of material elements cover the universe, and outside these coverings is the impersonal Brahman effulgence
- The word vitanda indicates that a debater, not touching the main point or establishing his own point, simply tries to refute the other person's argument
- The words in the atmarama verse (SB 1.7.10) are atmaramah, ca, munayah, nirgranthah, api, urukrame, kurvanti, ahaitukim, bhaktim, ittham-bhuta-gunah and harih
- The yogis accept the eternity of the Supreme Person in one of their mantras - sa purvesam api guruh kalanavacchedat: Such a person is always supreme and is not influenced by the element of time
- Their (Mayavadi philosophers) commentaries on the Vedanta-sutra are completely opposed to the principle of devotional service. Caitanya Mahaprabhu therefore warns us to avoid these commentaries
- Their (Mayavadi's) brains cannot accommodate the fact that the huge cosmic manifestation can be created by a person. They doubt this because as soon as they think of a person, they think of a person within the material world with limited potency
- Their (the followers of the Patanjali yoga system) position is even more abominable than that of those who want to merge into the Lord’s effulgence. These yogis meditate on the four-handed Visnu form of the Lord in order to merge into His body
- There are 8,400,000 species of life, some inferior, some superior and some mediocre. The gradations of the bodies are calculated according to the covering of material energy
- There are many different branches of these categories - speculative activity, fruitive activity and the activities of transcendentalists
- There are many impersonal statements about the Supreme Personality of Godhead
- There are nine items to be executed in devotional service. These are enumerated in the following verse from Srimad-Bhagavatam (SB 7.5.23): sravanam kirtanam visnoh smaranam pada-sevanam arcanam vandanam dasyam sakhyam atma-nivedanam
- There is very little difference between impersonalism and voidism. Voidism can be directly understood, but the impersonalism enunciated by Mayavadi philosophers is not very easily understandable
- There was a great need to revive the system of devotional service. The Lord Himself personally came down disguised as a devotee so that the fallen populace might take advantage of the Lord’s example
- These (brahma-bhuta) living entities have been described as vimukta-maninah, meaning that they falsely consider themselves liberated although their intelligence is not yet purified
- These purposes (paritranaya sadhunam vinasaya ca duskrtam (BG 4.8)) are visible in the Satya, Treta and Dvapara yugas, but in Kali-yuga the Lord appears disguised. He does not directly kill demons and give protection to the faithful
- These semiliberated souls falsely claim to be liberated, but unless one engages in devotional service to the Lord, he is still materially contaminated
- These verses (of CC Madhya 6.226) are quoted from the Padma Purana
- They (brahma-bhuta living entities) do not properly utilize whatever little knowledge they have of the SPG. Not attaining ananda, or bliss, they come down to the material world to enjoy. This is certainly a falldown for one who is actually liberated
- They (many great sages, headed by Saunaka Rsi) questioned Srila Suta Gosvami, who presided at the meeting, about why Srila Sukadeva Gosvami, a paramahamsa already in the transcendental position, was attracted to a discussion of the qualities of Krsna
- They (many great sages, headed by Saunaka Rsi) wanted to know why Sri Sukadeva Gosvami engaged in the study of Srimad-Bhagavatam
- They (Mayavadi philosophers) do accept the fact that there is a creator of this cosmic manifestation, but that is anumana - hypothesis
- They (Mayavadi philosophers) finally conclude that the impersonal Brahman is the Supreme, not the personality Krsna. This is the basis of Mayavadi philosophy
- They (Mayavadi philosophers) reason that in the material world we experience that everything is created. If we trace the history of anything, we find a creator. Therefore there must be a creator of this huge cosmic manifestation
- They (Mayavadi philosophers) think of Krsna as a great personality, a human being, within whom there is the supreme impersonal power, Brahman
- They (the followers of the Patanjali system) are most unfortunate because although they have a personal conception of the Absolute Truth, they neglect to render devotional service to the Lord and thus fall down again into the material world
- They (the followers of the Patanjali system) believe that in the perfectional stage, the conception of purusa is vanquished
- They (those who have taken to the process of karma-kanda (fruitive activity) and jnana-kanda (speculation on the science of transcendence)) are condemned to remain in material existence life after life until they take shelter of the lotus feet of Krsna
- They (young men and women by giving up sinful activity) can fully engage in the devotional service of the Lord
- This (CC Madhya 6.101) verse from Srimad-Bhagavatam (SB 10.8.13) was spoken by Garga Muni when he was performing the rituals at Lord Krsna’s name-giving ceremony. He states that the incarnations of the Lord in other ages had been white, red and yellow
- This (CC Madhya 6.102) is a quotation from Srimad-Bhagavatam - SB 11.5.31
- This (CC Madhya 6.103) verse from Srimad-Bhagavatam (SB 11.5.32) is explained by Sri Jiva Gosvami in his Krama-sandarbha, as quoted by Srila Bhaktivinoda Thakura in regard to the explanation of Adi-lila, Third Chapter, verse 52
- This (CC Madhya 6.108) is a quotation from Srimad-Bhagavatam - SB 6.4.31
- This (CC Madhya 6.132) is typical of all Mayavadis or atheists who interpret the meaning of Vedic literature in their own imaginative way
- This (CC Madhya 6.142) is a quotation from Sri Caitanya-candrodaya-nataka (6.67), by Kavi-karnapura
- This (CC Madhya 6.149) quotation from Srimad-Bhagavatam (SB 10.14.32) is spoken by Lord Brahma
- This (CC Madhya 6.181) is a quotation from the Padma Purana, Uttara-khanda - 62.31
- This (CC Madhya 6.186) is the famous atmarama verse - SB 1.7.10
- This (chanting of the Hare Krsna mantra and simply hear about the Supreme Personality of Godhead from pure devotees) is the process recommended by Sri Caitanya Mahaprabhu, and this is the purpose for studying the Vedas
- This (sayujya-mukti - this form of mukti means denying one’s individual existence) is absolutely opposed to the philosophy of bhakti-yoga. Bhakti-yoga offers immortality to the individual conditioned soul
- This (that in Kali yuga the Lord appears not directly but in disguise) is confirmed in SB 7.9.38: In the Age of Kali, O Mahapurusa, You sometimes appear in a covered incarnation. Therefore You are known as Triyuga - one who appears in only three yugas
- This Vedic mantra (of Svetasvatara Upanisad (3.19)) clearly states, purusam mahantam. The word purusa means "person." In the BG 10.12 Arjuna confirms that this person is Krsna when he addresses Krsna as purusam sasvatam: "You are the original person"
- This verse (CC Madhya 6.182) is a quotation from the Padma Purana, Uttara-khanda - 25.7
- This verse (CC Madhya 6.254) and the following verse (CC Madhya 6.255) are included in the Caitanya-candrodaya-nataka (6.74-75), by Sri Kavi-karnapura
- Those who know the Absolute Truth know it in three phases, as explained in SB 1.2.11: Those who are in knowledge of the nondual Absolute Truth know very clearly what is Brahman, what is Paramatma, and what is the Supreme Personality of Godhead
- To acquire knowledge of the Supreme Personality of Godhead, one must take shelter of the samvit potency of the Supreme Lord
- To avoid the very bewildering illusory influence, one must accept the words of the Supreme Personality of Godhead as they are. Only then can one escape the influence of the illusory energy
U
- Understanding Vasudeva is real knowledge. By engaging in the devotional service of Vasudeva, Krsna, one acquires perfect knowledge and Vedic understanding. Thus one becomes detached from the material world. This is the perfection of human life
- Unfortunately, at the present moment it has become fashionable to present someone as an incarnation of God without referring to the sastras. Before an intelligent person accepts someone as an incarnation of God, however, he must ask about the evidence
- Unfortunately, at the present moment there are many foolish sannyasis, both in India and elsewhere, who simply read and study Vedic literature without understanding the purports
- Unless one comes to the transcendental position, he cannot expect the causeless mercy of the Supreme Lord, nor can he cross over the vast ocean of material nescience
- Unless one is favored by a devotee, he cannot understand the Supreme Personality of Godhead. Arjuna also confirms this in the Bhagavad-gita (BG 10.14): My Lord, it is very difficult to understand Your personality
- Unless one’s intelligence is sanctified, one cannot apply it to understanding devotional service
V
- Vaisnava sannyasis never think of themselves as being one with the Lord; they always consider themselves eternal servants of Krsna, and they want to see everyone in the world become Krsna conscious
- Vedasraya nastikya-vada means “agnosticism under the shelter of Vedic culture” and refers to the monistic philosophy of the Mayavadis
- Verses 164 and 165 (of CC Madhya) are quotations from the Bhagavad-gita - BG 7.4-5
W
- We have to understand the Supreme Personality of Godhead from the devotees. Sri Caitanya Mahaprabhu Himself says, guru-krsna-prasade paya bhakti-lata-bija - CC Madhya 19.151
- We must understand that in each of these three phases (the internal or spiritual potency, the marginal potency and the external potency) the original spiritual potencies of pleasure, eternity and knowledge remain intact
- Whatever is stated within the Puranas, Mahabharata and Ramayana is self-evident. There is no need for interpretation
- When a conditioned soul is purified, he is called a devotee
- When a sannyasi lives in a beautiful, solitary place in the forest and is freed from all material desires, he is called Vana
- When all eight symptoms (of transcendental transformations) are multiplied a thousand times and are all visible at once, the devotee is in the suddipta (intensely inflamed) stage
- When anuraga reaches its highest limit and becomes perceivable in the body, it is called bhava. When the bodily symptoms are not very distinct, however, the emotional state is still called anuraga, not bhava
- When bhava ecstasy is intensified, it is called maha-bhava. The symptoms of maha-bhava are visible only in the bodies of eternal associates like the gopis
- When Caitanya Mahaprabhu was having His discussion with the Chand Kazi, the Muslim magistrate of Navadvipa, He recited a verse from the Vedic literature to the effect that the order of sannyasa is prohibited in this Age of Kali
- When four or five symptoms (of transcendental transformations) are exhibited, the dipta (blazing) stage has been reached. When five, six or all eight symptoms are simultaneously manifest, that position is called uddipta - inflamed
- When freed (from the clutches of the external potency, maya), the living entity awakens to Krsna consciousness and engages in devotional service with love and affection
- When it is stated that the Supreme Lord has no hands and legs, one should not think that He is impersonal. Rather, He has no mundane hands or legs like ours
- When more than two or three transcendental transformations are manifest and it is still possible to conceal them, although with great difficulty, that stage is called jvalita - lighted
- When one does not touch the direct meaning but tries to divert attention by misinterpretation, he engages in chala. The word nigraha also means always trying to refute the arguments of the other party
- When one has actually become wise through the study of Vedic literature, he surrenders unto Vasudeva, Bhagavan Sri Krsna
- When one is actually engaged in pure devotional service, it is understood that he has already attained freedom from all reactions to sinful activities. In other words, it is to be understood that devotees are already freed from sin
- When one is attached to material sense gratification, he cannot protect his sannyasa order
- When one's heart is not cleansed, one cannot awaken the transcendental nature of devotional service
- When reading Vedic literature, we must take the path traversed by great acaryas: maha-jano yena gatah sa panthah. Unless one follows the path traversed by great acaryas, he cannot understand the real purport of the Vedas
- When reciting this verse from Srimad-Bhagavatam (SB 10.14.8), Sarvabhauma Bhattacarya changed the original reading from mukti-pade to bhakti-pade
- When Sarvabhauma Bhattacarya asked the Lord which item was most important (in devotional service), Sri Caitanya Mahaprabhu immediately answered that the most important item is the chanting of the holy names of the Lord - Hare Krsna maha-mantra
- When Sarvabhauma was talking with Gopinatha Acarya about Sri Caitanya's sannyasa community, he appreciated the first name, "Sri Krsna," but did not like the surname, "Caitanya," which is the name for a brahmacari belonging to the Bharati community
- When the atheistic philosophers or the Mayavadis, being unable to understand the inconceivable energies of the Supreme Personality of Godhead, imagine an impersonal void, their imagination is only the counterpart of materialistic thinking
- When the devotee executes devotional service properly, he attains the highest perfection of life - love of Godhead: sa vai pumsam paro dharmo yato bhaktir adhoksaje - SB 1.2.6
- When the disciples of Sarvabhauma Bhattacarya challenged Gopinatha Acarya, he immediately replied correctly: We must hear the statements of great personalities in order to understand the Supreme Personality of Godhead
- When the living entity comes to his senses by the mercy of the Lord, he is awarded devotional service. Thus he is saved from the clutches of maya. At such a time he can see his eternal friend, the SPG, and become free from all lamentation and hankering
- When the potencies of spiritual pleasure and knowledge are both bestowed upon the conditioned souls, the conditioned souls can escape the clutches of the external potency, maya, which acts as a cover obscuring one's spiritual identity
- When there is heat, it is to be understood that there is fire. The heat of the fire is perceived directly. The fire may not be visible, but one can search out the fire by feeling heat
- Whether one says "Brahman" or "the Supreme Personality of Godhead," the fact is the same, for they are identical
- Within the material world, there is nothing inconceivable
- Without surrendering unto the lotus feet of Krsna, one cannot expect release from the clutches of maya, the illusory energy
- Without the mercy of a devotee or the mercy of Krsna, one cannot understand what is Krsna and what is the Supreme Personality of Godhead
- Works that should be consulted are Srila Jiva Gosvami’s Tattva-sandarbha (10-11), Srila Baladeva Vidyabhusana’s commentary on that
Y
- Yellow color refers to Sri Caitanya Mahaprabhu, whose bodily complexion was yellowish. This confirms that in past Kali-yugas the Lord also had incarnated in a body that was yellow in hue
- Yogis who follow the principles of Patanjali accept the personality of the Absolute Truth, but they want to merge into the transcendental body of the Supreme Lord. That is their desire