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RV 8 Action in Knowledge of Krsna

2022-03-25T18:58:12Z

Samruddhi:

[[Category:Raja-Vidya The King of Knowledge]]
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Bhagavad-gītā [[BG 4.14|4.14]]

:''na māṁ karmāṇi limpanti''
:''na me karma-phale spṛhā''
:''iti māṁ yo 'bhijānāti''
:''karmabhir na sa badhyate''

"There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work."

The whole world is bound by ''karma''. We all know of the existence of microbes or germs which exist by the million within the measurement of one millimeter. In the ''Brahma-saṁhitā'' it is stated that beginning with the microbe, which is called ''indragopa'', up to Indra, the king of the heavenly planets, all are bound by ''karma'', the reaction of work. We all have to suffer or enjoy the reactions of our work, be they good or bad. As long as we have to suffer or enjoy these reactions, we are bound to these material bodies.

By nature's arrangement the material body is given to the living entity for his suffering or enjoying. Different types of bodies are acquired for different purposes. The body of a tiger is made for killing and eating raw meat. Similarly, the hogs are made in such a way that they can eat stool. And as human beings our teeth are made for eating vegetables and fruits. All of these bodies are made according to the work done in past lives by the living entity. Our next bodies are being prepared according to the work which we are now doing, but in the previously quoted verse Śrī Kṛṣṇa indicates that one who knows the transcendental nature of His activities becomes free from the reactions of activities. Our activities should be such that we will not again become entangled in this material world. This can be made possible if we become Kṛṣṇa conscious by studying Kṛṣṇa, learning of the transcendental nature of His activities, and understanding how He behaves in this material world and in the spiritual world.

When Kṛṣṇa comes on this earth, He is not like us; He is totally transcendental. We desire the fruits of our activities, but Kṛṣṇa does not desire any fruits, nor are there any reactions to His actions. Nor does He have any desire for fruitive activity (''na me karma-phale spṛhā''). When we enter into business, we hope for profit, and with that profit we hope to buy things that will make our life enjoyable. Whenever conditioned souls do something, there is desire for enjoyment behind it. But Kṛṣṇa has nothing to desire. He is the Supreme Personality of Godhead, and He is full with everything. When Kṛṣṇa came on this earth He had many girlfriends and over 16,000 wives, and some people think that He was very sensual. But this was not the fact.

We must understand the meaning of relationships with Kṛṣṇa. In this material world we have many relationships as father, mother, wife or husband. Whatever relationship we find here is but a perverted reflection of the relationship we have with the Supreme Lord. Whatever we find in this material world is born of the Absolute Truth, but here it is pervertedly reflected in time. Whatever relationship we have with Kṛṣṇa goes on. If we have a relationship in friendship, that friendship is eternal and continues from life to life. In the material world, a friendship exists for a few years and then breaks; therefore it is called perverted, temporal, or unreal. If we make our friendship with Kṛṣṇa, it will never break. If we make our master Kṛṣṇa, we will never be cheated. If we love Kṛṣṇa as our son, He will never die. If we love Kṛṣṇa as our lover, He will be the best of all, and there will be no separation. Because Kṛṣṇa is the Supreme Lord, He is unlimited and has an unlimited number of devotees. Some are trying to love Him as lover or husband, and therefore Kṛṣṇa accepts this role. In whatever way we approach Kṛṣṇa, He will accept us, as He states in ''Bhagavad-gītā'' ([[BG 4.11|4.11]]):

:''ye yathā māṁ prapadyante''
:''tāṁs tathaiva bhajāmy aham''
:''mama vartmānuvartante''
:''manuṣyāḥ pārtha sarvaśaḥ''

"All of them - as they surrender unto Me - I reward accordingly. Everyone follows My path in all respects, O son of Pṛthā."

The ''gopīs'' or cowherd girlfriends of Kṛṣṇa underwent tremendous penances in their previous lives to attain Kṛṣṇa as their husband. Similarly, in ''Śrīmad-Bhāgavatam'', Śukadeva Gosvāmī says that those boys who were playing with Kṛṣṇa had undergone great penances and austerities in their previous lives in order to acquire Kṛṣṇa as a playmate. Thus the playmates, associates and wives of Kṛṣṇa are not ordinary living entities. Because we have no idea of Kṛṣṇa consciousness, we take His activities as triflings, but actually they are sublime. All perfection of our desires is there; whatever desires we have constitutionally will be perfectly fulfilled when we are in Kṛṣṇa consciousness.

Kṛṣṇa did not need any friends to play with Him, nor did He desire a single wife. We take on a wife because we have some desire to fulfill, but Kṛṣṇa is complete in Himself (''pūrṇam''). A poor man may desire to have a thousand dollars in the bank, but a rich man who has millions has no such desire. If Kṛṣṇa is the Supreme Personality of Godhead, why should He have desires? Rather, He fulfills the desires of others. Man proposes and God disposes. If Kṛṣṇa had any desire, He would be imperfect, for He would be lacking something. Therefore He says that He has no desire to fulfill. As Yogeśvara, or as master of all yogīs, whatever He wills is immediately realized. There is no question of desire. He becomes a husband or lover or friend just to fulfill the desires of His devotees. If we accept Kṛṣṇa as friend, master, son or lover, we will never be frustrated. Every living entity has a specific relationship with Kṛṣṇa, but at present this relationship is covered. As we advance in Kṛṣṇa consciousness, it will be revealed.

Although the Supreme Lord is full and has nothing to do, He works in order to set an example. He is not bound to His activities in the material world, and one who knows this also becomes free from reactional activities ([[BG 4.15|BG 4.15]]):

:''evaṁ jñātvā kṛtaṁ karma''
:''pūrvair api mumukṣubhiḥ''
:''kuru karmaiva tasmāt tvaṁ''
:''pūrvaiḥ pūrvataraṁ kṛtam''

"All the liberated souls in ancient times acted with this understanding and so attained liberation. Therefore, as the ancients, you should perform your duty in this divine consciousness."

The process of Kṛṣṇa consciousness requires that we follow in the footsteps of the great ''ācāryas'' who have attained success in spiritual life. If one acts by following the examples set by great ''ācāryas'', sages, devotees and enlightened kings who have performed ''karma-yoga'' in their lives, he shall also become free.

On the battlefield of Kurukṣetra, Arjuna was very much afraid of being entangled in his activities by engaging in warfare. Kṛṣṇa therefore assured him that if he fought for His sake there would be no possibility of entanglement ([[BG 4.16|BG 4.16]]):

:''kiṁ karma kim akarmeti''
:''kavayo 'py atra mohitāḥ''
:''tat te karma pravakṣyāmi''
:''yaj jñātvā mokṣyase 'śubhāt''

"Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all sins."

People are actually confused as to what is work (''karma'') and what is not work (''akarma''). Kṛṣṇa here indicates that even great scholars (''kavayaḥ'') are bewildered about the nature of work. It is necessary to know which activities are genuine and which are not, which are bona fide and which are not, which are prohibited and which are not. If we understand the principle of work, we can become free from material bondage. It is therefore necessary to know how to conduct work so that when we leave the material body we will no longer be forced to take another but will be free to enter into the spiritual sky. The principle of proper work is clearly stated by Śrī Kṛṣṇa in the last verse of the Eleventh Chapter ([[BG 11.55|BG 11.55]]):

:''mat-karma-kṛn mat-paramo''
:''mad-bhaktaḥ saṅga-varjitaḥ''
:''nirvairaḥ sarva-bhūteṣu''
:''yaḥ sa mām eti pāṇḍava''

"My dear Arjuna, one who is engaged in My pure devotional service, free from the contamination of previous activities and from mental speculation, who is friendly to every living entity, certainly comes to Me."

This one verse is sufficient for understanding the essence of ''Bhagavad-gītā''. One must be engaged in "My work." And what is this work? It is indicated in the last instruction in Bhagavad-gītā in which Kṛṣṇa tells Arjuna to surrender unto Him ([[BG 18.66|BG 18.66]]).

By the example of Arjuna we are to learn that we should only perform work which is sanctioned by Kṛṣṇa. This is the mission of human life, but we do not know it. Because of our ignorance we engage in so much work which is connected with the bodily or material conception of life. Kṛṣṇa wanted Arjuna to fight, and although Arjuna did not want to fight, he fought because Kṛṣṇa desired it. We have to learn to follow this example.

Of course Kṛṣṇa was present to tell Arjuna what his work was, but what about us? Śrī Kṛṣṇa was personally directing Arjuna to act in such and such a way, but just because Kṛṣṇa is not personally present before us, we should not assume that there is no direction. Indeed, there is direction. In the last chapter of ''Bhagavad-gītā'' the proper work which we are to perform is given ([[BG 18.68|BG 18.68-69]]):

:''ya idaṁ paramaṁ guhyaṁ''
:''mad-bhakteṣv abhidhāsyati''
:''bhaktiṁ mayi parāṁ kṛtvā''
:''mām evaiṣyaty asaṁśayaḥ''

:''na ca tasmān manuṣyeṣu''
:''kaścin me priya-kṛttamaḥ''
:''bhavitā na ca me tasmād''
:''anyaḥ priyataro bhuvi''

"For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me. There is no servant in this world more dear to Me than he, nor will there ever be one more dear."

It is therefore incumbent upon us to preach the method of ''Bhagavad-gītā'' and make people Kṛṣṇa conscious. People are actually suffering for want of Kṛṣṇa consciousness. We should all engage in spreading the science of Kṛṣṇa for the benefit of the whole world. Lord Caitanya Mahāprabhu came with this mission of teaching Kṛṣṇa consciousness, and He said that regardless of one's position, if he teaches Kṛṣṇa consciousness he is to be considered a spiritual master. Both ''Bhagavad-gītā'' and ''Śrīmad-Bhāgavatam'' are filled with information on how to become Kṛṣṇa conscious. Lord Caitanya Mahāprabhu selected these two books and requested that people in all corners of the world spread this science of Kṛṣṇa in every town and village. Lord Caitanya Mahāprabhu was Kṛṣṇa Himself, and we should take this to be Kṛṣṇa's indication of our proper work. But we should be careful to present ''Bhagavad-gītā'' as it is, without personal interpretation or motivation. Some people present interpretations of ''Bhagavad-gītā'', but we should present the words as they are spoken by Śrī Kṛṣṇa.

One who works for Kṛṣṇa may appear to be working like anyone else in the material world, but this is not the case. Arjuna may have fought just like an ordinary military man, but because he fought in Kṛṣṇa consciousness, he was free from the entanglement of his activities. In this way, his work, although appearing material, was not material at all. Any action sanctioned by Kṛṣṇa - regardless of what it may be - has no reaction. Fighting may not be a very nice thing, but sometimes, as in the case of the Battle of Kurukṣetra, it is an absolute necessity. On the other hand, we may perform work which may be very altruistic or humanitarian in the opinion of the world and yet be bound to material activity. So it is not the action itself which is important but the consciousness in which the action is carried out ([[BG 4.17|BG 4.17]]):

:''karmaṇo hy api boddhavyaṁ''
:''boddhavyaṁ ca vikarmaṇaḥ''
:''akarmaṇaś ca boddhavyaṁ''
:''gahanā karmaṇo gatiḥ''

"The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is."

The path of ''karma'' is very intricate; therefore we should understand the distinctions between ''karma'', ''akarma'' and ''vikarma''. If we simply engage in Kṛṣṇa consciousness, everything becomes clear. Otherwise we will have to make distinctions between what we should do and what we should not do in order not to become entangled. In the ordinary course of life we unknowingly break some law and have to suffer the consequences. Similarly, the laws of nature are very strict and stringent, and they accept no excuse. It is a law of nature that fire burns, and even if a child touches it, he will be burned despite his ignorance and innocence. Thus we have to choose our course of action very carefully lest the stringent laws of nature react to bind us to suffering. It is therefore necessary to understand what work to do and what work to avoid.

The word ''karma'' refers to prescribed duties. The word ''vikarma'' refers to activities which are against one's prescribed duties. And the word ''akarma'' refers to activities which have no reaction at all. In the execution of akarmic activities, there may appear to be some reactions, but in actuality there are not. When we work under the directions of Kṛṣṇa, this is actually the case - there are no reactions. If we take it upon ourselves to kill someone, we are subject to capital punishment by the state government. Our actions are then called ''vikarma'', for they are against prescribed actions. If, however, the government drafts us into the army, and we engage in battle and kill someone, we do not suffer the reactions, and this is called ''akarma''. In the one case we are acting according to our own whims, and in the other we are acting under the direction of the government. Similarly, when we act under the direction of Kṛṣṇa, our actions performed are called ''akarma'', for that kind of activity has no reaction ([[BG 4.18|BG 4.18]]):

:''karmaṇy akarma yaḥ paśyed''
:''akarmaṇi ca karma yaḥ''
:''sa buddhimān manuṣyeṣu''
:''sa yuktaḥ kṛtsna-karma-kṛt''

"One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities."

One who can actually see that despite activities there are no karmic reactions, who understands the nature of ''akarma'' actually sees things as they are. The word ''akarmaṇi'' refers to one who is trying to avoid the reactions of ''karma''. By dovetailing his activities in Kṛṣṇa consciousness, although one may perform all kinds of activities, he is free. On the Battlefield of Kurukṣetra, Arjuna engaged in fighting, and those on the side of Duryodhana also engaged in fighting. We must understand how it is that Arjuna is free from reaction whereas Duryodhana is not. Externally we can see that both parties are engaged in fighting, but we should understand that Arjuna is not bound by reactions because he is fighting under the order of Kṛṣṇa. Thus when we see someone working in Kṛṣṇa consciousness, we should understand that his work does not carry any reaction. One who can see such work and understand it is to be considered very intelligent (''sa buddhimān''). The technique is not so much in seeing what a person is doing but in understanding why he is doing it.

Actually Arjuna was engaged in very unpleasant activity on the battlefield, but because he was in Kṛṣṇa consciousness, he suffered no reaction. We may be performing some action which we may consider to be very good work, but if we do not perform it in Kṛṣṇa consciousness we have to suffer the reactions. From the material point of view, Arjuna's initial decision not to fight was a good one, but from the spiritual point of view it was not. When we do pious work, we get certain results. We may take a birth in a very good family, in the family of a ''brāhmaṇa'' or a wealthy man, we may become very rich or very learned, or we may become very beautiful. On the other hand, if we do impious work, we may have to take birth in a low class family or animal family, or become illiterate or foolish, or very ugly. Although we engage in very pious work and take a good birth, we will still be subject to the stringent laws of action and reaction. Our principal aim should be to escape the laws of this material world. If we don't understand this, we will become attracted by aristocratic families, wealth, or a good education or a beautiful body. We should come to understand that despite having all these facilities for material life, we are not free from birth, old age, disease and death. To caution us of this, Śrī Kṛṣṇa warns in ''Bhagavad-gītā'' ([[BG 8.16|8.16]]):

:''ābrahma-bhuvanāl lokāḥ''
:''punar āvartino 'rjuna''
:''mām upetya tu kaunteya''
:''punar janma na vidyate''

"From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place."

Even on Brahmaloka, the highest planet in the material universe, repetition of birth and death are also present. We have to go to Kṛṣṇa's planet in order to be free from this. It may be very nice to be a rich man or a beautiful man, but how long shall we remain such? That is not our permanent life. We may remain learned, rich and beautiful for fifty, sixty or at most a hundred years, but real life is not for fifty or a hundred years, nor a thousand years nor even a million years. We are eternal, and we have to attain our eternal life. That we have not attained it is our whole problem. That problem can be solved when we are Kṛṣṇa conscious.

If we leave this material body in Kṛṣṇa consciousness, we will no longer have to return to the material world. The point is to avoid this material existence altogether. It is not a question of improving our condition in the material world. In prison a man may want to improve his condition to become a first class prisoner, and the government may give him A-status, but no sane man will become satisfied by becoming an A-class prisoner. He should desire to get out of the prison altogether. In the material world some of us are A-class, B-class or C-class prisoners, but in any case we are all prisoners. Real knowledge does not consist in simply getting an MA or PhD but in understanding these basic problems of existence ([[BG 4.19|BG 4.19]]):

:''yasya sarve samārambhāḥ''
:''kāma-saṅkalpa-varjitāḥ''
:''jñānāgni-dagdha-karmāṇaṁ''
:''tam āhuḥ paṇḍitaṁ budhaḥ''

"One is understood to be in full knowledge whose every act is devoid of desire for sense gratification. He is said by sages to be a worker whose fruitive action is burned up by the fire of perfect knowledge."

The word ''paṇḍitam'' means learned, and ''budhāḥ'' means well-versed. In the Tenth Chapter we also find the word ''budhāḥ'' in the verse ''budhā bhāva-samanvitāḥ'' ([[BG 10.8|BG 10.8]]). According to ''Bhagavad-gītā'', one may not be a learned man just because he has received a lot of education from a university. ''Bhagavad-gītā'' says that he is a learned man who can see everything on an equal level ([[BG 5.18|BG 5.18]]):

:''vidyā-vinaya-sampanne''
:''brāhmaṇe gavi hastini''
:''śuni caiva śva-pāke ca''
:''paṇḍitāḥ sama-darśinaḥ''

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle ''brāhmaṇa'', a cow, an elephant, a dog and a dog-eater (outcaste)."

In India, according to Vedic civilization, a ''brāhmaṇa'' who is learned is considered to be the topmost man in human society. The ''paṇḍita'', who is learned and gentle, sees such a ''brāhmaṇa'' on the same level with a dog or an outcaste who eats dogs. In other words, he sees no distinctions between the highest and the lowest. Is this to say that being a learned ''brāhmaṇa'' is no better than being a dog? No, that is not so. But the ''paṇḍita'' sees them as the same because he does not see the skin but the spirit. One who has learned the art of seeing the same spirit soul within every living being is considered to be a ''paṇḍita'', for in actuality every living being is a spiritual spark, part and parcel of the complete spirit whole. The spiritual spark is the same in all, but it is covered by different dresses. An honored man may come in a very shabby dress, but this does not mean that he should be dishonored. In ''Bhagavad-gītā'' these material bodies are likened unto dresses which are worn by the spirit soul ([[BG 2.22|BG 2.22]]):

:''vāsāṁsi jīrṇāni yathā vihāya''
:''navāni gṛhṇāti naro parāṇi''
:''tathā śarīrāṇi vihāya jīrṇāny''
:''anyāni saṁyāti navāni dehī''

"As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones."

Whenever we see any living entity we should think, "Here is a spirit soul." Anyone who can understand such a spiritual vision of life is ''paṇḍita''. Cāṇakya Paṇḍita gives the standard for education or the qualification for a ''paṇḍita'' in this way: "The learned man sees all women, with the exception of his wife, as his mother; he sees all material possessions as garbage in the street, and he looks on the sufferings of others as he would look on them in himself." Lord Buddha taught that we should not even hurt animals by word or deed. This is the qualification for a ''paṇḍita'', and this should be the standard of life. It is therefore to be understood that one is to be considered educated in accordance with his vision of life and his activity in accordance with that vision, not by his academic degrees. This is the understanding of the word ''paṇḍita'' from ''Bhagavad-gītā''. Similarly, the word ''budhāḥ'' specifically refers to one who is well-versed in the study of scripture. The results of such realization and scriptural learning are thus described in ''Bhagavad-gītā'' ([[BG 10.8|10.8]]):

:''ahaṁ sarvasya prabhavo''
:''mattaḥ sarvaṁ pravartate''
:''iti matvā bhajante māṁ''
:''budhā bhāva-samanvitāḥ''

"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts."

The well-versed person or ''budhāḥ'' is one who has understood that Kṛṣṇa is the origin of all emanations. Whatever we happen to see is but an emanation of Kṛṣṇa. For millions and millions of years sunshine has been emanating from the sun, and yet the sun is as it is. Similarly, all material and spiritual energies are coming from Kṛṣṇa. As a result of knowing this, one becomes a devotee of Kṛṣṇa.

Thus one who knows that he must work in Kṛṣṇa consciousness, who no longer desires to enjoy this material world, is actually learned. Everyone is working in the material world due to lust (''kāma''), but the wise man is free from the dictations of this lust (''kāma-saṅkalpa-varjitāḥ''). How is this possible? ''Jñānāgni-dagdha-karmāṇam'': the fire of knowledge burns up all reactions of sinful activities. It is the most potent of purifiers. Our lives have meaning and direction only in so far as we strive to attain this transcendental knowledge of Kṛṣṇa consciousness, ''rāja-vidyā'', which is the king of all knowledge.
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<div style="float:left">[[File:Go-previous.png|link=Raja-Vidya The King of Knowledge]] '''[[Raja-Vidya The King of Knowledge|Rāja-Vidyā: The King of Knowledge]]'''</div>
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RV 7 Knowledge as Faith in Guru and surrender to Krsna

2022-03-25T17:22:18Z

Samruddhi:

[[Category:Raja-Vidya The King of Knowledge]]
<div style="float:left">[[File:Go-previous.png|link=Raja-Vidya The King of Knowledge]] '''[[Raja-Vidya The King of Knowledge|Rāja-Vidyā: The King of Knowledge]]'''</div>
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In the Fourth Chapter of ''Bhagavad-gītā'' ([[BG 4.33|4.33]]) Śrī Kṛṣṇa concludes that of all sacrifices, the best is the acquisition of knowledge :

:''śreyān dravya-mayād yajñāj''
:''jñāna-yajñaḥ parantapa''
:''sarvaṁ karmākhilaṁ pārtha''
:''jñāne parisamāpyate''

"O chastiser of the enemy, the sacrifice of knowledge is greater than the sacrifice of material possessions. O son of Pṛthā, after all, the sacrifice of work culminates in transcendental knowledge."

Knowledge is the best sacrifice because this conditional life is due to ignorance. The purpose of sacrifice, penance, yoga and philosophical discussion is to acquire knowledge. There are three stages of transcendental knowledge by which one realizes the impersonal aspect of God (Brahman realization), the localized aspect of God within the heart and within every atom (Paramātmā or Supersoul realization) and the realization of the Supreme Personality of Godhead (Bhagavān realization). But the very first step in acquiring knowledge is coming to understand that "I am not this body. I am spirit soul, and my aim of life is to get out of this material entanglement." The point is that whatever sacrifice we make is intended to enable us to come to the point of real knowledge. The highest perfection of knowledge is given in ''Bhagavad-gītā'' as surrender to Kṛṣṇa (''bahūnāṁ janmanām ante jñānavān māṁ prapadyate'') ([[BG 7.19|BG 7.19]]). The jñānavān, not the fool, surrenders unto Kṛṣṇa, and that is the highest stage of knowledge. Similarly, at the end of ''Bhagavad-gītā'' ([[BG 18.66|18.66]]) Śrī Kṛṣṇa advises Arjuna:

:''sarva-dharmān parityajya''
:''mām ekaṁ śaraṇaṁ vraja''
:''ahaṁ tvāṁ sarva-pāpebhyo''
:''mokṣayiṣyāmi mā śucaḥ''

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."

This is the most confidential part of knowledge. From all points of view, if we make an analytical study of the Vedic literatures, we will find that the ultimate summit of knowledge is to surrender unto Kṛṣṇa. And what type of surrender is recommended? Surrender in full knowledge - when one comes to the perfectional point he must understand that Vāsudeva, Kṛṣṇa, is everything. This is also confirmed in ''Brahma-saṁhitā'' (5.1):

:''īśvaraḥ paramaḥ kṛṣṇaḥ''
:''sac-cid-ānanda-vigrahaḥ''
:''anādir ādir govindaḥ''
:''sarva-kāraṇa-kāraṇam''

"Kṛṣṇa, who is known as Govinda, is the Supreme Godhead. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, and He is the prime cause of all causes."

The words ''sarva-kāraṇa'' indicate that Kṛṣṇa is the cause of all causes. If we search to see who the father of our father is, and who his father is, and so on back, if it were somehow possible to trace our ancestry back through time, we would arrive at the Supreme Father, the Supreme Personality of Godhead.

Of course everyone wants to see God immediately, but we can see God when we are qualified and in perfect knowledge. We can see God eye to eye, just as we are seeing one another, but qualification is required, and that qualification is Kṛṣṇa consciousness. Kṛṣṇa consciousness begins with ''śravaṇam'', hearing about Kṛṣṇa through ''Bhagavad-gītā'' and other Vedic literatures, and ''kīrtanam'', repeating what we've heard and glorifying Kṛṣṇa by chanting His names. By chanting and hearing of Kṛṣṇa we can actually associate with Him, for He is absolute and nondifferent from His names, qualities, forms and pastimes. As we associate with Kṛṣṇa, He helps us to understand Him and dispels the darkness of ignorance with the light of knowledge. Kṛṣṇa is sitting within our hearts acting as guru. When we begin hearing topics about Him, the dust which has accumulated on our minds due to so many years of material contamination becomes gradually cleaned. Kṛṣṇa is a friend to everyone, but He is a special friend to His devotees. As soon as we become a little inclined toward Him, He begins to give favorable instructions from within our hearts so that we can gradually make progress. Kṛṣṇa is the first spiritual master, and when we become more interested in Him, we have to go to a ''sādhu'' or holy man who serves as spiritual master from without. This is enjoined by Śrī Kṛṣṇa Himself in the following verse ([[BG 4.34|BG 4.34]]):

:''tad viddhi praṇipātena''
:''paripraśnena sevayā''
:''upadekṣyanti te jñānaṁ''
:''jñāninas tattva-darśinaḥ''

"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth."

It is necessary to select a person to whom we can surrender ourselves. Of course no one likes to surrender to anyone. We are puffed up with whatever knowledge we have, and our attitude is, "Oh, who can give me knowledge?" Some people say that for spiritual realization there is no need for a spiritual master, but so far as Vedic literature is concerned, and as far as ''Bhagavad-gītā'', ''Śrīmad-Bhāgavatam'' and the ''Upaniṣads'' are concerned, there is need of a spiritual master. Even in the material world if one wants to learn to be a musician, he has to search out a musician to teach him, or if one wants to be an engineer, he has to go to a technological college and learn from those who know the technology. Nor can anyone become a doctor by simply purchasing a book from the market and reading it at home. One has to be admitted to a medical college and undergo training under licensed doctors. It is not possible to learn any major subject simply by purchasing books and reading them at home. Someone is needed to show us how to apply that knowledge which is found in the books. As far as the science of God is concerned, Śrī Kṛṣṇa, the Supreme Personality of Godhead Himself, advises us to go to a person to whom we can surrender. This means that we have to check to see if a person is capable of giving instructions in ''Bhagavad-gītā'' and other literatures of God realization. It is not that we are to search out a spiritual master whimsically. We should be very serious to find a person who is actually in knowledge of the subject.

In the beginning of ''Bhagavad-gītā'' Arjuna was talking to Kṛṣṇa just like a friend, and Kṛṣṇa was questioning how he, as a military man, could give up fighting. But when Arjuna saw that friendly talks would not make a solution to his problems, he surrendered unto Kṛṣṇa, saying, ''śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam'': "Now I am Your disciple and a soul surrendered unto You. Please instruct me." ([[BG 2.7|BG 2.7]]) This is the process. It is not that we should blindly surrender, but we should be able to inquire with intelligence.

Without inquiry, we cannot make advancement. In school a student who makes inquiries from the teacher is usually an intelligent student. It is generally a sign of intelligence when a small child inquires from his father, "Oh, what is this? What is that?" We may have a very good spiritual master, but if we have no power to inquire, we cannot make progress. Nor should the inquiry be of the nature of a challenge. One should not think, "Now I will see what kind of spiritual master he is. I will challenge him." Our inquiries (''paripraśnena'') should be on the subject of service (''sevayā''). Without service, our inquiries will be futile, but even before making inquiries, we should have some qualification. If we go to a store to purchase some gold or jewelry and we know nothing about jewels or gold, we are likely to be cheated. If we go to a jeweler and say, "Can you give me a diamond?" he will understand that this is a fool. He could charge us any price for anything. That kind of searching will not do at all. We first have to become a little intelligent, for it is not possible to make spiritual progress otherwise.

The beginning injunction of the ''Vedānta-sūtra'' is: ''athāto brahma jijñāsā''. "Now is the time to inquire about Brahman." The word atha means that one who is intelligent, who has come to the point of realizing the basic frustrations of material life, is capable of making inquiry. In ''Śrīmad-Bhāgavatam'' it is stated that one should inquire from a spiritual master about subjects that are "beyond this darkness." This material world is by nature dark, and it is artificially lighted by fire. Our inquiries should be about the transcendental worlds which lie beyond this universe. If one is desirous to find out about these spiritual worlds, he should seek out a spiritual master; otherwise there is no point in searching. If I want to study ''Bhagavad-gītā'' or ''Vedānta-sūtra'' in order to make material improvement, it is not necessary to find a spiritual master. One should first want to inquire about Brahman and then search out a master who has perfect vision of the Absolute Truth (''jñāninas tattva-darśinaḥ'' ([[BG 4.34|BG 4.34]])). Kṛṣṇa is the supreme ''tattva'', Absolute Truth. In the Seventh Chapter of ''Bhagavad-gītā'' ([[BG 7.3|7.3]]) Śrī Kṛṣṇa states:

:''manuṣyāṇāṁ sahasreṣu''
:''kaścid yatati siddhaye''
:''yatatām api siddhānāṁ''
:''kaścin māṁ vetti tattvataḥ''

"Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth."

Thus out of many perfected spiritualists, one man may know what Kṛṣṇa actually is. As this verse indicates, the subject matter of Kṛṣṇa is not so easy but is very difficult. Yet ''Bhagavad-gītā'' ([[BG 18.55|18.55]]) also indicates that it is easy:

:''bhaktyā mām abhijānāti''
:''yāvān yaś cāsmi tattvataḥ''
:''tato māṁ tattvato jñātvā''
:''viśate tad-anantaram''

"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."

If we accept the process of devotional service, we can understand Kṛṣṇa very easily. Through it we can understand the science of Kṛṣṇa perfectly and become eligible for entering into the spiritual kingdom. If, as ''Bhagavad-gītā'' says, after many births we have to eventually surrender to Kṛṣṇa, why not surrender to Him immediately? Why wait for many, many births? If surrender is the end of perfection, why not accept perfection immediately? Of course the answer is that people are generally doubtful. Kṛṣṇa consciousness can be attained in one second, or it cannot be had even after a thousand births and deaths. If we choose, we can immediately become great souls by surrendering to Kṛṣṇa, but because we have doubts whether or not Kṛṣṇa is actually the Supreme we have to take time to dissipate these doubts through study of the scriptures. By studying ''Bhagavad-gītā'' under the guidance of a bona fide spiritual master, we can remove these doubts and make definite progress.

It is the fire of knowledge that burns all doubts and fruitive activities to ashes. Śrī Kṛṣṇa gives the following information of the results of inquiring of the truth from one who has actually seen the truth ([[BG 4.35|BG 4.35-37]]):

:''yaj jñātvā na punar moham''
:''evaṁ yāsyasi pāṇḍava''
:''yena bhūtāny aśeṣāṇi''
:''drakṣyasy ātmany atho mayi''

:''api ced asi pāpebhyaḥ''
:''sarvebhyaḥ pāpa-kṛttamaḥ''
:''sarvaṁ jñāna-plavenaiva''
:''vṛjinaṁ santariṣyasi''

:''yathaidhāṁsi samiddho 'gnir''
:''bhasmasāt kurute 'rjuna''
:''jñānāgniḥ sarva-karmāṇi''
:''bhasmasāt kurute tathā''

"And when you have thus learned the truth, you will know that all living beings are but parts of Me - and that they are in Me, and are Mine. Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge, you will be able to cross over the ocean of miseries. As a blazing fire burns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all the reactions to material activities."

The fire of knowledge is ignited by the spiritual master, and when it is ablaze, all the reactions to our works are turned to ashes. The reactions to our work, or our ''karma'', are the cause for our bondage. There are good works and bad works, and in this verse the word ''sarva-karmāṇi'' indicates both. For one who wants to be liberated from this material bondage, the reactions of both good works and bad works are detrimental. In this material world we are attached to performing good works if we are situated in the modes of goodness. If we are in the modes of passion and ignorance, however, we do bad work in passion and ignorance. But for those who are going to be Kṛṣṇa conscious, there is no need of good work or bad work. By good work we may get a good birth in an aristocratic or wealthy family, and by bad work we may take birth even in the animal kingdom or in degraded human families, but in any case birth means bondage, and one who is striving for Kṛṣṇa consciousness is striving for liberation from the bondage of transmigration. What is the advantage of being born in a wealthy or aristocratic family if one does not get rid of his material miseries? Whether we enjoy the reactions of good work or suffer the reactions of bad, we have to take on the material body and thereby undergo the material miseries.

By engaging in the transcendental service of Kṛṣṇa, we actually get out of the cycle of birth and death. But because the fire of knowledge is not burning in our minds, we accept material existence as happiness. A dog or hog cannot understand what kind of miserable life he is passing. He actually thinks that he is enjoying life, and this is called the covering or illusive influence of material energy. On the Bowery, there are so many drunkards lying in the street, and they're all thinking, "We are enjoying life." But those who are passing them by are thinking, "Oh how miserable they are." That is the way of the illusory energy. We may be in a miserable condition, but we accept it thinking that we are very happy. This is called ignorance. But when one is awakened to knowledge, he thinks, "Oh, I am not happy. I want freedom, but there is no freedom. I don't want to die, but there is death. I don't want to grow old, but there is old age. I don't want diseases, but there are diseases." These are the major problems of human existence, but we ignore them and concentrate on solving very minor problems. We consider economic development to be the most important thing, forgetting how long we shall live here in this material world. Economic development or no economic development, at the end of sixty or a hundred years our life will be finished. Even if we accumulate a million dollars, we must leave it all behind when we leave this body. We need to come to understand that in the material world whatever we are doing is being defeated by the influence of material nature.

We want freedom, and we want to travel all over the world and all over the universe. Indeed, that is our right as spirit soul. The spirit soul in ''Bhagavad-gītā'' is called ''sarva-gataḥ'', which means that he has the ability to go wherever he likes. In the Siddhalokas there are perfected beings or yogīs who can travel wherever they want without the aid of airplanes or other mechanical contrivances. Once we are liberated from material conditioning, we can become very powerful. Actually we have no idea how powerful we are as spiritual sparks. Instead we are very much satisfied staying on this earth and sending up a few spaceships, thinking that we have become greatly advanced in material science. We spend millions and millions of dollars constructing spaceships without knowing that we have the ability to travel wherever we want free of charge.

The point is that we should cultivate our spiritual potencies by knowledge. The knowledge is already there; we simply have to accept it. In former ages people underwent so many penances and austerities to acquire knowledge, but in this age this process is not possible because our lives are very short and we are always disturbed. The process for this age is the process of Kṛṣṇa consciousness, the chanting of Hare Kṛṣṇa, which was inaugurated by Śrī Caitanya Mahāprabhu. If, by this process, we can kindle the fire of knowledge, all of the reactions of our activities will be reduced to ashes, and we will be purified ([[BG 4.38|BG 4.38]]):

:''na hi jñānena sadṛśaṁ''
:''pavitram iha vidyate''
:''tat svayaṁ yoga-saṁsiddhaḥ''
:''kālenātmani vin dati''

"In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has achieved this enjoys the self within himself in due course of time."

What is that sublime and pure knowledge? It is the knowledge that we are part and parcel of God and that we are to dovetail our consciousness with the Supreme Consciousness. This is the purest knowledge in the material world. Here everything is contaminated by the modes of material nature - goodness, passion and ignorance. Goodness is also a kind of contamination. In goodness one becomes aware of his position and transcendental subjects, etc, but his defect is in thinking, "Now I have understood everything. Now I am all right." He wants to stay here. In other words, the man in the mode of goodness becomes a first class prisoner and, becoming happy in the prison house, wants to stay there. And what to speak of those in the modes of passion and ignorance? The point is that we have to transcend even the quality of goodness. The transcendental position begins with the realization ''ahaṁ brahmāsmi'' - "I am not this matter, but spirit." But even this position is unsettled. More is required ([[BG 18.54|BG 18.54]]):

:''brahma-bhūtaḥ prasannātmā''
:''na śocati na kāṅkṣati''
:''samaḥ sarveṣu bhūteṣu''
:''mad-bhaktiṁ labhate parām''

"One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments or desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me."

In the ''brahma-bhūtaḥ'' stage one no longer identifies with matter. The first symptom of one's having become established on the ''brahma-bhūtaḥ'' platform is that one becomes jolly (''prasannātmā''). On that platform, there is neither lamentation nor hankering. But even if we rise to this stage and do not take to the loving service of Kṛṣṇa, there is the possibility of falling down again into the material whirlpool. We may rise very high in the sky, but if we have no shelter there, if we do not land on some planet, we will again fall down. A simple understanding of the ''brahma-bhūtaḥ'' stage will not help us unless we take to the shelter of Kṛṣṇa's lotus feet. As soon as we engage ourselves in the service of Kṛṣṇa, there is no longer any chance of falling down again into the material world.

Our nature is such that we want some engagement. A child may commit mischief, but he cannot refrain from mischief unless he is given some engagement. When he is given some toys, his attention is diverted and his mischievous activities stop. We are like mischievous children, and therefore we must have spiritual engagement. Simply understanding that we are spirit soul will not help. Understanding that we are spirit, we have to sustain the spirit by spiritual engagement. It is not uncommon in India for a man to give up all material engagements, to leave his home and family and take the renounced order, ''sannyāsa'', and after meditating for some while, begin doing philanthropic work by opening some hospitals or engaging in politics. The hospital-making business is being conducted by the government; it is the duty of a ''sannyāsa'' to make hospitals whereby people can actually get rid of their material bodies, not patch them up. But for want of knowing what real spiritual activity is, we take up material activities.

By becoming perfect in Kṛṣṇa consciousness, knowledge and wisdom are found in due course of time. There may be some discouragement at first, but the word ''kālena'', meaning "in due course of time," indicates that if we simply persevere we will be successful. Faith is required, as stated in the next verse ([[BG 4.39|BG 4.39]]):

:''śraddhāvāḻ labhate jñānaṁ''
:''tat-paraḥ saṁyatendriyaḥ''
:''jñānaṁ labdhvā parāṁ śāntim''
:''acireṇādhigacchati''

"A faithful man who is absorbed in transcendental knowledge and who subdues his senses quickly attains the supreme spiritual peace."

For those who are hesitant and have no faith, Kṛṣṇa consciousness is very difficult. Even in our daily affairs a certain amount of faith is required. When we buy a ticket, we have faith that the airline company will take us to our destination. Without faith we cannot even live in the material world, what to speak of making spiritual progress. Where are we to keep our faith? In the authority. We should not book our ticket with an unauthorized company. Faith must be in Kṛṣṇa, the speaker of ''Bhagavad-gītā''. How do we become faithful? Control of the senses (''saṁyatendriyaḥ'') is required. We are in the material world because we want to gratify our senses. If we have faith that a physician can cure us, and he tells us not to eat such and such, and we eat it anyway, what kind of faith do we have? If we have faith in our physician, we will follow his prescriptions for cure. The point is that we have to follow the instructions with faith. Then wisdom will come. When we attain to the stage of wisdom, the result is parāṁ śāntim - supreme peace. Kṛṣṇa indicates that when one controls the senses, faith comes in the near future (''acireṇa''). Having attained that stage of faith in Kṛṣṇa, one feels that he is the happiest man in the world. This is our position. We have to accept the formula and execute it with faith. This faith must be in the supreme authority, not in a third class man. We must search out a spiritual master in whom we can have faith. Kṛṣṇa is the most authorized personality, but anyone who is Kṛṣṇa conscious can be accepted because a person fully in Kṛṣṇa consciousness is the bona fide representative of Kṛṣṇa. Having tasted the words of Kṛṣṇa's representative, we will feel satisfied, just as we feel satisfied upon eating a full meal ([[BG 4.40|BG 4.40]]):

:''ajñaś cāśraddadhānaś ca''
:''saṁśayātmā vinaśyati''
:''nāyaṁ loko 'sti na paro''
:''na sukhaṁ saṁśayātmanaḥ''

"But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness. For the doubting soul there is happiness neither in this world nor in the next."

Those who are hesitant in taking this path of knowledge have no chance. Hesitation is due to ignorance (''ajñaś ca''). For one hesitant in taking to Kṛṣṇa consciousness, not even this material world will be happy, and what to speak of the next life. The material world is already miserable, but if one has no faith it will be more miserable. Thus for the faithless the situation is very precarious. We may put thousands of dollars in a bank because we have faith that that bank will not close down. If we have faith in banks and airlines, why not have faith in Śrī Kṛṣṇa who is acknowledged by so many Vedic literatures and by so many sages to be the supreme authority? Our position is to follow in the footsteps of great authorities like Śaṅkarācārya, Rāmānujācārya and Caitanya Mahāprabhu. If we keep our faith by executing our duties and following in their footsteps, success is guaranteed.

As stated before, we must search out one who has seen the Absolute Truth and surrender to him and serve him. When this is done, there is no doubt about one's spiritual salvation. Everyone is anxious to see God, but in our present stage of life we are conditioned and deluded. We have no idea of things as they really are. Although we are Brahman and by nature jolly, we have somehow fallen from our constitutional position. Our nature is ''sac-cid-ānanda'', eternal, blissful and full of knowledge, yet this body is destined to die, and while it is existing it is full of ignorance and miseries. The senses are imperfect, and it is not possible to attain perfect knowledge through them. Therefore it is stated in ''Bhagavad-gītā'' that if we at all want to learn transcendental knowledge, we must approach one who has actually seen the Absolute Truth (''tad-viddhi praṇipātena'' ([[BG 4.34|BG 4.34]])). Traditionally, ''brāhmaṇas'' are meant to be spiritual masters, but in this age of Kali, it is very difficult to find a qualified ''brāhmaṇa''. Consequently it is very difficult to find a qualified spiritual master. Therefore Caitanya Mahāprabhu has recommended ''kibā vipra'', ''kibā nyāsī'', ''śūdra kene naya''/''yei kṛṣṇa-tattva-vettā'', ''sei 'guru' haya'': ([[CC Madhya 8.128|CC Madhya 8.128]]) "Whether one be a ''brāhmaṇa'' or a ''śūdra'' or a ''sannyāsī'' or a householder, it doesn't matter. If he knows the science of Kṛṣṇa, he's a bona fide spiritual master."

''Bhagavad-gītā'' is the science of Kṛṣṇa, and if we study it scrutinizingly with all of our argument, sense and philosophical knowledge, we will come to know that science. It is not that we are to submit ourselves blindly. The spiritual master may be self-realized and situated in the Absolute Truth, yet we have to question him in order to understand all spiritual points. If one is able to factually answer the questions about the science of Kṛṣṇa, he is the spiritual master, regardless of where he is born or what he is - whether he be a ''brāhmaṇa'' or ''śūdra'' or American, Indian or whatever. When we go to a doctor, we do not ask him whether he is a Hindu, Christian or ''brāhmaṇa''. He has the qualification of a medical man, and we simply surrender, saying, "Doctor, treat me. I am suffering."

Kṛṣṇa is the ultimate goal of spiritual science. Of course when we speak of Kṛṣṇa we refer to God. There are many names for God throughout the world and throughout the universe, but Kṛṣṇa is the supreme name according to Vedic knowledge. Therefore Lord Caitanya Mahāprabhu recommended the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare as the supreme means for realization in this age. Caitanya Mahāprabhu did not make any distinctions as to caste or social position. Indeed, most of His foremost disciples were considered to be fallen in society. Caitanya Mahāprabhu even appointed Haridāsa Ṭhākura, a Mohammedan, as ''nāmācārya'', or preceptor of the holy names. Similarly, Rūpa and Sanātana Gosvāmīs, two of Lord Caitanya's principle disciples, were formerly known as Sākara Mallika and Dabira Khāsa, and they were employed by the Mohammedan government. In those days, the Hindus were so strict that if a ''brāhmaṇa'' accepted service from a non-Hindu, he was immediately ostracized from Hindu society. Despite this, Rūpa and Sanātana Gosvāmīs were made principle authorities in the science of Kṛṣṇa by Caitanya Mahāprabhu. So there is no bar against anyone; anyone can become a spiritual master provided he knows the science of Kṛṣṇa. This is the only qualification, and this science in essence is contained in ''Bhagavad-gītā''. At the present moment, thousands of spiritual masters are needed to spread this great science throughout the world.

We should understand that when Kṛṣṇa is speaking to Arjuna in ''Bhagavad-gītā'', He is speaking not simply to Arjuna alone but to the whole human race. Śrī Kṛṣṇa Himself declares that simply by knowing the science of Kṛṣṇa, Arjuna would not be subject to illusion (''yaj jñātvā na punar moham''). If we have a very good ship, we can easily cross the Atlantic Ocean. At present we are in the midst of the ocean of ignorance, for this material world has been likened to a great ocean of nescience. Therefore Lord Caitanya Mahāprabhu prayed to Kṛṣṇa in this way ([[CC Antya 20.32|CC Antya 20.32, Śikṣāṣṭaka 5]]):

:''ayi nanda-tanuja kiṅkaraṁ''
:''patitaṁ māṁ viṣame bhavāmbudhau''
:''kṛpayā tava pāda-paṅkaja''-
:''sthita-dhūlī-sadṛśaṁ vicintaya''

"O son of Mahārāja Nanda, I am Your eternal servitor, and although I am so, somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and fix me as one of the atoms at Your lotus feet."

If we have the boat of perfect knowledge, there is no fear, for we can cross the ocean very easily. Even if a person is most sinful, if he receives the boat of the science of Kṛṣṇa, he can cross the ocean very easily. As stated before ([[BG 4.36|BG 4.36]]), it does not matter what we were in our past lives. Because we were in ignorance, we may have committed so many abominable actions. Indeed, no one can say that he is free from sinful activity. But according to ''Bhagavad-gītā'', this does not matter. Just by knowing the science of Kṛṣṇa, one becomes free.

It is therefore absolutely necessary that we seek knowledge, and the perfection of knowledge is to understand Kṛṣṇa. Today there are so many theories, and everyone claims to know the best way to live; therefore so many "ism's" have evolved. Of these, communism has become very prominent in the world. But in ''Śrīmad-Bhāgavatam'' we find the seed for spiritual communism. There Nārada Muni explains that in this material universe - whether one be in a lower, middle or higher planetary system or even in outer space - all natural resources are manifested by the Supreme Lord. We must understand that whatever exists in this world was not produced by any human being, but everything was created by God. No sane man can deny this. [[ISO 1|''Śrī Īśopaniṣad'' 1]] enjoins:

:''īśāvāsyam idaṁ sarvaṁ''
:''yat kiñca jagatyāṁ jagat''
:''tena tyaktena bhuñjīthā''
:''mā gṛdhaḥ kasya svid dhanam''

"Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One must therefore accept only those things necessary for himself, which are set aside as his quota, and one must not accept other things, knowing well to whom they belong."

Consequently all living entities, beginning from Brahmā, the highest demigod, down to the lowest ant, have the right to use natural resources. Nārada Muni points out that we can use these resources as much as we require, but if we take more than required, we become thieves. Unfortunately everyone is trying to conquer and predominate. Countries race to the moon in order to put up their flags and claim that planet. When Europeans came to America, they put up their flag and claimed it for their nation. This flag planting and flag waving is all due to ignorance. We do not stop to think where we are putting our flag. It is not our property, but God's. Knowing this is knowledge, and thinking that it is my property is ignorance. We have the right to utilize but not to claim or hoard.

If we throw a bag of grain into the street, pigeons may come and eat four or five small grains and then go away. They will not take more than they can eat, and having eaten they go freely on their way. But if we were to put many bags of flour on the sidewalk and invite people to come and get them, one man would take ten or twenty bags and another would take fifteen or thirty bags and so on. But those who do not have the means to carry so much away will not be able to take more than a bag or two. Thus the distribution will be uneven. This is called advancement of civilization; we are even lacking in the knowledge which the pigeons, dogs and cats have. Everything belongs to the Supreme Lord, and we can accept whatever we need, but not more. That is knowledge. By the Lord's arrangement the world is so made that there is no scarcity of anything. Everything is sufficient, provided that we know how to distribute it. However, the deplorable condition today is that one is taking more than he needs while another is starving. Consequently the starving masses are revolting and asking, "Why should we starve?" But their methods are imperfect. The perfection of spiritual communism is found in the knowledge that everything belongs to God. By knowing the science of Kṛṣṇa, we can easily cross over the ignorance of false proprietorship.

We are actually suffering due to our ignorance. In the law court ignorance is no excuse. If we tell the judge that we are not aware of the law, we will be punished anyway. If one has illegally amassed so much wealth and yet claims ignorance of his transgression, he will be punished nonetheless. The whole world is lacking this knowledge, and therefore thousands of teachers of the science of Kṛṣṇa are needed. There is a great necessity for this knowledge now. We should not think that because Kṛṣṇa was born in India that the knowledge of ''Bhagavad-gītā'' is sectarian or that Kṛṣṇa is a sectarian God. Indeed, in the Fourteenth Chapter Śrī Kṛṣṇa proclaims Himself to be the father of all beings, as pointed out previously ([[BG 14.4|BG 14.4]]).

As spirit souls we are part and parcel of the Supreme Spirit, but due to our desire to enjoy this material world, we have been put into material nature. Yet in whatever species of life we may be, Kṛṣṇa is the Father. Thus ''Bhagavad-gītā'' is not meant for any particular party or nation but for everyone all over the world - even for the animals. Now that the sons of the Supreme are committing theft due to ignorance, it is the duty of one who is conversant with ''Bhagavad-gītā'' to spread this supreme knowledge to all beings. In this way people may realize their true spiritual nature and their relationship to the supreme spiritual whole.
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RV 6 Knowledge of Krsna's Appearances and Activities

2022-03-13T14:10:04Z

Samruddhi:

SC 15 Atonement

2022-02-20T14:20:15Z

Samruddhi:

[[Category:A Second Chance - The Story of a Near-Death Experience|S15]]
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'''The Viṣṇudūtas continued: "Ajāmila has already atoned for all his sinful actions. Indeed, he has atoned not only for sins performed in one life but for those performed in millions of lives, for in a helpless condition he chanted the holy name of Nārāyaṇa. Even though he did not chant purely, he chanted without offense, and therefore he is now pure and eligible for liberation.'''

'''"Even previously, while eating and at other times, Ajāmila would call his son, saying, 'My dear Nārāyaṇa, please come here.' Although calling the name of his son, he nevertheless uttered the four syllables nā-rā-ya-ṇa. Simply by chanting the name of Nārāyaṇa in this way, he sufficiently atoned for the sinful reactions of millions of lives.'''

'''"The chanting of the holy name of Lord Viṣṇu is the best process of atonement for one who steals gold or other valuables, for a drunkard, for one who betrays a friend or relative, for one who kills a brāhmaṇa, or for a man who indulges in sex with the wife of his guru or another superior. It is also the best method of atonement for a man who murders his father, the king, or women, for one who slaughters cows, and for all other sinful men. Simply by chanting the holy name of Lord Viṣṇu, such sinful persons attract the attention of the Supreme Lord, who then considers, 'Because this man has chanted My name, My duty is to give him protection.' "''' ([[SB 6.2.7|Śrīmad-Bhāgavatam 6.2.7-10]])

=====Absolute Absolution=====
The Viṣṇudūtas charged that the Yamadūtas did not know whom to arrest and whom not to arrest. The Yamadūtas regularly arrest sinful persons, but in this case the Yamadūtas came to arrest Ajāmila, who had been released from all sinful reactions simply by chanting "Nārāyaṇa!" The Viṣṇudūtas criticized the Yamadūtas, saying, "You do not know whom to punish and whom not to punish. Even though Ajāmila committed so many sinful activities, he is now freed from the reactions to his sins. He has completely counteracted all those sins by chanting the holy name of Nārāyaṇa. Why are you now attempting to arrest this person as if he were a criminal? Although he had no intention of chanting the holy name, still he has chanted it, and therefore he is now free of sin."

The Yamadūtas had considered only the external situation of Ajāmila. Since he was extremely sinful during his life, they thought he should be taken to Yamarāja. They did not know that he had become free from the reactions of all his sins. The Viṣṇudūtas thus instructed them that because he had chanted the name Nārāyaṇa at the time of his death - and also throughout his life - he was freed from all sinful reactions. In this regard Śrīla Viśvanātha Cakravartī Ṭhākura quotes the following verses from the scriptures:

:''nāmno hi yāvatī śaktiḥ''
:''pāpa-nirharaṇe hareḥ''
:''tāvat kartuṁ na śaknoti''
:''pātakaṁ pātakī naraḥ''
"Simply by chanting one holy name of Hari, a sinful man can counteract the reactions to more sins than he can commit." (''Bṛhad-viṣṇu Purāṇa'')

:''avaśenāpi yan-nāmni''
:''kīrtite sarva-pātakaiḥ''
:''pumān vimucyate sadyaḥ''
:''siṁha-trastair mṛgair iva''
"If one chants the holy name, even in a helpless condition or without desiring to do so, all of one's sinful reactions immediately depart, just as a lion's roar causes the small animals in the forest to flee in fear." (''Garuḍa Purāṇa'')

:''sakṛd uccāritaṁ yena''
:''harir ity akṣara-dvayam''
:''baddha-parikaras tena''
:''mokṣāya gamanaṁ prati''
"A person who once chants the holy name of the Lord, consisting of the two syllables ha-ri, guarantees his path to liberation." (''Skanda Purāṇa'')

These are some verses explaining why the Viṣṇudūtas stopped the Yamadūtas from taking Ajāmila to Yamarāja.

There are different kinds of sins, one of which is stealing. Thieves and burglars are very sinful. Another sinful activity is drunkenness. Those who are addicted to intoxication and stealing are condemned by the Viṣṇudūtas. Other examples of sins are being unfaithful to one's friends, killing a ''brāhmaṇa'' or Vaiṣṇava, dishonoring one's spiritual master or teacher, killing a woman, killing a king, and killing a cow. These are among the worst sins. But the Viṣṇudūtas say that even though a person has committed many such sins, if he utters the holy name of Nārāyaṇa even once, he at once becomes free from sinful reactions.

Śrīdhara Svāmī says, "Chanting the holy name of Nārāyaṇa, Lord Hari, not only counteracted all of Ajāmila's sinful reactions, but it made him eligible to become liberated, and therefore at the time of death he was transferred to the spiritual world." Chanting the holy name of Kṛṣṇa counteracts all sins - more than one can possibly commit. Because Ajāmila had chanted the holy name without offense, and because he chanted sincerely, he completely freed himself from all sinful reactions. This is why we are stressing the chanting of Hare Kṛṣṇa so much. Pious activities, austerity, sacrifice - everything is done simply by chanting the Hare Kṛṣṇa mantra. There is no need of any other process of yoga, atonement, or austerity and penance. Simply by chanting without offense one achieves the results of all other ritualistic performances prescribed in the ''Vedas''.

Previously, when engaged in sinful activities to maintain his family, Ajāmila chanted the name of Nārāyaṇa, but he did so without offense. To chant the holy name of the Lord just to counteract one's sinful activities, or to commit sinful activities on the strength of chanting the holy name, is offensive (''nāmno balād yasya hi pāpa-buddhiḥ''). But although Ajāmila engaged in sinful activities, he never chanted the holy name of Nārāyaṇa to counteract them; he simply chanted the name Nārāyaṇa to call his son. Therefore his chanting was effective. Because he chanted the holy name in this way, he had already vanquished the accumulated sinful reactions of many, many lives. The conclusion is that one who always chants the holy name of the Lord without offense is always pure. As confirmed in these verses, Ajāmila was already sinless, and because he chanted the name of Nārāyaṇa he remained sinless. It did not matter that he was calling his son; the name itself was effective.

Foolish persons say that one can chant any name, even a demigod's name, and get the same result as chanting the holy name of the Lord. This is Māyāvāda philosophy. The Māyāvādīs think that everyone is God; they say, "The demigods are God, I am God, you are God." Therefore they say one can chant any name and become liberated. In Bengal it is very popular to hold a ''kālī-kīrtana''. A party of people meet and chant, "Kālī! Kālī! Kālī!" or the names of so many so-called avatāras. One rascal added his wife's name to the chanting, and his foolish followers accepted it. In this way Māyāvādī philosophers are leading their followers straight to hell. Caitanya Mahāprabhu has therefore strongly warned against hearing from the Māyāvādī philosophers, lest one's spiritual life be spoiled and the path of devotional service blocked. We should always remember this when there is any question of chanting other names. We should chant the holy name of Viṣṇu, the holy name of Kṛṣṇa - no one else's name.

The scriptures advise us to chant only the name of the Supreme Personality of Godhead, Kṛṣṇa. There are thousands of names of Viṣṇu, and in once sense Kṛṣṇa and Viṣṇu are the same, yet the scriptures explain that chanting a thousand names of Viṣṇu gives the result of chanting the name Rāma just once, and chanting Rāma three times gives the result of chanting Kṛṣṇa once. In other words, one automatically gets all good results just by chanting the holy name of Kṛṣṇa.

Caitanya Mahāprabhu therefore recommends this chanting process, according to śāstric injunction:

:''harer nāma harer nāma''
:''harer nāmaiva kevalam''
:''kalau nāsty eva nāsty eva''
:''nāsty eva gatir anyathā''
:([[CC Adi 17.21|CC Adi 17.21]])
"In this age of quarrel and hypocrisy, the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way." (''Bṛhan-nāradīya Purāṇa'')

By taking up this chanting process, we are immediately freed from all sinful reactions. Thus we begin our spiritual life. Without being freed from sinful life, there is no possibility of becoming a pure Vaiṣṇava.

=====Offenses Against the Holy Name=====
Even a devotee may sometimes commit some sinful activity, either unknowingly or due to past sinful behavior. But if he sincerely repents, thinking, "I should not have done this, but I am so sinful that I have again committed this sin," the Supreme Lord will excuse him on the basis of his genuine repentance. However, if he intentionally commits sinful activities, expecting that the Lord will forgive him because he is chanting Hare Kṛṣṇa, that is inexcusable.

If one commits sinful activities on the strength of chanting the holy name, he commits ''nāma-aparādha'', or an offense against the holy name. Of the ten kinds of offenses, committing sins on the strength of chanting is the most serious. If after being freed from all sinful reactions by chanting Hare Kṛṣṇa one again commits the same sins, he is guilty of a grievous crime. For an ordinary man, that sinful activity may not be regarded so seriously, but for one who is chanting Hare Kṛṣṇa, it is a dangerous offense, just as it is a serious crime for a government officer in a high post to take advantage of his position and accept a bribe. Such men are the most punishable criminals. If a policeman steals, his crime and subsequent punishment are greater than that of an ordinary man who steals. That is the law. Similarly, one who takes gross advantage of the Hare Kṛṣṇa mantra, thinking, "I am chanting Hare Kṛṣṇa, so even if I commit some sin I'll be excused," will not achieve the ultimate goal of chanting the holy name. He becomes entangled in a cycle: he is freed, then he again commits sin, then he is freed and again commits sin, freed and again commits sin. In this way he is never liberated.

Nevertheless, one should not think that one's sinful reactions will fail to be counteracted by the chanting of Hare Kṛṣṇa. One of the ten offenses against the holy name of the Lord is to think that the holy name cannot eradicate sinful reactions. Those who cultivate offenseless chanting of the Hare Kṛṣṇa ''mahā-mantra'' should have firm faith in the words of the śāstra that declare the chanting of the holy names of Kṛṣṇa to be supremely powerful. As the Viṣṇudūtas say here, "The chanting of the holy name of Lord Viṣṇu is the best process of atonement for all kinds of sinners." But very often the difficulty is that one will chant Hare Kṛṣṇa and again commit sin.

=====The Perfection of Chanting=====
The key to successful chanting, therefore, is to carefully avoid sin altogether. By chanting the Hare Kṛṣṇa ''mahā-mantra'', a person is freed from all reactions to his previous sins, and if he avoids sinning again, he very quickly becomes an advanced devotee. His mind becomes fixed upon the lotus feet of Kṛṣṇa. If we regularly chant Hare Kṛṣṇa without offense, we shall remain free from all sinful reaction, and our attachment for the Supreme Lord in devotional service will increase.

Once there was an argument between Ṭhākura Haridāsa and an ignorant so-called ''brāhmaṇa'' concerning the power of the holy name of Kṛṣṇa. In an assembly of Vaiṣṇavas, Haridāsa Ṭhākura said, "Not only does a person become situated on the spiritual platform (''brahma-bhūtaḥ'') by offenselessly chanting the holy names of the Lord, but his dormant love of Godhead manifests and he becomes liberated automatically."

The ''brāhmaṇa'' protested, "Don't exaggerate the effects of chanting in this way. One becomes liberated only after performing many austerities and penances. But you say that simply by chanting Hare Kṛṣṇa one becomes liberated. If that is not the case, ''I'' shall certainly cut off your nose."

Haridāsa Ṭhākura replied, "If chanting Hare Kṛṣṇa does not produce liberation as a by-product, then I shall cut off my nose."

The members of the assembly witnessing this argument became extremely agitated upon seeing the great offense the ''brāhmaṇa'' had committed against Haridāsa Ṭhākura, and they immediately expelled the offender. Shortly thereafter, the ''brāhmaṇa'' contracted leprosy, and his beautiful nose melted away. This incident is narrated in ''Śrī Caitanya-caritāmṛta''.

There are three stages of chanting the holy name: chanting with offense, chanting as a liberated person, and chanting with full love of God. These progressive stages of chanting are like the ripening of a mango. An unripe mango tastes sour, but when the fruit is fully ripened, it tastes very sweet. Initially we may be reluctant to chant, but when we become liberated the chanting is so sweet that we cannot give it up. In this regard, Śrīla Rūpa Gosvāmī has composed a beautiful verse describing the sweetness of the holy name of Kṛṣṇa:

:''tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye''
:''karṇa-kroda-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām''
:''cetaḥ-prāṅgaṇa-saṅginī vijayate sarvendriyāṇāṁ kṛtiṁ''
:''no jāne janitā kiyadbhir amṛtaiḥ kṛṣṇeti varṇa-dvayī''
"I do not know how much nectar the two syllables ''Kṛṣ-ṇa'' have produced. When we chant the holy name of Kṛṣṇa, it appears to dance within the mouth, and we then desire many, many mouths. When the name of Kṛṣṇa enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert."

These are the symptoms of one who is on the liberated platform of chanting. At that stage, called ''prema'', one has a great relish for chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. But this stage is attainable only if one follows the regulative principles. We have to be cautious. After being cured of a diseased condition, we first enter the convalescent stage. If we do something wrong, the disease may return. It is not that we become liberated and can do anything and everything. At all times we have to stick by the regulative principles of devotional life.

=====Accumulated Benefits from Chanting the Holy Name=====
Śrīla Viśvanātha Cakravartī Ṭhākura provides additional insight into the power of the holy name in his commentary to verses 9 and 10. He writes this commentary in the form a dialogue concerning how one can become free from all sinful reactions simply by chanting the holy name of the Lord:

"Someone may say, 'It may be accepted that by chanting the holy name of the Lord one becomes freed from all the reactions of sinful life. However, if a person commits sinful acts in full consciousness, not only once but many, many times, he is unable to free himself from the reactions of such sins even after atoning for them for twelve years or more. How is it possible, then, that simply by once chanting the holy name of the Lord one immediately becomes freed from the reactions of such sins?' "

Viśvanātha Cakravartī Ṭhākura replies by quoting verses 9 and 10 of this : " 'The chanting of the holy name of Lord Viṣṇu is the best process of atonement for one who steals gold or other valuables, for a drunkard, for one who betrays a friend or relative, for one who kills a ''brāhmaṇa'', or for a person who indulges in sex with the wife of his guru or another superior. It is also the best method of atonement for a person who murders his father, the king, or women, for one who slaughters cows, and for all other sinful men. Simply by chanting the holy name of Lord Viṣṇu, such sinful persons attract the attention of the Supreme Lord, who then considers, "Because this man has chanted My holy name, My duty is to give him protection.' "

"One may atone for sinful life and vanquish all sinful reactions by chanting the holy name, and this is beyond ordinary atonement. Ordinary atonement may temporarily protect a sinful person, but it does not completely cleanse his heart of the deep-rooted desire to commit sinful acts. Therefore atonement is not as powerful as the chanting of the holy name of the Lord. In the śāstras it is said that if a person only once chants the holy name and completely surrenders unto the lotus feet of the Lord, the Lord immediately considers him His ward and is always inclined to give him protection. This is confirmed by Śrīdhara Svāmī. Thus when Ajāmila was in great danger of being carried off by the order-carriers of Yamarāja, the Lord immediately sent His personal order-carriers to protect him, and because Ajāmila was freed from all sinful reactions, the Viṣṇudūtas spoke on his behalf.

"Ajāmila had named his son Nārāyaṇa, and because he loved the boy very much, he would call him again and again. Although he was calling for his son, the name itself was powerful, because the name Nārāyaṇa is not different from Lord Nārāyaṇa. When Ajāmila named his son Nārāyaṇa, all the reactions of his sinful life were neutralized, and as he continued calling his son and thus chanting the holy name of Nārāyaṇa thousands of times, he was actually unconsciously advancing in Kṛṣṇa consciousness.

"One may argue, 'Since Ajāmila was constantly chanting the name of Nārāyaṇa, how was it possible for him to be associating with a prostitute and thinking of wine?' By his sinful actions he was bringing suffering upon himself again and again, and therefore one may say that only his chanting of the holy name of Nārāyaṇa at the time of death - and not his chanting during his lifetime - was the cause of his being freed. However, his chanting during his life would then have been a nāma-aparādha. ''Nāmno balād yasya hi pāpa-buddhiḥ'': one who continues to act sinfully and tries to neutralize his sins by chanting the holy name of the Lord is a ''nāma-aparādhī'', an offender to the holy name.

"In response it may be said that Ajāmila's chanting throughout his life was inoffensive because he did not chant the name of Nārāyaṇa with the purpose of counteracting his sins. He was in so much illusion that he did not realize he was addicted to sinful actions, nor did he know that his chanting of the holy name Nārāyaṇa was neutralizing them. Thus during his life he did not commit a ''nāma-aparādha'', and his repeated chanting of the holy name of Nārāyaṇa while calling his son may be called pure chanting.

"Because of this pure chanting, Ajāmila unconsciously accumulated the results of ''bhakti'', devotional service. Indeed, even his first utterance of the holy name was sufficient to nullify all the sinful reactions of his life. To cite a logical example, a fig tree does not immediately yield fruits, but in time the fruits are available. Similarly, Ajāmila's devotional service grew little by little, and therefore although he committed very sinful acts, the reactions did not affect him. In the śāstras it is said that if one chants the holy name of the Lord even once, the reactions of past, present, or future sinful life do not affect him. To give another example, if one extracts the poison fangs of a serpent, this saves the serpent's future victims from poisonous effects, even if the serpent bites repeatedly. Similarly, if a devotee chants the holy name even once inoffensively, this protects him eternally. He need only wait for the results of the chanting to mature in due course of time."

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SC 14 Betrayed by Leaders

2022-02-20T13:39:46Z

Samruddhi:

[[Category:A Second Chance - The Story of a Near-Death Experience|S14]]
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'''Śukadeva Gosvāmī said: My dear king, the servants of Lord Viṣṇu are always very expert in logic and argument. After hearing the statements of the Yamadūtas, the Viṣṇudūtas replied as follows''':

'''"Alas, how painful it is that irreligion is being introduced into an assembly where religion should be maintained! Indeed, those in charge of maintaining religious principles are needlessly punishing a sinless, unpunishable person'''.

'''"A king or government official should be so well qualified that he acts as a father, maintainer, and protector of the citizens because of affection and love. He should give the citizens good advice and instructions according to the standard scriptures and should be equal to everyone. Yamarāja does this, for he is the supreme master of justice, and so do those who follow in his footsteps. However, if such persons become polluted and exhibit partiality by punishing an innocent person, where will the citizens go to take shelter for their maintenance and security?'''

'''"The mass of people follow the example of a leader and imitate his behavior. They accept as evidence whatever the leader accepts. People in general are not very advanced in knowledge by which to discriminate between religion and irreligion. The innocent, unenlightened citizen is like an ignorant animal sleeping in peace with its head on the lap of its master, faithfully believing in the master's protection. If a leader is actually kindhearted and deserves to be the object of a living entity's faith, how can he punish or kill a foolish person who has fully surrendered in good faith and friendship?'''" ([[SB 6.2.1|''Śrīmad-Bhāgavatam'' 6.2.1-6]])

=====Logic and Reason=====
The Viṣṇudūtas, like all genuine servants of God, understood everything according to logic and reason. The instructions of Kṛṣṇa are not meaningless dogma. Religion often gives rise to dogmatism, but the author of ''Śrī Caitanya-caritāmṛta'', Śrīla Kṛṣṇadāsa Kavirāja, urges us to try to understand Lord Caitanya and the philosophy of Kṛṣṇa consciousness according to logic. In other words, do not follow blindly, on the basis of sentiment alone. One who fails to apply logic can easily be misled by unscrupulous persons. For example, some so-called missionaries advertise that man can become God, and they attract millions of sentimental followers. But how is it possible? Where is there evidence of any man becoming God? This false propaganda is not at all logical. One should use his intelligence to understand Kṛṣṇa consciousness.

However, once we have accepted the philosophy of Kṛṣṇa consciousness and taken initiation from a bona fide spiritual master, we cannot argue with him. We cannot challenge. To do so would constitute an offense and a fall from spiritual principles.

=====The Duty of Governments=====
The Viṣṇudūtas accused the Yamadūtas of violating religious principles by attempting to drag Ajāmila to Yamarāja for punishment. Yamarāja is the officer appointed by the Supreme Personality of Godhead to judge religious and irreligious principles and to punish the sinful. However, if completely sinless people are punished, the entire assembly of Yamarāja is contaminated. This principle applies not only in the assembly of Yamarāja but throughout human society.

Upholding religious principles is the duty of the king or government. Unfortunately, in the present age, Kali-yuga, people have lost their intelligence, so they cannot differentiate between ''dharma'' and ''adharma'', religion and irreligion. The courts do not know whom to punish and whom not. For example, out of compassion for all the fallen souls, Vaiṣṇavas go out to preach the principles of Kṛṣṇa consciousness, but unfortunately, because of the influence of Kali-yuga, even though these Vaiṣṇavas have dedicated their lives to preaching the glories of the Lord, they are sometimes harassed and punished by courts on false charges of disturbing the peace. This age, Kali-yuga, is very bad. We can only take shelter of Kṛṣṇa and always chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

The Viṣṇudūtas chastised the Yamadūtas for violating the principles of justice. Such corruption of the judicial system is very prominent in Kali-yuga. The judicial system is meant to provide for execution of justice, yet false witnesses and bribery make it difficult. With money, almost anyone can get a favorable judgment in court. If the justice system is corrupt, life becomes extremely troublesome. The government is supposed to offer the citizens protection, as parents do for their children. A small child is completely dependent on his father and mother, thinking with full faith, "My father is here, my mother is here - I am safe." But if the father and mother are corrupt, where is the protection for the child? Similarly, if the whole government is corrupt, where is the protection for the citizens?

Whatever the heads of society do, people generally follow. The government or king is like a father to the citizens. A father will never tolerate the killing or injuring of his children. He will give up his own life trying to attack the person threatening his children. Yet today crime is rampant. The government spends billions of dollars, but the citizens have no security in their lives. The government is answerable to the citizens because it must protect and provide for them. If the government is incapable or corrupt, then what is the position of the citizens?

The king, or in modern times the government, should act as the guardian of the citizens by teaching them the proper goal of life. The human form of life is especially meant for attaining self-realization, realization of one's relationship with the Supreme Personality of Godhead. The duty of the government, therefore, is to take charge of training all the citizens in such a way that they will gradually be elevated to the spiritual platform and realize their relationship with God. This principle was followed by kings like Mahārāja Yudhiṣṭhira, Mahārāja Parīkṣit, Lord Rāmacandra, Mahārāja Ambarīṣa, and Prahlāda Mahārāja.

Unfortunately, today's government leaders are generally dishonest and irreligious, and thus all the affairs of the state suffer. In the name of democracy, rogues and thieves fool the innocent populace into electing them to the most important posts in the government. Recently this has been proven in America, and as a result the citizens condemned the President and dragged him down from his post. This is only one case out of many.

In Kali-yuga, people have no shelter. Due to corrupt government, they are uncertain of their lives and property. The mass of people should always feel secure because of the government's protection. Therefore, how regrettable it is for the government itself to cause a breach of trust and put the citizens in difficulty for political reasons. We saw during the partition days in India that although Hindus and Muslims had been living together peacefully, manipulation by politicians suddenly aroused feelings of hatred between them, and thus the Hindus and Muslims killed one another over politics. This is a sign of Kali-yuga.

Another symptom of Kali-yuga is the abominable practice of animal slaughter. In this age animals are kept nicely sheltered, completely confident that their masters will protect them, but unfortunately as soon as the animals are fat, they are immediately sent for slaughter. Such cruelty is condemned by Vaiṣṇavas like the Viṣṇudūtas. Indeed, hellish conditions of extreme suffering await the sinful men responsible for such cruelty. One who betrays the confidence of a living entity who takes shelter of him in good faith, whether that living entity be a human being or an animal, is extremely sinful. Because such betrayals now go unpunished by the government, all of human society is terribly contaminated. The people of this age are therefore described as ''mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ'' ([[SB 1.1.10|SB 1.1.10]]). As a consequence of such sinfulness, men are condemned (''mandāḥ''), their intelligence is unclear (''sumanda-matayaḥ''), they are unfortunate (''manda-bhāgyāḥ''), and therefore they are always disturbed by many problems (''upadrutāḥ''). This is their situation in this life, and after death they are punished in hellish conditions.

Although Ajāmila was not punishable, the Yamadūtas were insisting on taking him away to Yamarāja for punishment. This was ''adharma'', contrary to religious principles. The Viṣṇudūtas feared that if such irreligious acts were allowed, the management of human society would be spoiled. In modern times, the Kṛṣṇa consciousness movement is trying to introduce the right principles of management for human society, but unfortunately the governments of Kali-yuga do not properly support the Hare Kṛṣṇa movement because they do not appreciate its valuable service. The Hare Kṛṣṇa movement is the right movement for ameliorating the fallen condition of human society, and therefore governments and public leaders in every part of the world should support this movement to completely rectify humanity's sinful condition.

<div style="float:left">[[File:Go-previous.png|link=A Second Chance - The Story of a Near-Death Experience]] '''[[A Second Chance - The Story of a Near-Death Experience|A Second Chance]]'''</div>
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BBD 2 Elevation at Death

2022-02-09T16:05:41Z

Samruddhi:

[[Category:Beyond Birth and Death]]
<div style="float:left">[[File:Go-previous.png|link=Beyond Birth and Death]] '''[[Beyond Birth and Death]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=BBD 1 We Are Not These Bodies]] '''[[BBD 1 We Are Not These Bodies|1. We Are Not These Bodies]] - [[BBD 3 Liberation from Material Planets|3. Liberation from Material Planets]]''' [[File:Go-next.png|link=BBD 3 Liberation from Material Planets]]</div>
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There are different kinds of transcendentalists who are called ''yogīs'' - ''haṭha-yogīs'', ''jñāna-yogīs'', ''dhyāna-yogīs'', and ''bhakti-yogīs'' - and all of them are eligible to be transferred to the spiritual world. The word yoga means "to link up," and the ''yoga'' systems are meant to enable us to link with the transcendental world. As mentioned in the previous chapter, originally we are all connected to the Supreme Lord, but now we have been affected by material contamination. The process is that we have to return to the spiritual world, and that process of linking up is called ''yoga''. Another meaning of the word ''yoga'' is "plus." At the present moment we are minus God, or minus the Supreme. When we add Kṛṣṇa - or God - to our lives, this human form of life becomes perfect.

At the time of death we have to finish that process of perfection. During our lifetime we have to practice the method of approaching that perfection so that at the time of death, when we have to give up this material body, that perfection can be realized.

:''prayāṇa-kāle manasācalena''
:''bhaktyā yukto yoga-balena caiva''
:''bhruvor madhye prāṇam āveśya samyak''
:''sa taṁ paraṁ puruṣam upaiti divyam''

"One who, at the time of death, fixes his life air between the eyebrows and in full devotion engages himself in remembering the Supreme Lord, will certainly attain to the Supreme Personality of Godhead." ([[BG 8.10|BG 8.10]])

Just as a student studies a subject for four or five years and then takes his examination and receives a degree, similarly, with the subject of life, if we practice during our lives for the examination at the time of death, and if we pass the examination, we are transferred to the spiritual world. Our whole life is examined at the time of death.

:''yaṁ yaṁ vāpi smaran bhāvaṁ''
:''tyajaty ante kalevaram''
:''taṁ tam evaiti kaunteya''
:''sadā tad-bhāva-bhāvitaḥ''

"Whatever state of being one remembers when he quits his body, that state he will attain without fail." ([[BG 8.6|BG 8.6]])

There is a Bengali proverb that says that whatever one does for perfection will be tested at the time of his death. In ''Bhagavad-gītā'' Kṛṣṇa describes what one should do when giving up the body. For the ''dhyāna-yogī'' (meditator) Śrī Kṛṣṇa speaks the following verses:

:''yad akṣaraṁ veda-vido vadanti''
:''viśanti yad yatayo vīta-rāgāḥ''
:''yad icchanto brahmacaryaṁ caranti''
:''tat te padaṁ saṅgraheṇa pravakṣye''

:''sarva-dvārāṇi saṁyamya''
:''mano hṛdi nirudhya ca''
:''mūrdhny ādhāyātmanaḥ prāṇam''
:''āsthito yoga-dhāraṇām''

"Persons learned in the ''Vedas'', who utter ''oṁkāra'' and who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices celibacy. I shall now explain to you this process by which one may attain salvation. The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga." ([[BG 8.11|BG 8.11-12]])

In the yoga system this process is called ''pratyāhāra'', which means "just the opposite." Although during life the eyes are engaged in seeing worldly beauty, at death one has to retract the senses from their objects and see the beauty within. Similarly, the ears are accustomed to hearing so many sounds in the world, but at the moment of death one has to hear the transcendental ''oṁkāra'' from within.

:''oṁ ity ekākṣaraṁ brahma''
:''vyāharan mām anusmaran''
:''yaḥ prayāti tyajan dehaṁ''
:''sa yāti paramāṁ gatim''

"After being situated in this yoga practice and vibrating the sacred syllable ''oṁ'', the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets." ([[BG 8.13|BG 8.13]])

In this way, all the senses have to be stopped in their external activities and concentrated on the form of ''viṣṇu-mūrti'', the form of God. The mind is very turbulent, but it has to be fixed on the Lord in the heart. When the mind is fixed within the heart and the life air is transferred to the top of the head, one can attain perfection of yoga.

At this point the ''yogī'' determines where he is to go. In the material universe there are innumerable planets, and beyond this universe there is the spiritual universe. The ''yogīs'' have information of these places from Vedic literatures. Just as one going to America can get some idea what the country is like by reading books, one can also have knowledge of the spiritual planets by reading Vedic literatures. The ''yogī'' knows all these descriptions, and he can transfer himself to any planet he likes, without the help of spaceships. Space travel by mechanical means is not the accepted process for elevation to other planets. Perhaps with a great deal of time, effort, and money a few men may be able to reach other planets by material means - spaceships, space suits, etc. - but this is a very cumbersome and impractical method. In any case, it is not possible to go beyond the material universe by mechanical means.

The generally accepted method for transferral to higher planets is the practice of the meditational yoga system or ''jñāna'' system. The ''bhakti-yoga'' system, however, is not to be practiced for transferral to any material planet, for those who are servants of Kṛṣṇa, the Supreme Lord, are not interested in any planets in this material world because they know that on whatever planet one enters in the material sky, the four principles of birth, old age, disease, and death are present. On higher planets, the duration of life may be longer than on this earth, but death is there nonetheless. By "material universe" we refer to those planets where birth, old age, disease, and death reside, and by "spiritual universe" we refer to those planets where there is no birth, old age, disease, and death. Those who are intelligent do not try to elevate themselves to any planet within the material universe.

If one tries to enter higher planets by mechanical means, instant death is assured, for the body cannot stand the radical changes in atmosphere. But if one attempts to go to higher planets by means of the yoga system, he will acquire a suitable body for entrance. We can see this demonstrated on this earth, for we know it is not possible for us to live in the sea, in a watery atmosphere, nor is it possible for aquatics to live on the earth. As we understand that even on this planet one has to have a particular type of body to live in a particular place, so a particular type of body is required for other planets. On the higher planets, bodies live much longer than on earth, for six months on earth is equal to one day on the higher planets. Thus the ''Vedas'' describe that those who live on higher planets live upward to ten thousand earth years. Yet despite such a long life span, death awaits everyone. Even if one lives twenty thousand or fifty thousand or even millions of years, in the material world the years are all counted, and death is there. How can we escape this subjugation by death? That is the lesson of ''Bhagavad-gītā''. ([[BG 2.20|2.20]]):

:''na jāyate mriyate vā kadācin''
:''nāyaṁ bhūtvā bhavitā vā na bhūyaḥ''
:''ajo nityaḥ śāśvato 'yaṁ purāṇo''
:''na hanyate hanyamāne śarīre''

"For the soul there is never birth nor death. Nor, once having been, does he ever cease to be. He is unborn, eternal, ever-existing, undying, and primeval. He is not slain when the body is slain."

We are spirit soul, and as such we are eternal. Why, then, should we subject ourselves to birth and death? One who asks this question is to be considered intelligent. Those who are Kṛṣṇa conscious are very intelligent, because they are not interested in gaining entrance to any planet where there is death. They will reject a long duration of life in order to attain a body like God's. ''Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ'' (Bs. 5.1). ''Sat'' means "eternal," ''cit'' means "full of knowledge," and ''ānanda'' means "full of pleasure." Kṛṣṇa is the reservoir of all pleasure. If we transfer ourselves from this body into the spiritual world - either to Kṛṣṇaloka (Kṛṣṇa's planet) or any other spiritual planet - we will receive a similar ''sac-cid-ānanda'' body. Thus the aim of those who are in Kṛṣṇa consciousness is different from those who are trying to promote themselves to higher planets within this material world.

The self, or soul, of the individual is a minute spiritual spark. The perfection of yoga lies in the transferral of this spiritual spark to the top of the head. Having attained this, the ''yogī'' can transfer himself to any planet in the material world, according to his desire. If the ''yogī'' is curious to know what the moon is like, he can transfer himself there, or if he is interested in higher planets, he can transfer himself there, just as travelers go to New York, Canada, or other cities on the earth. Wherever one goes on earth, he finds the same visa and customs systems operating, and on all the material planets one can similarly see the principles of birth, old age, disease, and death operating.

Oṁ ity ''ekākṣaraṁ'' brahma: at the point of death the ''yogī'' can pronounce oṁ, ''oṁkāra'', the concise form of transcendental sound vibration. If the ''yogī'' can vibrate this sound and at the same time remember Kṛṣṇa, or Viṣṇu (''mām anusmaran''), he attains the highest goal. It is the process of yoga to concentrate the mind on Viṣṇu. The impersonalists imagine some form of the Supreme Lord, but the personalists do not imagine this; they actually see. Whether one imagines Him or actually sees Him, one has to concentrate his mind on the personal form of Kṛṣṇa.

:''ananya-cetāḥ satataṁ''
:''yo māṁ smarati nityaśaḥ''
:''tasyāhaṁ sulabhaḥ pārtha''
:''nitya-yuktasya yoginaḥ''

"For one who remembers Me without deviation, I am easy to obtain, O son of Pṛthā, because of his constant engagement in devotional service." ([[BG 8.14|BG 8.14]])

Those who are satisfied with temporary life, temporary pleasure, and temporary facilities are not to be considered intelligent, at least not according to ''Bhagavad-gītā''. According to the ''Gītā'', one whose brain substance is very small is interested in temporary things. We are eternal, so why should we be interested in temporary things? No one wants a nonpermanent situation. If we are living in an apartment and the landlord asks us to vacate, we are sorry, but we are not sorry if we move into a better apartment. It is our nature, because we are permanent, to want permanent residence. We don't wish to die, because in actuality we are permanent. Nor do we want to grow old or be diseased, because these are all external or nonpermanent states. Although we are not meant to suffer from fever, sometimes fever comes, and we have to take precautions and remedies to get well again. The fourfold miseries are like a fever, and they are all due to the material body. If somehow we can get out of the material body, we can escape the miseries that are integral with it.

For the impersonalists to get out of this temporary body, Kṛṣṇa here advises that they vibrate the syllable ''oṁ''. In this way they can be assured of transmigration into the spiritual world. However, although they may enter the spiritual world, they cannot enter into any of the planets there. They remain outside, in the ''brahma-jyotir''. The ''brahma-jyotir'' may be compared to the sunshine, and the spiritual planets may be compared to the sun itself. In the spiritual sky the impersonalists remain in the effulgence of the Supreme Lord, the ''brahma-jyotir''. The impersonalists are placed in the ''brahma-jyotir'' as spiritual sparks, and in this way the ''brahma-jyotir'' is filled with spiritual sparks. This is what is meant by merging into the spiritual existence. It should not be considered that one merges into the brahma-jyotir in the sense of becoming one with it; the individuality of the spiritual spark is retained, but because the impersonalist does not want to take a personal form, he is found as a spiritual spark in that effulgence. Just as the sunshine is composed of so many atomic particles, so the ''brahma-jyotir'' is composed of so many spiritual sparks.

However, as living entities we want enjoyment. Being, in itself, is not enough. We want bliss (''ānanda'') as well as being (''sat''). In his entirety, the living entity is composed of three qualities - eternality, knowledge, and bliss. Those who enter impersonally into the ''brahma-jyotir'' can remain there for some time in full knowledge that they are now merged homogeneously with Brahman, but they cannot have that eternal ''ānanda'', bliss, because that part is wanting. One may remain alone in a room for some time and may enjoy himself by reading a book or engaging in some thought, but it is not possible to remain in that room for years and years at a time, and certainly not for all eternity. Therefore, for one who merges impersonally into the existence of the Supreme, there is every chance of falling down again into the material world in order to acquire some association. This is the verdict of ''Śrīmad-Bhāgavatam''. Astronauts may travel thousands and thousands of miles, but if they do not find rest on some planet, they have to return again to earth. In any case, rest is required. In the impersonal form, rest is uncertain. Therefore ''Śrīmad-Bhāgavatam'' says that even after so much endeavor, if the impersonalist enters into the spiritual world and acquires an impersonal form, he returns again into the material world because of neglecting to serve the Supreme Lord in love and devotion. As long as we are here on earth, we must learn to practice to love and serve Kṛṣṇa, the Supreme Lord. If we learn this, we can enter into those spiritual planets. The impersonalist's position in the spiritual world is nonpermanent, for out of loneliness he will attempt to acquire some association. Because he does not associate personally with the Supreme Lord, he has to return again to the world and associate with conditioned living entities there.

It is of utmost importance, therefore, that we know the nature of our constitutional position: we want eternity, complete knowledge, and also pleasure. When we are left alone for a long time in the impersonal ''brahma-jyotir'', we cannot have pleasure, and therefore we accept the pleasure given by the material world. But in Kṛṣṇa consciousness, real pleasure is enjoyed. In the material world it is generally accepted that the highest pleasure is sex. This is a perverted reflection of the sex pleasure in the spiritual world, the pleasure of association with Kṛṣṇa. But we should not think that the pleasure there is like the sex pleasure in the material world. No, it is different. But unless sex life is there in the spiritual world, it cannot be reflected here. Here it is simply a perverted reflection, but the actual life is there in Kṛṣṇa, who is full of all pleasure. Therefore, the best process is to train ourselves now, so that at the time of death we may transfer ourselves to the spiritual universe, to Kṛṣṇaloka, and there associate with Kṛṣṇa. In ''Brahma-saṁhitā'' (5.29) Śrī Kṛṣṇa and His abode are described thus:

:''cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa''-
:''lakṣāvṛteṣu surabhīr abhipālayantam''
:''lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''

"I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, fulfilling all desire, in abodes built with spiritual gems, surrounded by millions of wish-fulfilling trees, always served with great reverence and affection by hundreds and thousands of ''lakṣmīs'', or ''gopīs''." (Bs. 5.29)

This is a description of Kṛṣṇaloka. The houses are made of what is called "touchstone." Whatever touchstone touches immediately turns into gold. The trees are wish-fulfilling trees, or "desire trees," for one can receive from them whatever he wishes. In this world we get mangoes from mango trees and apples from apple trees, but there from any tree one can get whatever he desires. Similarly, the cows are called ''surabhi'', and they yield an endless supply of milk. These are descriptions of the spiritual planets found in Vedic scriptures.

In this material world we have become acclimatized to birth, death, and all sorts of suffering. Material scientists have discovered many facilities for sense enjoyment and destruction, but they have discovered no solution to the problems of old age, disease, and death. They cannot make any machine that will check death, old age, or disease. We can manufacture something that will accelerate death, but nothing that will stop death. Those who are intelligent, however, are not concerned with the fourfold miseries of material life, but with elevation to the spiritual planets. One who is continuously in trance (''nitya-yuktasya yoginaḥ'') does not divert his attention to anything else. He is always situated in trance. His mind is always filled with the thought of Kṛṣṇa, without deviation (''ananya-cetāḥ satatam''). ''Satatam'' refers to anywhere and any time.

In India I lived in Vṛndāvana, and now I am in America, but this does not mean that I am out of Vṛndāvana, because if I think of Kṛṣṇa always, then I'm always in Vṛndāvana, regardless of the material designation. Kṛṣṇa consciousness means that one always lives with Kṛṣṇa on that spiritual planet, Goloka Vṛndāvana, and that one is simply waiting to give up this material body. ''Smarati nityaśaḥ'' means "continuously remembering," and for one who is continuously remembering Kṛṣṇa, the Lord becomes ''tasyāhaṁ sulabhaḥ'' - easily purchased. Kṛṣṇa Himself says that He is easily purchased by this ''bhakti-yoga'' process. Then why should we take to any other process? We can chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare twenty-four hours daily. There are no rules and regulations. One can chant in the street, in the subway, or at his home or office. There is no tax and no expense. So why not take to it?
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<div style="float:left">[[File:Go-previous.png|link=Beyond Birth and Death]] '''[[Beyond Birth and Death]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=BBD 1 We Are Not These Bodies]] '''[[BBD 1 We Are Not These Bodies|1. We Are Not These Bodies]] - [[BBD 3 Liberation from Material Planets|3. Liberation from Material Planets]]''' [[File:Go-next.png|link=BBD 3 Liberation from Material Planets]]</div>

BBD 1 We Are Not These Bodies

2022-02-06T17:06:42Z

Samruddhi:

[[Category:Beyond Birth and Death]]
<div style="float:left">[[File:Go-previous.png|link=Beyond Birth and Death]] '''[[Beyond Birth and Death]]'''</div>
<div style="float:right">'''[[BBD 2 Elevation at Death|2. Elevation at Death]]''' [[File:Go-next.png|link=BBD 2 Elevation at Death]]</div>
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:''dehī nityam avadhyo 'yaṁ''
:''dehe sarvasya bhārata''
:''tasmāt sarvāṇi bhūtāni''
:''na tvaṁ śocitum arhasi''

"O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature." [[BG 2.30|''Bhagavad-gītā'' 2.30]]

The very first step in self-realization is realizing one's identity as separate from the body. "I am not this body but am spirit soul" is an essential realization for anyone who wants to transcend death and enter into the spiritual world beyond. It is not simply a matter of saying "I am not this body," but of actually realizing it. This is not as simple as it may seem at first. Although we are not these bodies but are pure consciousness, somehow or other we have become encased within the bodily dress. If we actually want the happiness and independence that transcend death, we have to establish ourselves and remain in our constitutional position as pure consciousness.

Living in the bodily conception, our idea of happiness is like that of a man in delirium. Some philosophers claim that this delirious condition of bodily identification should be cured by abstaining from all action. Because these material activities have been a source of distress for us, they claim that we should actually stop these activities. Their culmination of perfection is in a kind of Buddhistic ''nirvāṇa'', in which no activities are performed. Buddha maintained that due to a combination of material elements, this body has come into existence, and that somehow or other if these material elements are separated or dismantled, the cause of suffering is removed. If the tax collectors give us too much difficulty because we happen to possess a large house, one simple solution is to destroy the house. However, ''Bhagavad-gītā'' indicates that this material body is not all in all. Beyond this combination of material elements, there is spirit, and the symptom of that spirit is consciousness.

Consciousness cannot be denied. A body without consciousness is a dead body. As soon as consciousness is removed from the body, the mouth will not speak, the eye will not see, nor the ears hear. A child can understand that. It is a fact that consciousness is absolutely necessary for the animation of the body. What is this consciousness? Just as heat or smoke are symptoms of fire, so consciousness is the symptom of the soul. The energy of the soul, or self, is produced in the shape of consciousness. Indeed, consciousness proves that the soul is present. This is not only the philosophy of ''Bhagavad-gītā'' but the conclusion of all Vedic literature.

The impersonalist followers of Śaṅkarācārya, as well as the Vaiṣṇavas following in the disciplic succession from Lord Śrī Kṛṣṇa, acknowledge the factual existence of the soul, but the Buddhist philosophers do not. The Buddhists contend that at a certain stage the combination of matter produces consciousness, but this argument is refuted by the fact that although we may have all the constituents of matter at our disposal, we cannot produce consciousness from them. All the material elements may be present in a dead man, but we cannot revive that man to consciousness. This body is not like a machine. When a part of a machine breaks down, it can be replaced, and the machine will work again, but when the body breaks down and consciousness leaves the body, there is no possibility of our replacing the broken part and rejuvenating the consciousness. The soul is different from the body, and as long as the soul is there, the body is animate. But there is no possibility of making the body animate in the absence of the soul.

Because we cannot perceive the soul by our gross senses, we deny it. Actually there are so many things that are there which we cannot see. We cannot see air, radio waves, or sound, nor can we perceive minute bacteria with our blunt senses, but this does not mean they are not there. By the aid of the microscope and other instruments, many things can be perceived which had previously been denied by the imperfect senses. Just because the soul, which is atomic in size, has not been perceived yet by senses or instruments, we should not conclude that it is not there. It can, however, be perceived by its symptoms and effects.

In ''Bhagavad-gītā'' Śrī Kṛṣṇa points out that all of our miseries are due to false identification with the body.

:''mātrā-sparśās tu kaunteya''
:''śītoṣṇa-sukha-duḥkha-dāḥ''
:''āgamāpāyino 'nityās''
:''tāṁs titikṣasva bhārata''

"O son of Kuntī, the nonpermanent appearance of heat and cold, happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." ([[BG 2.14|BG 2.14]]):

In the summertime we may feel pleasure from contact with water, but in the winter we may shun that very water because it is too cold. In either case, the water is the same, but we perceive it as pleasant or painful due to its contact with the body.

All feelings of distress and happiness are due to the body. Under certain conditions the body and mind feel happiness and distress. Factually we are hankering after happiness, for the soul's constitutional position is that of happiness. The soul is part and parcel of the Supreme Being, who is ''sac-cid-ānanda-vigrahaḥ'' (Bs. 5.1) - the embodiment of knowledge, bliss, and eternity. Indeed, the very name ''Kṛṣṇa'', which is nonsectarian, means "the greatest pleasure." ''Kṛṣ'' means "greatest," and ''ṇa'' means "pleasure." Kṛṣṇa is the epitome of pleasure, and being part and parcel of Him, we hanker for pleasure. A drop of ocean water has all the properties of the ocean itself, and we, although minute particles of the Supreme Whole, have the same energetic properties as the Supreme.

The atomic soul, although so small, is moving the entire body to act in so many wonderful ways. In the world we see so many cities, highways, bridges, great buildings, monuments, and great civilizations, but who has done all this? It is all done by the minute spirit spark within the body. If such wonderful things can be performed by the minute spirit spark, we cannot begin to imagine what can be accomplished by the Supreme Spirit Whole. The natural hankering of the minute spirit spark is for the qualities of the whole - knowledge, bliss, and eternality - but these hankerings are being frustrated due to the material body. The information on how to attain the soul's desire is given in ''Bhagavad-gītā''.

At present we are trying to attain eternity, bliss, and knowledge by means of an imperfect instrument. Actually, our progress toward these goals is being blocked by the material body; therefore we have to come to the realization of our existence beyond the body. Theoretical knowledge that we are not these bodies will not do. We have to keep ourselves always separate as masters of the body, not as servants. If we know how to drive a car well, it will give us good service; but if we do not know how, we will be in danger.

The body is composed of senses, and the senses are always hungry after their objects. The eyes see a beautiful person and tell us, "Oh, there is a beautiful girl, a beautiful boy. Let's go see." The ears are telling us, "Oh, there is very nice music. Let us go hear it." The tongue is saying, "Oh, there is a very nice restaurant with palatable dishes. Let us go." In this way the senses are dragging us from one place to another, and because of this we are perplexed.

:''indriyāṇāṁ hi caratāṁ''
:''yan mano 'nuvidhīyate''
:''tad asya harati prajñāṁ''
:''vāyur nāvam ivāmbhasi''

"As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man's intelligence." ([[BG 2.67|BG 2.67]])

It is imperative that we learn how to control the senses. The name ''gosvāmī'' is given to someone who has learned how to master the senses. ''Go'' means "senses," and ''svāmī'' means "controller"; so one who can control the senses is to be considered a gosvāmī. Kṛṣṇa indicates that one who identifies with the illusory material body cannot establish himself in his proper identity as spirit soul. Bodily pleasure is flickering and intoxicating, and we cannot actually enjoy it, because of its momentary nature. Actual pleasure is of the soul, not the body. We have to mold our lives in such a way that we will not be diverted by bodily pleasure. If somehow we are diverted, it is not possible for us to establish our consciousness in its true identity beyond the body.

:''bhogaiśvarya-prasaktānāṁ''
:''tayāpahṛta-cetasām''
:''vyavasāyātmikā buddhiḥ''
:''samādhau na vidhīyate''

:''traiguṇya-viṣayā vedā''
:''nistrai-guṇyo bhavārjuna''
:''nirdvandvo nitya-sattva-stho''
:''niryoga-kṣema ātmavān''

"In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place. The ''Vedas'' deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self." ([[BG 2.44|BG 2.44-45]])

The word veda means "book of knowledge." There are many books of knowledge, which vary according to the country, population, environment, etc. In India the books of knowledge are referred to as the ''Vedas''. In the West they are called the Old Testament and New Testament. The Muhammadans accept the Koran. What is the purpose for all these books of knowledge? They are to train us to understand our position as pure soul. Their purpose is to restrict bodily activities by certain rules and regulations, and these rules and regulations are known as codes of morality. The Bible, for instance, has ten commandments intended to regulate our lives. The body must be controlled in order for us to reach the highest perfection, and without regulative principles, it is not possible to perfect our lives. The regulative principles may differ from country to country or from scripture to scripture, but that doesn't matter, for they are made according to the time and circumstances and the mentality of the people. But the principle of regulated control is the same. Similarly, the government sets down certain regulations to be obeyed by its citizens. There is no possibility of making advancement in government or civilization without some regulations. In the previous verse, Śrī Kṛṣṇa tells Arjuna that the regulative principles of the ''Vedas'' are meant to control the three modes of material nature - goodness, passion, and ignorance (''traiguṇya-viṣayā vedāḥ''). However, Kṛṣṇa is advising Arjuna to establish himself in his pure constitutional position as spirit soul, beyond the dualities of material nature.

As we have already pointed out, these dualities - such as heat and cold, pleasure and pain - arise due to the contact of the senses with their objects. In other words, they are born of identification with the body. Kṛṣṇa indicates that those who are devoted to enjoyment and power are carried away by the words of the Vedas, which promise heavenly enjoyment by sacrifice and regulated activity. Enjoyment is our birthright, for it is the characteristic of the spirit soul, but the spirit soul tries to enjoy materially, and this is the mistake.

Everyone is turning to material subjects for enjoyment and is compiling as much knowledge as possible. Someone is becoming a chemist, physicist, politician, artist, or whatever. Everyone knows something of everything or everything of something, and this is generally known as knowledge. But as soon as we leave the body, all of this knowledge is vanquished. In a previous life one may have been a great man of knowledge, but in this life he has to start again by going to school and learning how to read and write from the beginning. Whatever knowledge was acquired in the previous life is forgotten. The situation is that we are actually seeking eternal knowledge, but this cannot be acquired by this material body. We are all seeking enjoyment through these bodies, but bodily enjoyment is not our actual enjoyment. It is artificial. We have to understand that if we want to continue in this artificial enjoyment, we will not be able to attain our position of eternal enjoyment.

The body must be considered a diseased condition. A diseased man cannot enjoy himself properly; a man with jaundice, for instance, will taste sugar candy as bitter, but a healthy man can taste its sweetness. In either case, the sugar candy is the same, but according to our condition it tastes different. Unless we are cured of this diseased conception of bodily life, we cannot taste the sweetness of spiritual life. Indeed, it will taste bitter to us. At the same time, by increasing our enjoyment of material life, we are further complicating our diseased condition. A typhoid patient cannot eat solid food, and if someone gives it to him to enjoy, and he eats it, he is further complicating his malady and is endangering his life. If we really want freedom from the miseries of material existence, we must minimize our bodily demands and pleasures.

Actually, material enjoyment is not enjoyment at all. Real enjoyment does not cease. In the ''Mahābhārata'' there is a verse - ''ramante yogino 'nante'' - to the effect that the ''yogīs'' (''yogino''), those who are endeavoring to elevate themselves to the spiritual platform, are actually enjoying (''ramante''), but their enjoyment is ''anante'', endless. This is because their enjoyment is in relation to the supreme enjoyer (Rāma), Śrī Kṛṣṇa. Bhagavān Śrī Kṛṣṇa is the real enjoyer, and ''Bhagavad-gītā'' confirms this:

:''bhoktāraṁ yajña-tapasāṁ''
:''sarva-loka-maheśvaram''
:''suhṛdaṁ sarva-bhūtānāṁ''
:''jñātvā māṁ śāntim ṛcchati''

"The sages, knowing Me as the ultimate enjoyer of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries." ([[BG 5.29|5.29]])

''Bhoga'' means "enjoyment," and our enjoyment comes from understanding our position as the enjoyed. The real enjoyer is the Supreme Lord, and we are enjoyed by Him.

An example of this relationship can be found in the material world between the husband and the wife: the husband is the enjoyer (''puruṣa''), and the wife is the enjoyed (''prakṛti''). The word ''pri'' means "woman." ''Puruṣa'', or spirit, is the subject, and ''prakṛti'', or nature, is the object. The enjoyment, however, is participated in both by the husband and the wife. When actual enjoyment is there, there is no distinction that the husband is enjoying more or the wife is enjoying less. Although the male is the predominator and the female is the predominated, there is no division when it comes to enjoyment. On a larger scale, no living entity is the enjoyer.

God expanded into many, and we constitute those expansions. God is one without a second, but He willed to become many in order to enjoy. We have experience that there is little or no enjoyment in sitting alone in a room talking to oneself. However, if there are five people present, our enjoyment is enhanced, and if we can discuss Kṛṣṇa before many, many people, the enjoyment is all the greater. Enjoyment means variety. God became many for His enjoyment, and thus our position is that of the enjoyed. That is our constitutional position and the purpose for our creation. Both enjoyer and enjoyed have consciousness, but the consciousness of the enjoyed is subordinate to the consciousness of the enjoyer. Although Kṛṣṇa is the enjoyer and we the enjoyed, the enjoyment can be participated in equally by everyone. Our enjoyment can be perfected when we participate in the enjoyment of God. There is no possibility of our enjoying separately on the bodily platform. Material enjoyment on the gross bodily platform is discouraged throughout ''Bhagavad-gītā'':

:''mātrā-sparśās tu kaunteya''
:''śītoṣṇa-sukha-duḥkha-dāḥ''
:''āgamāpāyino 'nityās''
:''tāṁs titikṣasva bhārata''

"O son of Kuntī, the nonpermanent appearance of heat and cold, happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." ([[BG 2.14|BG 2.14]])

The gross material body is a result of the interaction of the modes of material nature, and it is doomed to destruction.

:''antavanta ime dehā''
:''nityasyoktāḥ śarīriṇaḥ''
:''anāśino 'prameyasya''
:''tasmād yudhyasva bhārata''

"Only the material body of the indestructible, immeasurable, and eternal living entity is subject to destruction; therefore, fight, O descendant of Bharata." ([[BG 2.18|BG 2.18]])

Śrī Kṛṣṇa therefore encourages us to transcend the bodily conception of existence and attain to our actual spiritual life.

:''guṇān etān atītya trīn''
:''dehī deha-samudbhavān''
:''janma-mṛtyu jarā-duḥkhair''
:''vimukto 'mṛtam aśnute''

"When the embodied being is able to transcend these three modes (goodness, passion, and ignorance), he can become free from birth, death, old age, and their distresses and can enjoy nectar even in this life." ([[BG 14.20|BG 14.20]]):

To establish ourselves on the pure ''brahma-bhūta ''([[SB 4.30.20|SB 4.30.20]]) spiritual platform, above the three modes, we must take up the method of Kṛṣṇa consciousness. The gift of Caitanya Mahāprabhu, the chanting of the names of Kṛṣṇa - Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare - facilitates this process. This method is called ''bhakti-yoga'' or ''mantra-yoga'', and it is employed by the highest transcendentalists. How the transcendentalists realize their identity beyond birth and death, beyond the material body, and transfer themselves from the material universe to the spiritual universes are the subjects of the following chapters.
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SSR7a Srila Prabhupada Arrives in America

2022-01-31T18:20:30Z

Samruddhi:

[[Category:The Science of Self-Realization]]
<div style="float:left">[[File:Go-previous.png|link=The Science of Self-Realization]] '''[[The Science of Self-Realization|INDEX]] - [[SSR7 Returning to the Eternal Religion|7. Returning to the Eternal Religion]]'''</div>
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(translation of a Bengali poem Śrīla Prabhupāda wrote in September 1965 entitled [[Markine Bhagavata-dharma|"Mārkine Bhāgavata-dharma"]] reproduced from the article "Poem by Śrīla Prabhupāda on His First Arrival in the USA" published in the [[1970 Back to Godhead Number 34|1970 Back to Godhead magazine number 34]])

==== Śrīla Prabhupāda Arrives in America ====

''On September 18, 1965, as the Indian steamship Jaladuta nears Boston's Commonwealth Pier, Śrīla Prabhupāda prays to Lord Kṛṣṇa in a moving Bengali poem'' (''rendered below in English prose''): "''I am simply praying for Your mercy so that I will be able to convince them about Your message''."

My dear Lord Kṛṣṇa, You are so kind upon this useless soul, but I do not know why You have brought me here. Now You can do whatever You like with me.

But I guess You have some business here, otherwise why would You bring me to this terrible place?

Most of the population here is covered by the material modes of ignorance and passion. Absorbed in material life, they think themselves very happy and satisfied, and therefore they have no taste for the transcendental message of Vāsudeva. I do not know how they will be able to understand it.

But I know Your causeless mercy can make everything possible, because You are the most expert mystic.

How will they understand the mellows of devotional service? O Lord, I am simply praying for Your mercy so that I will be able to convince them about Your message.

All living entities have come under the control of the illusory energy by Your will, and therefore, if You like, by Your will they can also be released from the clutches of illusion.

I wish that You may deliver them. Therefore if You so desire their deliverance, then only will they be able to understand Your message.

The words of the ''Śrīmad-Bhāgavatam'' are Your incarnation, and if a sober person repeatedly receives them with submissive aural reception, then he will be able to understand Your message.

It is said in the ''Śrīmad-Bhāgavatam'' ([[SB 1.2.17|1.2.17-21]]): "Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā (Supersoul) in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted. By regular attendance in classes on the ''Bhāgavatam'' and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact. As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as lust, desire, and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy. Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association. Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as master."

He will become liberated from the influence of the modes of ignorance and passion and thus all inauspicious things accumulated in the core of the heart will disappear.

How will I make them understand this message of Kṛṣṇa consciousness? I am very unfortunate, unqualified, and the most fallen. Therefore I am seeking Your benediction so that I can convince them, for I am powerless to do so on my own.

Somehow or other, O Lord, You have brought me here to speak about You. Now, my Lord, it is up to You to make me a success or failure as You like.

O spiritual master of all the worlds! I can simply repeat Your message, so if You like You can make my power of speaking suitable for their understanding.

Only by Your causeless mercy will my words become pure. I am sure that when this transcendental message penetrates their hearts they will certainly feel engladdened and thus become liberated from all unhappy conditions of life.

O Lord, I am just like a puppet in Your hands. So if You have brought me here to dance, then make me dance, make me dance. O Lord, make me dance as You like.

I have no devotion, nor do I have any knowledge, but I have strong faith in the holy name of Kṛṣṇa. I have been designated as Bhaktivedanta, and now, if You like, You can fulfill the real purport of Bhaktivedanta.

Signed - the most unfortunate, insignificant beggar

A.C. Bhaktivedanta Swami,<br />
on board the ship ''Jaladuta'', Commonwealth Pier,<br />
Boston, Massachusetts, U.S.A.<br />
dated 18th of September, 1965

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TLK 11 The Symptoms of a Sadhu

2022-01-23T08:36:30Z

Samruddhi:

[[Category:Teachings of Lord Kapila]]
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===== [[SB 3.25.21|TEXT 21]] =====

<div class="verse">
:''titikṣavaḥ kāruṇikāḥ''
:''suhṛdaḥ sarva-dehinām''
:''ajāta-śatravaḥ śāntāḥ''
:''sādhavaḥ sādhu-bhūṣaṇāḥ''
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===== TRANSLATION =====

<div class="translation">
The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime.
</div>

===== PURPORT =====

<div class="purport">
A ''sādhu'', as described above, is a devotee of the Lord. His concern, therefore, is to enlighten people in devotional service; that is his mercy. He knows that without devotional service, human life is spoiled. A devotee travels all over the country, from door to door, preaching, "Be Kṛṣṇa conscious. Be a devotee of Lord Kṛṣṇa. Don't spoil your life in simply fulfilling your animal propensities. Human life is meant for self-realization, or Kṛṣṇa consciousness." These are the preachings of a ''sādhu''. He is not satisfied with his own liberation. He always thinks about others. He is the most compassionate personality toward all fallen souls. One of his qualifications, therefore, is ''kāruṇika'', great mercy to the fallen souls. While engaged in preaching work, he has to meet with so many opposing elements, and therefore the ''sādhu'' has to be very tolerant. Someone may ill-treat him because the conditioned souls are not prepared to receive the transcendental knowledge of devotional service. They don't like it; that is their disease. The ''sādhu'' has the thankless task of impressing upon them the importance of devotional service. Sometimes devotees are personally attacked with violence. Lord Jesus Christ was crucified, Haridāsa Ṭhākura was caned in twenty-two marketplaces, and Lord Caitanya's principal assistant, Nityānanda, was violently attacked by Jagāi and Mādhāi. But still they were tolerant because their mission was to deliver fallen souls. A ''sadhu'' is merciful because he is the well-wisher of all living entities. He is not only a well-wisher of human society, but a well-wisher of animal society as well. The word ''sarva-dehinām'' refers to all living entities who have accepted material bodies. Not only does the human being have a material body, but other living entities as well. The devotee of the Lord is merciful to everyone - cats, dogs, trees, etc. He treats all living entities in such a way that they can ultimately get salvation from this material entanglement. Śivānanda Sena, one of the disciples of Lord Caitanya, gave liberation to a dog by treating the dog transcendentally. There are many instances where a dog got salvation by association with a ''sādhu'', because a sādhu engages in the highest philanthropic activities for the benediction of all living entities. Yet although a ''sādhu'' is not inimical toward anyone, the world is so ungrateful that even a ''sādhu'' has many enemies.

What is the difference between an enemy and a friend? It is a difference in behavior. A ''sādhu'' behaves with all conditioned souls for their ultimate relief from material entanglement. Therefore, no one can be more friendly than a ''sādhu'' in relieving a conditioned soul. A ''sādhu'' is calm, and he quietly and peacefully follows the principles of scripture. A ''sādhu'' is also one who follows the principles of scripture and at the same time is a devotee of the Lord. One who actually follows the principles of scripture must be a devotee of God because all the ''śāstras'' instruct us to obey the orders of the Personality of Godhead. A ''sādhu'', therefore, is a follower of the scriptural injunctions and a devotee of the Lord. All good characteristics are prominent in a devotee, and he develops all the good qualities of the demigods, whereas a nondevotee, even though academically qualified, has no good qualifications or good characteristics according to the standard of transcendental realization.

There are 8,400,000 life forms according to the ''Padma Purāṇa'', and the ''ātmā'' is the same in all of them. The ''sādhu'' can understand this, as Bhagavad-gītā ([[BG 5.18|5.18]]) indicates:

:''vidyā-vinaya-sampanne''
:''brāhmaṇe gavi hastini''
:''śuni caiva śvapāke ca''
:''paṇḍitāḥ sama-darśinaḥ''

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle ''brāhmaṇa'', a cow, an elephant, a dog and a dog-eater (outcaste)."

It is not that a ''brāhmaṇa'' is the same as a dog, but that the ''brāhmaṇa'' is a spirit soul, and the dog is also a spirit soul. We are conditioned according to our different bodies, which are given by superior forces. Yamarāja offers the living entity a body according to his ''karma''. ''Karmaṇā daiva-netreṇa'' ([[SB 3.31.1|SB 3.31.1]]). We have already discussed the point that bodies are awarded according to one's qualifications. If we acquire the qualities of a ''brāhmaṇa'' and work as a ''brāhmaṇa'', we become a ''brāhmaṇa''. If we act as a dog and do the work of a dog, we become a dog. Nor should one think that simply because one is born as a ''brāhmaṇa'', one is automatically a ''brāhmaṇa''. There are characteristics mentioned in ''Bhagavad-gītā'' by which one can tell to which caste one belongs. Śrīdhara Svāmī has also noted that birth is not everything. One has to acquire the qualities. Whatever body we may have, our position is temporary. We cannot remain in any position indefinitely. We may think that at present we are Americans and are very happy, and that's all right. We may chalk out our plans for continued happiness, but nature will not allow us to stay indefinitely. As soon as nature calls, we die and give up our post. Then we have to take the post of a dog, a cat, a demigod, a human being or whatever. We are now given a most exalted life form, that of a human being, but if we do not act accordingly, we have to take a lower body. This is ''karmaṇā daiva-netreṇa'' ([[SB 3.31.1|SB 3.31.1]]).

We should therefore be very careful in this human form that our aim is to become devotees of Lord Kṛṣṇa. That is the path of liberation. Previously, great personalities in India used to go to the forest in order to meditate to stop the repetition of birth and death. That is the highest occupation for man, and actually every man is meant for that. Unless we conquer repeated birth and death, we simply waste our lives like animals - eating, sleeping, defending and mating. People in this age especially cannot distinguish between animal life and human life. They think the difference is that animals sleep in the street and human beings sleep in nice apartments. However, the ''śāstras'' do not define civilization in this way. Whether one sleeps in the street or in an apartment, the activity is the same. A dog may eat out of a garbage can, and a human being may eat on a golden plate, but this does not mean that they are engaged in different activities. In either case, both the dog and the man are taking food into their bodies. A dog may have sex in the street, and a human being may have sex in a very nice bed in a secluded place, but that does not change the activity. People are thinking that advancement of civilization means improving eating, sleeping, mating and defending, but actually these activities have nothing to do with civilization. They simply tighten our bondage to material life.

Human life is meant for ''yajña'', sacrifice for the satisfaction of the Supreme Person. We may perfect our activities, but our success lies in satisfying Kṛṣṇa by our talents. Presently we may be attached to material activity, but we should transfer that attachment to a ''sādhu''. Then our lives will be successful. Presently we are attached to money, women, nice houses, country, society, friends, family and so forth. This attachment is called ''arjanaṁ pāśu''. The word ''pāśu'' means "rope." When we are bound with a rope, we are helpless, and now we are bound by the guṇas, or the three modes of material nature. The word ''guṇa'' also means "rope." We cannot free ourselves, for we are conditioned. We cannot move freely without the sanction of the supreme authority. It is generally said that not a blade of grass moves without God's sanction. Similarly, we cannot do anything without the supervision of a superior authority.

It is not that God has to take personal supervision of this. ''Parāsya śaktir vividhaiva śrūyate... na tasya kāryaṁ karaṇaṁ ca vidyate'': in the (''Śvetāśvatara Upaniṣad'' 6.8 ([[CC Madhya 13.65|CC Madhya 13.65, purport]])), it is thus stated that the Supreme Lord does not have to act personally. He has many agents to perform everything for Him. We are so controlled that we are not even free to blink our eyes. We may be moving our hands very freely, but at any moment they can be immediately paralyzed. Presently I am claiming, "This is my hand." But what is this? The hand could be paralyzed immediately. This is conditioned life, and how can we improve it? Our business is to become liberated from all this conditioning. How is this possible? ''Sa eva sādhuṣu kṛto mokṣa-dvāram apāvṛtam'' ([[SB 3.25.20|SB 3.25.20]]). We have to turn our attachment from material things to a ''sādhu''. '''Sādhu-saṅga''', '''sādhu-saṅga'''-''sarva-śāstre'' ''kaya'': ([[CC Madhya 22.54|CC Madhya 22.54]]) this is the advice of Śrī Caitanya Mahāprabhu. All ''śāstras'' advise us to associate with a ''sādhu''. Even Cāṇakya Paṇḍita, the great politician, recommended: ''tyaja durjana-saṁsargaṁ bhaja sādhu-samāgamam''. One Vaiṣṇava householder asked Caitanya Mahāprabhu what the duty of a householder is, and Śrī Caitanya Mahāprabhu immediately replied, ''asat-saṅga-tyāga-ei vaiṣṇava-ācāra'': "Don't associate with nondevotees, but search out a ''sādhu''." ([[''CC Madhya'' 22.87|''CC Madhya'' 22.87]])

At the present moment it is very difficult to avoid the company of ''asādhus'', those who are not ''sādhus''. It is very difficult to find a ''sādhu'' for association. We have therefore started this Kṛṣṇa consciousness movement to create an association of ''sādhus'' so that people may take advantage and become liberated. There is no other purpose for this society.

Kṛṣṇa states in ''Bhagavad-gītā'' ([[BG 6.47|6.47]]) that the first-class ''sādhu'' is one who is always thinking of Him. This process is not very difficult. We should always think of Kṛṣṇa, but how is this possible? We think of our business, our dog, our family, our lovable object and so many other things. We have to think of something; without thinking, we cannot remain. We simply have to divert our thoughts to Kṛṣṇa. It is the ''sādhu's'' business to teach this, and one can learn this in the association of a ''sādhu''. Actually a ''sādhu'' will not teach anything else. ''Ādau śraddhā tataḥ sādhu-saṅgaḥ'' (''Bhakti-rasāmṛta-sindhu'' 1.4.15). This is the way to make spiritual advancement. One has to associate with a ''sādhu''. Often the ''sādhu's'' task is a thankless one, but he has to be tolerant. Despite all the trouble a ''sādhu'' may encounter, he is very merciful upon fallen conditioned souls. He sees that people are suffering due to a lack of Kṛṣṇa consciousness, and because he is always thinking of the welfare of others, he is ''suhṛt''. Other people are always envious, but the ''sādhu'' is always thinking how to save others from the clutches of ''māyā''. A ''sādhu'' is kind not only to human beings but to cats, dogs, trees, plants and insects; he will hesitate even to kill one mosquito. He does not simply think, "I shall just take care of my brother." He looks on all living beings as his brothers because Kṛṣṇa says that He is the father of all living entities.

Because a ''sādhu'' lives in this way, he does not create enemies. If there are enemies, they become enemies out of their own character, not out of any provocation on the part of a ''sādhu''. A ''sādhu'' simply teaches, "My dear human being, my dear friend, just surrender to Kṛṣṇa." Enemies arise due to man's envious nature. Cāṇakya Paṇḍita says that there are two envious animals - serpents and men. Although you may be faultless, either may kill you. Of the two, Cāṇakya paṇḍita says that the envious man is more dangerous because a serpent can be subdued by chanting a mantra or by some herbs, but an envious man cannot be so subdued. In Kali-yuga, practically everyone is envious, but we have to tolerate this.

Envious people create many impediments to the Kṛṣṇa consciousness movement, but we have to tolerate them. There is no alternative. One must be peaceful and depend on Kṛṣṇa in all circumstances. These are the ornaments of a ''sādhu''. We should find a ''sādhu'' and associate with him. Then our path of liberation will be open.

In the next verse, Lord Kapila further explains the activities of a ''sādhu''.
</div>

===== [[SB 3.25.22|TEXT 22]] =====

<div class="verse">
:''mayy ananyena bhāvena''
:''bhaktiṁ kurvanti ye dṛḍhām''
:''mat-kṛte tyakta-karmāṇas''
:''tyakta-svajana-bāndhavāḥ''
</div>

===== TRANSLATION =====

<div class="translation">
Such a sādhu engages in staunch devotional service to the Lord without deviation. For the sake of the Lord he renounces all other connections, such as family relationships and friendly acquaintances within the world.
</div>

===== PURPORT =====

<div class="purport">
A person in the renounced order of life, a ''sannyāsī'', is also called a ''sādhu'' because he renounces everything - his home, his comfort, his friends, his relatives and his duties to friends and to family. He renounces everything for the sake of the Supreme Personality of Godhead. A ''sannyāsī'' is generally in the renounced order of life, but his renunciation will be successful only when his energy is employed in the service of the Lord with great austerity. It is said here, therefore, ''bhaktiṁ kurvanti ye dṛḍhām''. A person who seriously engages in the service of the Lord and is in the renounced order of life is a ''sādhu''. A ''sādhu'' is one who has given up all responsibility to society, family and worldly humanitarianism, simply for the service of the Lord. As soon as he takes his birth in the world, a person has many responsibilities and obligations - to the public, demigods, great sages, general living beings, parents, forefathers and many others. When he gives up all these obligations for the service of the Supreme Lord, he is not punished for his renunciation. But if for sense gratification a person renounces these obligations, he is punished by the law of nature.

Kṛṣṇa and all the ''śāstras'' say that our only obligation is to the Supreme Personality of Godhead. If we take to His service, we are no longer obliged to anyone. We are free. How is this possible? By almighty God's power. A man may be condemned to death, but if a president or a king excuses him, he is saved. Kṛṣṇa's final instruction in ''Bhagavad-gītā'' is to surrender everything to Him. We can sacrifice our life, wealth and intelligence, and this is called ''yajña''. Everyone has some intelligence, and everyone uses his intelligence in one way or another. Generally people use their intelligence in trying to gratify their senses, but even an ant can do this. We should try to gratify not our senses but Kṛṣṇa's senses. Then we become perfect.

We have to learn this purificatory process from a ''sādhu''. Inasmuch as we try to gratify our senses, we become attached to the material world. We may render service to the ''sādhu'' or to Kṛṣṇa. The ''sādhu'' is the representative of Kṛṣṇa. He will never say, "Serve me," but will say, "Serve Kṛṣṇa." Therefore we have to approach Kṛṣṇa through the ''sādhu''. This is confirmed by the Vaiṣṇava ''ācārya'' Narottama dāsa Ṭhākura: ''chādiyā vaiṣṇava-sevā nistāra pāyeche kebā''. We cannot directly approach Kṛṣṇa; we have to go through the transparent via media, Kṛṣṇa's representative.

Those who are after material concessions go to different demigods. They take something from Śiva, Durgā, Kālī, Gaṇeśa, Sūrya and whomever. However, it was the goddess Pārvatī who asked Lord Śiva, "What is the best type of worship?" Lord Śiva advised, ''ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param'' (''Padma Purāṇa''). "My dear Pārvatī, of all kinds of worship, worship of Lord Viṣṇu is the best." Then he added: ''tasmāt parataraṁ devi tadīyānāṁ samarcanam''. "And even better than the worship of Lord Viṣṇu is the worship of a Vaiṣṇava, a devotee."

Spiritual life begins with the association of a devotee, a ''sādhu''. One cannot progress an inch without the mercy of a ''sādhu''. Prahlāda Mahārāja has also indicated this:

:''naiṣāṁ matis tāvad urukramāṅghriṁ''
:''spṛśaty anarthāpagamo yad-arthaḥ''
:''mahīyasāṁ pāda-rajo-'bhiṣekaṁ''
:''niṣkiñcanānāṁ na vṛṇīta yāvat''

"Unless they smear upon their bodies the dust of the lotus feet of a Vaiṣṇava completely freed from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord, who is glorified for His uncommon activities. Only by becoming Kṛṣṇa conscious and taking shelter at the lotus feet of the Lord in this way can one be freed from material contamination." ([[SB 7.5.32|SB 7.5.32]]) Hiraṇyakaśipu asked Prahlāda Mahārāja, "My dear son Prahlāda, how have you become so advanced in Kṛṣṇa consciousness?" Although Hiraṇyakaśipu was a demon, he was nonetheless inquisitive. Prahlāda Mahārāja replied, "My dear father, O best of the ''asuras'', one can receive Kṛṣṇa consciousness only from the instructions of a ''guru''. One cannot attain it simply by speculating. Ordinary men do not know that their ultimate destination is to return to Viṣṇu." In the material world, people are always hoping for something. They hope against hope, yet their hopes will never be fulfilled. People are trying to become happy by adjusting the external energy, but they do not know that happiness cannot be achieved without approaching God. People are thinking, "I must first of all see to my own interest." That's all right, but what is that interest? That they do not know. People are thinking that by adjusting the material energy they will be happy, and everyone is trying this individually, collectively or nationally. In any case, it is not possible. People will ultimately be frustrated. Why attempt a process that will ultimately meet with frustration? It is therefore said: ''adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām'' ([[SB 7.5.30|SB 7.5.30]]). People are being baffled in so many ways because they cannot control their senses. Their only possibility of rescue is Kṛṣṇa. Therefore in this verse it is said: ''mayy ananyena bhāvena bhaktiṁ kurvanti ye dṛḍhām''.

Prahlāda Mahārāja simply thought of Kṛṣṇa. Because of this, he had to undergo a great deal of trouble given by his father. Material nature will not give us freedom very easily. If we become strong enough to try to capture the lotus feet of Kṛṣṇa, ''māyā'' will try to keep us under her clutches. However, if one gives up everything for Kṛṣṇa's sake, ''māyā'' can have no effect. The most excellent example of this is the ''gopīs''. They gave up everything - family, prestige and honor - just to follow Kṛṣṇa. That is the highest perfection, but that is not possible for ordinary living entities. We should, however, follow the Gosvāmīs in their determination to worship Kṛṣṇa.

Sanātana Gosvāmī was an important minister in the government of Hussain Shah, but he gave up everything to follow Śrī Caitanya Mahāprabhu. He adopted the life of a mendicant and lived under a different tree every night. One may ask, "After giving up material enjoyment, how can one live?" The Gosvāmīs lived by dipping into the ocean of the transcendental loving affairs between Kṛṣṇa and the ''gopīs''. Since that was their asset, they could live very peacefully. We cannot simply give up everything. We will become mad if we try to give up everything without having staunch faith in Kṛṣṇa. Yet if we find Kṛṣṇa's association, we can easily give up our opulent positions - our family, business and everything. However, that requires ''sādhu-saṅga'' ([[''CC Madhya'' 22.83''|CC Madhya'' 22.83]]), association with a ''sādhu'', a devotee. When we associate with a devotee, the day will eventually come when we can give up everything and become liberated persons, fit to return home, back to Godhead.

presently we are attached to material enjoyment, and Kṛṣṇa even gives us a chance to gratify our senses. He lets us enjoy ourselves to the fullest extent because we have come to this material world to enjoy sense gratification. However, this is called ''māyā'', illusion. It is not really enjoyment, but simply struggle. When one realizes that he is simply struggling life after life, that there is actually no real enjoyment in the material world, one becomes a devotee of Kṛṣṇa. That realization requires knowledge, and that knowledge can be acquired by association with a ''sādhu'', a devotee.

Freedom from this struggle with material existence is further explained by Lord Kapila in the next verse.
</div>

===== [[SB 3.25.23|TEXT 23]] =====

<div class="verse">
:''mad-āśrayāḥ kathā mṛṣṭāḥ''
:''śṛṇvanti kathayanti ca''
:''tapanti vividhās tāpā''
:''naitān mad-gata-cetasaḥ''
</div>

===== TRANSLATION =====

<div class="translation">
Engaged constantly in chanting and hearing about Me, the Supreme Personality of Godhead, the sādhus do not suffer from material miseries because they are always filled with thoughts of My pastimes and activities.
</div>

===== PURPORT =====

<div class="purport">
There are multifarious miseries in material existence - those pertaining to the body and the mind, those imposed by other living entities and those imposed by natural disturbances. But a ''sādhu'' is not disturbed by such miserable conditions because his mind is always filled with Kṛṣṇa consciousness, and thus he does not like to talk about anything but the activities of the Lord. Mahārāja Ambarīṣa did not speak of anything but the pastimes of the Lord. ''Vacāṁsi vaikuṇṭha-guṇānuvarṇane''. He engaged his words only in glorification of the Supreme Personality of Godhead. Ordinary conditioned souls, being forgetful of the activities of the Lord, are always full of anxieties and material tribulations. On the other hand, since the devotees always engage in the topics of the Lord, they are forgetful of the miseries of material existence. Thus they differ from other living entities, who are simply suffering.

There is no one in the world materially engaged who can boldly say, "I am not suffering." I challenge anyone to say this. Everyone in the material world is suffering in some way or another. If not, why are so many drugs being advertised? On the television they are always advertising tranquilizers and pain killers, and in America and in other Western countries they are so advanced that there are dozens of tablets for various pains. Therefore there must be some suffering. Actually, anyone who has a material body has to accept suffering. There are three types of suffering in the material world: ''ādhyātmika, ādhibhautika and ādhidaivika''. ''Ādhyātmika'' refers to the body and mind. Today I have a headache or some pain in my back, or my mind is not very quiet. These are sufferings called ''ādhyātmika''. There are other forms of suffering called ''ādhibhautika'', which are sufferings imposed by other living entities. Apart from this, there are sufferings called ''adhidaivika'', over which we have no control whatsoever. These are caused by the demigods or acts of nature, and include famine, pestilence, flood, excessive heat or excessive cold, earthquakes, fire and so on. Nonetheless, we are thinking that we are very happy within this material world, although in addition to these threefold miseries there is also birth, old age, disease and death. So where is our happiness? Because we are under the spell of ''māyā'', we are thinking that our position is very secure. We are thinking, "Let us enjoy life," but what kind of enjoyment is this?

Obviously we have to tolerate suffering. One of the characteristics of a ''sādhu'' is tolerance. Everyone is tolerant to a degree, but a ''sādhu's'' tolerance and an ordinary man's tolerance are different. This is because a ''sādhu'' knows that he is not the body. According to a Bengali Vaiṣṇava song: ''deha-smṛti nāhi yāra saṁsāra-bandhana kāhāṅ tāra''.

If we properly understand that we are not the body, although we may suffer, we will not feel the suffering as acutely. For instance, if one thinks, "This is my car," and is very attached to it, he suffers more when it is wrecked than a person who thinks, "It can be repaired, or I can leave it." It is a question of mental absorption. Because he is more like an animal, a materialist suffers more. The devotee, on the other hand, takes Kṛṣṇa's advice in ''Bhagavad-gītā'' ([[BG 2.14|2.14]]):

:''mātrā-sparśās tu kaunteya''
:''śītoṣṇa-sukha-duḥkha-dāḥ''
:''āgamāpāyino 'nityās''
:''tāṁs titikṣasva bhārata''

"O son of Kuntī, the nonpermanent appearance of happiness and distress and their disappearance in due course are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed."

In summer we suffer, and in winter we suffer. In the summer, fire brings suffering, and in the winter the same fire is pleasing. Similarly, in the winter, water is suffering, but in the summer it is pleasing. The water and the fire are the same, but sometimes they are pleasing, sometimes they are not. This is due to the touch of the skin. We all have some "skin disease," which is the body, and therefore we are suffering. Because we have become such rascals, we are thinking, "I am this body." According to the Āyur-vedic system, the body is composed of three material elements: ''kapha-pitta-vāyu''. The more we are in the bodily conception, the more we suffer.

Presently so many "ism's" are being developed according to the bodily conception - nationalism, communism, socialism, communalism and so on. In Calcutta during the 1947 Hindu-Muslim riots, there was more suffering because everyone was thinking, "I am a Hindu" or "I am a Muslim." But, if one is advanced in Kṛṣṇa consciousness, he will not fight according to such conceptions, A Kṛṣṇa conscious person knows that he is neither Hindu nor Muslim but the eternal servant of Kṛṣṇa. Because people are being educated to become more body conscious, their sufferings are increasing. If we reduce the bodily conception, suffering will also be reduced. Those who are Kṛṣṇa conscious, who are always thinking of Kṛṣṇa within their minds and within their hearts, are not suffering as much because they know that whatever they might suffer is due to Kṛṣṇa's desire. Therefore they welcome suffering. For instance, when Kṛṣṇa was leaving, Queen Kuntī said, "My dear Kṛṣṇa, when we were in a dangerous situation, You were always present as our friend and adviser. Now we are well situated with our kingdom, and now You are leaving for Dvārakā. This is not good. It is better that we again suffer so that we can always remember You." Thus the devotee sometimes welcomes suffering as an opportunity to remember Kṛṣṇa constantly. When a devotee suffers, he thinks, "This is due to my past misdeeds. Actually I should be suffering a great deal, but due to Kṛṣṇa's grace I am suffering just a little. After all, suffering and enjoyment are in the mind." In this way, a devotee is not greatly affected by suffering, and this is the difference between a devotee and a nondevotee.

Prahlāda Mahārāja, a five-year-old boy, had to undergo a great deal of suffering at the hands of his father, who was torturing him for being a devotee. The boy was trampled by elephants, thrown from a mountain, placed in burning oil and thrown into a snake pit, yet he was silent during this whole ordeal. Similarly, Haridāsa Ṭhākura, a Muhammadan by birth, was a very great devotee and was always chanting Hare Kṛṣṇa. That was his only fault. However, the Muslim Kazi called him forth and said, "You are a Muhammadan, born in a great Muhammadan family, yet you are chanting this Hindu Hare Kṛṣṇa ''mantra''. What is this?" Haridāsa Ṭhākura mildly replied, "My dear sir, there are many Hindus who have become Muhammadans. Suppose I have become a Hindu? What is wrong with this?" The Kazi became very angry and ordered Haridāsa Ṭhākura to be whipped in twenty-two bazaars. This essentially meant that he was to be beaten to death, but because he was such a great devotee he did not actually feel the pain. Although a devotee may sometimes have to suffer, he tolerates the suffering. At the same time, he is very kind to conditioned souls and tries to elevate them to Kṛṣṇa consciousness. This is one of the primary features of a devotee's life. People are always putting a ''sādhu'' into difficulties, but he does not give up his job, which is to spread Kṛṣṇa consciousness so that others may become happy. It was Prahlāda Mahārāja who said: "My Lord, I am not suffering, for I know the art of being happy." How is this? "Simply by hearing about You and chanting about You I am happy." This is the business of a devotee - hearing and chanting about the Lord. This is ''śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam'' ([[SB 7.5.23|SB 7.5.23]]). Now this ''śravaṇaṁ kīrtanam'' is taking place all over the world through the Kṛṣṇa consciousness movement.

Even in ordinary life it is possible for the mind to be absorbed in such a way that even a surgical operation may not disturb a man. Years ago, when Stalin had to undergo a surgical operation, he refused the use of chloroform. If this is possible even in an ordinary materialistic life, what to speak of spiritual life? One's mind should always be absorbed in Kṛṣṇa consciousness, in thinking of Kṛṣṇa. It is Kṛṣṇa's injunction, "Always think of Me." The European and American youths in the Kṛṣṇa consciousness movement have been accustomed to many bad habits since birth, but now they have given these up. Many people think that it is impossible to live without illicit sex, intoxication, meat-eating and gambling. One famous Marquess told one of my Godbrothers, "Please make me a ''brāhmaṇa''." My Godbrother said, "Yes, it is not a very difficult thing. Simply give up these bad habits - intoxication, illicit sex, meat-eating and gambling. Then you can become a ''brāhmaṇa''." The Marquess then said, "Impossible! This is our life." Actually we have seen that in Western countries older men cannot give up these habits, and because of this they are suffering, yet many young boys and girls have given them up, and there is no suffering. This is due to Kṛṣṇa consciousness.

This process is open to everyone. Everyone has heard of the ''Bhagavad-gītā''. We can attain perfection simply by following the instructions given in this book. It is not necessary to abandon our responsibilities. Mahārāja Ambarīṣa was a great emperor administering to his kingdom, yet at the same time he spoke only of Kṛṣṇa. Caitanya Mahāprabhu requested that His devotees only talk about Kṛṣṇa. If we simply talk about Kṛṣṇa and hear about Him, the stage will come when we will no longer suffer. This is called ''ānandamayo 'bhyāsāt'' in the ''Vedānta-sūtra''. The living entity and Kṛṣṇa are both ''ānandamaya'', transcendentally blissful. On that platform, there is no possibility of material suffering. It is not a question of displaying some magical feats. The greatest magic is freedom from suffering, and this is the freedom of a devotee. When we feel pleasure from hearing about Kṛṣṇa and talking about Him, we should know that we are making progress on the path of perfection. At that time, material suffering will not be felt at all. This is the practical effect of rendering devotional service, which Lord Kapila is pointing out to His mother.
</div>

===== [[SB 3.25.24|TEXT 24]] =====

<div class="verse">
:''ta ete sādhavaḥ sādhvi''
:''sarva-saṅga-vivarjitāḥ''
:''saṅgas teṣv atha te prārthyaḥ''
:''saṅga-doṣa-harā hi te''
</div>

===== TRANSLATION =====

<div class="translation">
O My mother, O virtuous lady, these are the qualities of great devotees who are free from all attachment. You must seek attachment to such holy men, for this counteracts the pernicious effects of material attachment.
</div>

===== PURPORT =====

<div class="purport">
Kapila Muni herein advises His mother, Devahūti, that if she wants to be free from material attachment, she should increase her attachment for the ''sādhus'', or devotees who are completely freed from all material attachment. In ''Bhagavad-gītā'' ([[BG 15.5|15.5]]) it is stated, ''nirmāna-mohā jita-saṅga-doṣāḥ''. This refers to one who is completely freed from the puffed up condition of material possessiveness. A person may be materially very rich or respectable, but if he at all wants to transfer himself to the spiritual kingdom, back home, back to Godhead, he has to be freed from material possessiveness because that is a false position.

The word ''moha'' used here means the false understanding that one is rich or poor. In this material world, the conception that one is very rich or very poor - or any such consciousness in connection with material existence - is false, because this body itself is temporary. A pure soul who is prepared to be freed from this material entanglement must first be free from the association of the three modes of nature. Our consciousness at the present moment is polluted because of association with the three modes of nature; therefore in ''Bhagavad-gītā'' the same principle is stated. It is advised, ''jita-saṅga-doṣāḥ'': one should be freed from the contaminated association of the three modes. Here also, in the ''Śrīmad-Bhāgavatam'', this is confirmed: a pure devotee, who is preparing to transfer himself to the spiritual kingdom, is also freed from the association of the three modes. We have to seek the association of such devotees. For this reason we have begun the International Society for Krishna Consciousness. There are many mercantile and scientific associations in human society established to develop a particular type of education or consciousness, but there is no association which helps one to get free from all material association. If anyone wishes to become free from this material contamination, he has to seek the association of devotees, wherein Kṛṣṇa consciousness is exclusively cultured.

Because a devotee is freed from all contaminated material association, he is not affected by the miseries of material existence, even though he appears to be in the material world. How is it possible? A cat carries her kittens in her mouth, and when she kills a rat, she also carries the booty in her mouth. Thus both are carried in the mouth of the cat, but they are in different conditions. The kitten feels comfort in the mouth of the mother, whereas when the rat is carried in the mouth of the cat, the rat feels the blows of death. Similarly, those who are ''sādhus'', or devotees engaged in the transcendental service of the Lord, do not feel the contamination of material miseries, whereas those who are not devotees in Kṛṣṇa consciousness actually feel the miseries of material existence. One should therefore give up the association of materialistic persons and seek the association of those engaged in Kṛṣṇa consciousness. By such association one will be benefited by spiritual advancement. By their words and instructions, one will be able to cut off his attachment to material existence.

In this Kali-yuga, the present age, the dangerous modes of ''rajo-guṇa'' and ''tamo-guṇa'', passion and ignorance, are especially prominent. Practically everyone in this age is contaminated by lusty desire, greed and ignorance. It is said in the ''śāstras'' that in this age of Kali, ''sattva-guṇa'', the mode of goodness, is practically nonexistent.

The Fourteenth Chapter of ''Bhagavad-gītā'' nicely explains how one can free oneself of contamination by the material modes. Now Kapiladeva advises, "Mother, if you want to get rid of the contamination of material nature, you should associate with a ''sādhu.''" Attachment to the material modes brings about our bondage. If we want to be free from this bondage, we have to transfer our attachment to a ''sādhu''.

Actually everyone is attached to something. No one can say that he is free from attachment. The Māyāvāda and Buddhist philosophies tell us to become detached, but this in itself is not possible. A child is attached to playing in so many ways, but gradually his attachments should be transferred to reading and going to school to acquire an education. It is a question not of stopping attachment but of transferring it. If one simply tries to put an end to attachment, he will become mad. Something must be given in the place of attachment. For instance, we tell our disciples to stop eating meat, but how is this meat-eating stopped? In the place of meat, we are supplying ''kacaurīs'', ''rasagullā'' and many other palatable things. In this way, detachment is possible. First of all, nullify the inferior attachment, and then supply a better attachment. There is no question of forcing a living entity. This must be done gradually. A child may have some attachment, but by the system of replacing attachment, his attachment is overturned. Similarly, our consciousness has somehow or other become contaminated. Now it has to be purified. Then Kṛṣṇa consciousness will automatically arise and awaken.

Kṛṣṇa consciousness is our original consciousness, but somehow or other it has become covered by material attachment. The question is how to give up material attachment and become attached to Kṛṣṇa. The process is ''sādhu-saṅga'' ([[CC Madhya 22.83|CC Madhya 22.83]]), association with a ''sādhu''. We have many attachments in this material world, but we cannot make these attachments void. We simply have to purify them. Some say that if the eye is diseased, it should be plucked out, but that is not treatment. Treatment is removing the disease. Somehow or other there is a cataract, and if the cataract is removed, one's eyesight will be revived. We have many desires, but we have to divert these desires to Kṛṣṇa's service. For instance, we may be very attached to making money; therefore Kṛṣṇa says, "Yes, go ahead and conduct your business. There is no harm. Simply give Me the results." As stated in ''Bhagavad-gītā'' ([[BG 9.27|9.27]]):

:''yat karoṣi yad aśnāsi''
:''yaj juhoṣi dadāsi yat''
:''yat tapasyasi kaunteya''
:''tat kuruṣva mad-arpaṇam''

"O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me."

This is the beginning of ''bhakti-yoga''. If we conduct business and earn money, we should spend it for Kṛṣṇa. This is a form of ''bhakti''. Another vivid example is Arjuna, who was a fighter. By fighting, he became a devotee. He did not become a devotee by chanting Hare Kṛṣṇa but by fighting in the Battle of Kurukṣetra. Kṛṣṇa advised him to fight, but because Arjuna was a Vaiṣṇava, in the beginning he was unwilling. A Vaiṣṇava does not like to kill anything, but if Kṛṣṇa orders him, he must fight. He does not fight out of his own will, because a Vaiṣṇava's natural instinct is not to do harm to anyone. However, when a Vaiṣṇava knows that Kṛṣṇa wants a particular thing done, he does not care for his own considerations. In any case, everyone has some particular type of duty, an occupation. If we perform our occupation in the worship of Kṛṣṇa, our life will be perfect. This is also the instruction given in ''Śrīmad-Bhāgavatam'' ([[SB 1.2.13|1.2.13]]):

:''ataḥ pumbhir dvija-śreṣṭhā''
:''varṇāśrama-vibhāgaśaḥ''
:''svanuṣṭhitasya dharmasya''
:''saṁsiddhir hari-toṣaṇam''

"O best of the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead."

Formerly, the ''varṇāśrama-dharma'' was prominent, and everyone had a particular duty according to his position in society. Now the occupational duties have expanded, but it doesn't matter whether one is an engineer, a doctor or whatever. Simply try to serve Kṛṣṇa by the results of work. That is ''bhakti''. It is not the philosophy of this Kṛṣṇa consciousness movement to disengage people from their activities. One should engage in his occupation, but one should never forget Kṛṣṇa. Kṛṣṇa advises us to always become Kṛṣṇa conscious, and we should always think that we are acting for Kṛṣṇa. Of course, we should work by the order of Kṛṣṇa or His representative, not whimsically. If we perform some nonsensical action and think, "I am doing this for Kṛṣṇa," that will not be accepted. The work must be verified by Kṛṣṇa's acceptance or by the acceptance of Kṛṣṇa's representative. Arjuna did not fight without Kṛṣṇa's order; therefore we must receive our orders also. We may say, "I cannot find Kṛṣṇa. How can I follow His order?" It is the role of the ''sādhu'' to impart Kṛṣṇa's orders. Since Kṛṣṇa's representative is the ''sādhu'', Kapiladeva advises His mother to associate with ''sādhus''.

We have described the symptoms of a ''sādhu'', and we have stated that a ''sādhu'' should be accepted by his characteristics. It is not that we accept anyone who comes along and says, "I am a ''sādhu''." The characteristics of a ''sādhu'' have to be present. Similarly, it is not that anyone is accepted who comes along and says, "I am an incarnation of God." There are characteristics of God given in the ''śāstras''. ''Sādhu-saṅga'' ([[CC Madhya 22.83|CC Madhya 22.83]]), association with a ''sādhu'', is very essential in Kṛṣṇa consciousness. People are suffering due to contamination by ''tamo-guṇa'' and ''rajo-guṇa''. The sādhu teaches one how to remain purely in ''sattva-guṇa'' by truthfulness, cleanliness, mind control, sense control, simplicity, tolerance, and full faith and knowledge. These are some of the characteristics of ''sattva-guṇa''.

Instead of thinking, "Unless I have a drink, I will go mad," one should think, "Unless I associate with a ''sādhu'', I will go mad." When we can think in this way, we will become liberated. Caitanya Mahāprabhu has stated that He wants every village in the entire world to be a center for Kṛṣṇa consciousness so that people can take advantage of ''sādhus'' and in turn become ''sādhus''. This is the mission of this Kṛṣṇa consciousness movement. We simply have to voluntarily undergo some penance in the beginning. It may be a little painful in the beginning to refrain from illicit sex, intoxication, meat-eating and gambling, but one has to be tolerant. To be cured of a disease, we may have to agree to undergo some surgical operation. Although the operation may be very painful, we have to tolerate it. This is called ''titikṣavaḥ''. At the same time, we have to be ''kāruṇikāḥ'' - that is, we have to take compassion upon fallen souls by going from town to town to enlighten others in Kṛṣṇa consciousness. This is a ''sādhu's'' duty. Those who are preachers are superior to those who go to the Himalayas to meditate. It is good to go to the Himalayas to meditate for one's personal benefit, but those who undergo many difficulties in order to preach are superior. They are actually fighting for Kṛṣṇa's sake, and they are certainly more compassionate. Those ''sādhus'' who leave Vṛndāvana to go fight in the world, to spread Kṛṣṇa consciousness, are superior ''sādhus''. This is the opinion of Kṛṣṇa in ''Bhagavad-gītā'' ([[BG 18.68|18.68-69]]):

:''ya idaṁ paramaṁ guhyaṁ''
:''mad-bhakteṣv abhidhāsyati''
:''bhaktiṁ mayi parāṁ kṛtvā''
:''mām evaiṣyaty asaṁśayaḥ''

:''na ca tasmān manuṣyeṣu''
:''kaścin me priya-kṛttamaḥ''
:''bhavitā na ca me tasmād''
:''anyaḥ priyataro bhuvi''

"For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me. There is no servant in this world more dear to Me than he, nor will there ever be one more dear."

If we want to be quickly recognized by Kṛṣṇa, we should become preachers. This is also the message of Śrī Caitanya Mahāprabhu. It is not that one should remain in India; rather, one should travel all over the world to preach Kṛṣṇa consciousness. The ''sādhu'' is ''suhṛt''; he is the well-wisher of everyone. This does not mean that he is a well-wisher for an Indian nationalist or whatever. No, he is a well-wisher even of cats and dogs. A devotee even wishes to benefit cats and dogs by giving them ''prasāda''. Once, when devotees from Bengal were going to see Caitanya Mahāprabhu, a dog began to follow them, and the leader of the party, Śivānanda Sena, was giving ''prasāda'' to the dog. When they had to cross a river, the boatman would not take the dog, but Śivānanda Sena paid him more money and said, "Please take this dog. He is a Vaiṣṇava, for he has joined our company. How can we leave him behind?" Caitanya Mahāprabhu Himself actually threw some of His food to the dog, and in this way the dog attained Vaikuṇṭha.

Not only is a ''sādhu'' everyone's well-wisher, but he is not an enemy of anyone. He is also ''śānta'', peaceful. These are the preliminary characteristics of a ''sādhu''. He is also attached to no one but Kṛṣṇa. ''Mayy ananyena bhāvena''. These are the external and internal symptoms of a devotee. A devotee also respects the demigods because he knows their position in relation to Kṛṣṇa. In ''Brahma-saṁhitā'' (5.44), the Goddess Durgā is worshiped as the external energy, or potency, of Kṛṣṇa.

:''sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā''
:''chāyeva yasya bhuvanāni bibharti durgā''
:''icchānurūpam api yasya ca ceṣṭate sā''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''

"The external potency, ''māyā'', who is of the nature of the shadow of the ''cit'', spiritual, potency, is worshiped by all people as Durgā, the creating, preserving and destroying agency of this mundane world. I adore the primeval Lord Govinda, in accordance with whose will Durgā conducts herself."

The Goddess Durgā is so powerful that she can create, maintain and annihilate. However, she cannot act independent of Kṛṣṇa. She is like a shadow of Kṛṣṇa. A ''sādhu'' knows that ''prakṛti'', nature, is working under Kṛṣṇa's direction. Similarly, a policeman knows that he is not working independently but under government orders. This knowledge is required in order that the policeman, who has some power, will not think that he has become God. No, God is not so cheap. God has multienergies, and one of these energies is Durgā. It is not that she is all and all, for there are many millions of Durgās, just as there are many millions of Śivas and millions of universes. Although there are millions of demigods, God is one. It is not that there are a million Gods. Of course, God can expand in millions of forms, but that is different. A devotee offers respects to the demigods as the assistants of the Supreme Personality of Godhead, not as the supreme power. One who does not know God as He is considers the demigods to be supreme. Such people are less intelligent. A devotee offers respects to the demigods, but he knows that the Supreme Lord is Kṛṣṇa. ''Kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28|SB 1.3.28]]). Actually a ''sādhu'', a Vaiṣṇava, offers respects to everyone, and he is ready to give up relatives and everything else for Kṛṣṇa's sake. A ''sādhu'' simply takes pleasure in hearing about Kṛṣṇa and talking about Him.

There are many pastimes enacted by Kṛṣṇa. He fights and kills demons, and He performs His pastimes with the ''gopīs''. He plays as a cowherd boy in Vṛndāvana and as King of Dvārakā. There are many books about Kṛṣṇa, ''kṛṣṇa-kathā'', and this Kṛṣṇa consciousness movement has already published many of them. Apart from ''Bhagavad-gītā'', which is spoken by Kṛṣṇa, we can read these other books. In this way, one can learn the art of becoming a ''sādhu''. Simply by hearing about Kṛṣṇa and speaking about Him, we will be immediately relieved from the suffering of this material condition.

As stated in this verse:

:''ta ete sādhavaḥ sādhvi''
:''sarva-saṅga-vivarjitāḥ''

These symptoms are visible when one no longer has material attachment. A ''sādhu'' does not think himself Hindu, Muslim, Christian, American, Indian or whatever. A ''sādhu'' simply thinks, "I am the servant of Kṛṣṇa." Śrī Caitanya Mahāprabhu has said, "I am not a ''brāhmaṇa'', ''kṣatriya'', ''vaiśya'', ''śūdra'', ''brahmacārī'' or whatever. I am simply the servant of the servant of the servant of Kṛṣṇa ([[CC Madhya 13.80|CC Madhya 13.80]])." One need only learn this process in order to render the best service to humanity.
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TLK 10 Spiritual Attachment and Material Detachment

2022-01-09T13:45:56Z

Samruddhi:

[[Category:Teachings of Lord Kapila]]
<div style="float:left">[[File:Go-previous.png|link=Teachings of Lord Kapila, the Son of Devahuti]] '''[[Teachings of Lord Kapila, the Son of Devahuti|Teachings of Lord Kapila]]'''</div>
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===== [[SB 3.25.18|TEXT 18]] =====

<div class="verse">
:''jñāna-vairāgya-yuktena''
:''bhakti-yuktena cātmanā''
:''paripaśyaty udāsīnaṁ''
:''prakṛtiṁ ca hataujasam''
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===== TRANSLATION =====

<div class="translation">
In that position of self-realization, by practice of knowledge and renunciation in devotional service, one sees everything in the right perspective; he becomes indifferent to material existence, and the material influence acts less powerfully upon him.
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===== PURPORT =====

<div class="purport">
As the contamination of the germs of a particular disease can influence a weaker person, similarly the influence of material nature, or illusory energy, can act on the weaker, or conditioned, soul but not on the liberated soul. Self-realization is the position of the liberated state. One understands his constitutional position by knowledge and ''vairāgya'', renunciation. Without knowledge, one cannot have realization. The realization that one is the infinitesimal part and parcel of the Supreme Spirit makes one unattached to material, conditional life. That is the beginning of devotional service. Unless one is liberated from material contamination, one cannot engage in the devotional service of the Lord. In this verse, therefore, it is stated, ''jñāna-vairāgya-yuktena'': when one is in full knowledge of one's constitutional position and is in the renounced order of life, detached from material attraction, then, by pure devotional service, ''bhakti-yuktena'', he can engage himself as a loving servant of the Lord. ''Paripaśyati'' means that he can see everything in its right perspective. Then the influence of material nature becomes almost nil. This is also confirmed in ''Bhagavad-gītā''. ''Brahma-bhūtaḥ prasannātmā'': ([[BG 18.54|BG 18.54]]) when one is self-realized he becomes happy and free from the influence of material nature, and at that time he is freed from lamentation and hankering. The Lord states that position as ''mad-bhaktiṁ labhate parām'', the real beginning of devotional service. Similarly, it is confirmed in the ''Nārada Pañcarātra'' that when the senses are purified, they can then be engaged in the devotional service of the Lord. One who is attached to material contamination cannot be a devotee.

In the conditional state, we are influenced by material nature. We have already discussed how we are conditioned by the three modes of material nature - ignorance, passion and goodness. Goodness is superior to ignorance and passion because from the platform of goodness we can come to understand Kṛṣṇa and thereby transcend the modes altogether. In this age, people are generally influenced by the lower modes, the modes of ignorance and passion. In these modes, we are not able to serve Kṛṣṇa. It is our constitutional position to serve someone, but when we do not serve Kṛṣṇa, we serve ''māyā''. In any case, we cannot become master. Who can say that he is a master, that he is not serving anyone? We may serve our family, society, country, business, automobile or whatever. If one cannot find anything to serve, he goes and buys a cat or dog and serves it. Why is this? It is because service is our nature. We are simply lacking the knowledge of where to direct the service. Service is meant to be rendered to Kṛṣṇa. In the material world we are serving our lusty desires, not Kṛṣṇa, and we are deriving no pleasure from this. We are also serving in an office or in some employment in order to get some money. In this case, we are serving money, not the person. Thus in the material world we serve the senses and money. In any case, service is there. We must serve.

Actually the only master is Kṛṣṇa. ''Ekale īśvara kṛṣṇa, āra saba bhṛtya'' ([[CC Adi 5.142|CC Adi 5.142]]). All the demigods, human beings, animals, trees and everything else are servants. Self-realization is realizing that one is the eternal servant of Kṛṣṇa and that one's duty is to serve Him. Self-realization is not thinking ''ahaṁ brahmāsmi'', "I have become Brahman, Bhagavān." How can we become Bhagavān? If we are Bhagavān, we are actually the supreme powerful one. If this is the case, why are we in a miserable condition? Why are we under the influence of ''māyā''? Does Bhagavān come under the influence of ''māyā''? No. Kṛṣṇa says specifically in ''Bhagavad-gītā'' that ''prakṛti'', ''māyā'', is working under His directions. ''Māyā'' is the maidservant of Kṛṣṇa, and if we are the servants of ''maya'', how can we be Kṛṣṇa, Bhagavān? When we come to our spiritual senses, we can understand that we are erroneously engaged in ''māyā's'' service and that our duty is to engage in Kṛṣṇa's service. That is self-realization. As stated here: ''jñāna-vairāgya-yuktena''. Real understanding is knowing oneself to be the servant of Kṛṣṇa, no one else. Because we are under illusion, we are serving ''kāma'', ''lobha'', ''moha'', ''mātsarya'' - lust and greed - without benefit and without pleasure. ''Kāmādīnāṁ kati na katidhā pālitā durnideśā'': "There is no limit to the unwanted orders of lusty desires." (''Bhakti-rasāmṛta-sindhu'' 3.2.25) When we come to the understanding that our pleasure lies in serving Kṛṣṇa only, we have attained ''jñāna-vairāgya''. Therefore in ''Śrīmad-Bhāgavatam'' ([[SB 1.2.7|1.2.7]]) it is stated:

:''vāsudeve bhagavati''
:''bhakti-yogaḥ prayojitaḥ''
:''janayaty āśu vairāgyaṁ''
:''jñānaṁ ca yad ahaitukam''

"By rendering devotional service unto the Supreme Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world." If one engages in the service of Vāsudeva, Kṛṣṇa, this knowledge comes, and one becomes a ''mahātmā''. A ''mahātmā'' is one who realizes that Kṛṣṇa is everything. He does not defy Kṛṣṇa or try to become Kṛṣṇa. One who does so is not a ''mahātmā'' but a ''durātmā'', a rascal. What is the position and knowledge of a ''mahātmā''? Kṛṣṇa states:

:''mahātmānas tu māṁ pārtha''
:''daivīṁ prakṛtim āśritāḥ''
:''bhajanty ananya-manaso''
:''jñātvā bhūtādim avyayam''

"O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible." ([[BG 9.13|BG 9.13]])

A ''mahātmā'' cannot be manufactured. He is under the ''daivī prakṛti'', the divine nature. There are two kinds of ''prakṛti-parā prakṛti'' and ''aparā prakṛti''. ''Aparā prakṛti'' is the material world, and ''daivī prakṛti'' is the spiritual world. As soon as one understands that he is uselessly serving ''māyā'' in the material world in the form of society, friends, country and so forth, one reaches the stage called ''jñāna'', knowledge. As soon as one attains this knowledge, he reaches the ''brahma-bhūta'' ([[SB 4.30.20|SB 4.30.20]]) stage, Brahman realization, and he becomes ''prasannātmā'', happy. One may ask, "Why should I serve Kṛṣṇa?" We have already explained that being a part means serving the whole. The whole is Kṛṣṇa, and the individuals are meant for Kṛṣṇa's satisfaction. ''Īśāvāsyam idaṁ sarvam'' ([[ISO 1|ISO 1]]).

There are many ''īśvaras'', controllers, but the supreme ''īśvara'' is Kṛṣṇa. As soon as one attains this realization, he has attained perfect knowledge, and he renders service in ''bhakti-yoga''. Foolish people say that ''bhakti'' is meant for ''ajñanīs'', unintelligent people, but this is not the case. In ''Bhagavad-gītā'' Kṛṣṇa indicates that after many births, the ''jñānī'', the man in knowledge, surrenders unto Him.

As long as we do not understand Kṛṣṇa, Vāsudeva, we should understand that we are still fools. We may advertise ourselves as very great ''jñānīs'', learned personalities, but we are actually fools. That is the śāstric conclusion. If we are actually ''jñānīs'', we should surrender unto Kṛṣṇa.

There are many ''dharmas'', or activities. Some are pious and some impious, but Kṛṣṇa tells us to give up both. Arjuna was thinking that it was impious to fight with his relatives, but Kṛṣṇa was insisting that he fight. How could Arjuna act impiously? He could not, because Kṛṣṇa's service is transcendental to pious and impious activity. At midnight, when the ''gopīs'' heard the sound of Kṛṣṇa's flute, they ran to the forest to join Him. According to the ''śāstras'', it is immoral for young girls to go see a young boy in a forest in the dead of night. But this was not an impious activity because the ''gopīs'' did this for Kṛṣṇa. Caitanya Mahāprabhu, who was so strict that no woman could even come near Him to offer respects, actually said: ''ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā''. "What could be more wonderful than that worship conceived by the ''gopīs''?" Although it actually appeared immoral for the ''gopīs'' to dance with Kṛṣṇa, Caitanya Mahāprabhu states that their relation with Kṛṣṇa is the highest

form of worship. This is actually transcendental knowledge. One becomes transcendental to all pious and impious activities when one serves Kṛṣṇa. After all, piety and impiety are within the material modes. Kṛṣṇa's service is transcendental to good and bad, pious and impious. ''Bhakti-yoga'' begins when ''jñāna'' and ''vairāgya'' are complete. ''Jñāna'' is knowledge, and ''vairāgya'' is detachment from matter and engagement of the mind in spirit. Both of these are automatically attained when we engage in devotional service to Kṛṣṇa.
</div>

===== [[SB 3.25.19|TEXT 19]] =====

<div class="verse">
:''na yujyamānayā bhaktyā''
:''bhagavaty akhilātmani''
:''sadṛśo 'sti śivaḥ panthā''
:''yogināṁ brahma-siddhaye''
</div>

===== TRANSLATION =====

<div class="translation">
Perfection in self-realization cannot be attained by any kind of yogī unless he engages in devotional service to the Supreme Personality of Godhead, for that is the only auspicious path.
</div>

===== PURPORT =====

<div class="purport">
That knowledge and renunciation are never perfect unless joined by devotional service is explicitly explained here. ''Na yujyamānayā'' means "without being dovetailed." When there is devotional service, the question arises where to offer that service. Devotional service is to be offered to the Supreme Personality of Godhead, who is the Supersoul of everything, for that is the only reliable path of self-realization, or Brahman realization. The word ''brahma-siddhaye'' means to understand oneself to be different from matter, to understand oneself to be Brahman. The Vedic words are ''ahaṁ brahmāsmi''. ''Brahma-siddhi'' means that one should know that he is not matter; he is pure soul. There are different kinds of ''yogīs'', but every ''yogī'' is supposed to have attained self-realization, or Brahman realization. It is clearly stated here that unless one is fully engaged in the devotional service of the Supreme Personality of Godhead, one cannot easily approach the path of ''brahma-siddhi''.

In the beginning of the Second Chapter of ''Śrīmad-Bhāgavatam'' it is stated that when one engages in the devotional service of Vāsudeva, spiritual knowledge and renunciation of the material world are automatically manifest. Thus a devotee does not have to strive separately for renunciation or knowledge. Devotional service itself is so powerful that by one's service, everything is revealed. It is stated here, ''śivaḥ panthā'': this is the only auspicious path for self-realization. The path of devotional service is the most confidential means for attaining Brahman realization. That perfection in Brahman realization is attained through the auspicious path of devotional service indicates that the so-called Brahman realization, or realization of the ''brahma-jyotir'' effulgence, is not ''brahma-siddhi''. Beyond that ''brahma-jyotir'' there is the Supreme Personality of Godhead. In the ''Upaniṣads'' a devotee prays to the Lord to kindly put aside the effulgence, ''brahma-jyotir'', so that the devotee may see within the ''brahma-jyotir'' the actual eternal form of the Lord. Unless one attains realization of the transcendental form of the Lord, there is no question of ''bhakti''. ''Bhakti'' necessitates the existence of the recipient of devotional service and the devotee who renders devotional service. ''Brahma-siddhi'' through devotional service is realization of the Supreme Personality of Godhead. The understanding of the effulgent rays of the body of the Supreme Godhead is not the perfect stage of ''brahma-siddhi'', or Brahman realization. Nor is the realization of the Paramātmā feature of the Supreme Person perfect because Bhagavān, the Supreme Personality of Godhead, is ''akhilātmā'' - He is the Supersoul. One who realizes the Supreme Personality realizes the other features, namely the Paramātmā feature and the Brahman feature, and that total realization is ''brahma-siddhi''.

As stated before, the word ''yoga'' means "to connect." ''Brahma-siddhaye'' means "self-realization," and ''ahaṁ brahmāsmi'' means "I am spirit soul." Actually, realizing oneself to be spirit is not sufficient. One has to progress further. One's fever may be cured, but one must also regain his strength and appetite in order to be totally cured. Then one can have a normal, healthy life, free of disease. Similarly, simply realizing that one is spirit soul is not sufficient. One has to engage in spiritual activity, and that spiritual activity is ''bhakti''. Māyāvādī philosophers think that it is sufficient to stop all material activity, and the Buddhist philosophers advocate ''nirvāṇa'', cessation of material life. Neither give more information. Actually we are suffering due to this material combination, and that is a fact. This body is composed of earth, water, fire, air, ether, mind, intelligence and ego. The Buddhists and Māyāvādīs advocate the annihilation of the components. They say, "Let the earth go to earth, let the water go to water, let the fire go to fire and become zero." If we dismantle the house of the material body and become zero, we attain ''nirvāṇa''. ''Nirvāṇa'' means the cessation of pleasure and pain. The Māyāvādīs and Buddhists claim that if we fill an empty pitcher, the water will make some sound as long as the pitcher is not completely filled. When the pitcher is filled, there will no longer be any sound. Thus they claim that all the Vedic ''mantras'' and hymns stop when one is completely Brahman-realized. In other words, the Buddhists and Māyāvādīs claim that the material world is false, ''mithyā'', and that we should somehow or other make it zero. However, simply realizing Brahman, realizing one's identity as spirit soul, is insufficient. We must realize that Bhagavān is everywhere:

:''eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ''
:''yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ''
:''aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''

"I worship the Personality of Godhead, Govinda, who, by one of His plenary portions, enters the existence of every universe and every atomic particle and thus unlimitedly manifests His infinite energy all over the material creation." (Bs. 5.35)

Śrī Bhagavān is not alone. He is not only localized, but is everywhere. Although Kṛṣṇa has a particular place, He is everywhere. It is not that because Kṛṣṇa is in one place, He cannot be in others. Since we are conditioned, when we sit in our office we cannot be at home. Kṛṣṇa is not like this. ''Goloka eva nivasaty akhilātma-bhūtaḥ'' (Bs. 5.37). Kṛṣṇa is always in Goloka Vṛndāvana, yet He is ''aṇḍāntara-stha-paramāṇu-cayāntara-stham'' (Bs. 5.35). He is within every atom of this universe. This universe is existing due to the Garbhodakaśāyī Viṣṇu. There is not only one universe, but there are many millions, and they are all working very nicely because the Garbhodakaśāyī Viṣṇu is present. We should not think that all these planets are floating in space without any arrangement having been made. There is definitely an arrangement.

In order to be completely free of the material modes, one has to come not only to the platform of ''jñāna'' and ''vairāgya'', but to ''bhakti'' also. When we mention ''bhakti'', some people say, "I render ''bhakti'' to my wife. I love her very much and take care of her. If I do not see her, I become mad." Thus people have ''bhakti'' for their family, country, Goddess Durgā, other demigods and so on. However, that kind of ''bhakti'' will not do. Therefore it is said, ''bhaktir bhagavati''. ''Bhakti'' must be rendered unto the Supreme. It is not that one should render ''bhakti'' unto an imitation Bhagavān. If one says that he is Bhagavān, we should ask, "Are you present in everyone's heart? Can you tell me what I am thinking now?" If one is Bhagavān, he must be ''akhilātmā''. If one is ''īśvara'', he must be present in everyone's heart. Kṛṣṇa is present in everyone's heart (''sarvasya cāhaṁ hṛdi sanniviṣṭaḥ'' ([[BG 15.15|BG 15.15]])). All this should be scrutinizingly studied. It is not that one should accept this rascal or that rascal as Bhagavān. Nor should one render ''bhakti'' to this demigod or that demigod, to one's family, country, society, wife, cat, dog or whatever. All this is not really ''bhakti'' but imitation ''bhakti''. It is actually lustful desire. If we can develop ''bhakti'' for Kṛṣṇa, Kṛṣṇa consciousness, our lives will be successful. Actually there is no alternative. As stated in this verse, ''sadṛśo 'sti śivaḥ panthā''. Para-brahman is Kṛṣṇa, and ''brahma-siddhaye'' means understanding our relationship with Kṛṣṇa. It is all right for one to understand oneself as Brahman (''ahaṁ brahmāsmi''), but what is our relationship with the Para-brahman? There are always two: Brahman and Para-brahman, ''ātmā'' and Paramātmā, ''īśvara'' and Parameśvara, the individual living being and the supreme living being, ''nitya'' and ''nityānām'', ''cetanaś'' and ''cetanānām''. There are always two present, and two means a relationship. We should therefore understand our relationship with the Supreme, with Para-brahman. Understanding that relationship is ''brahma-siddhaye''.

We are qualitatively one with Para-brahman, but Para-brahman is very great whereas we are very small. Para-brahman is one (''kaivalya''). There is no alternative and no duplicate. There is no one equal to Him or greater than Him. That is the meaning of ''kaivalya''. Human life is meant for inquiring about Para-brahman and one's relationship with Him. Unfortunately, people are not asking questions about Para-brahman. Everyone is asking about the news and the morning paper, and everyone is concerned with going to the market and purchasing so many goods for cheaper prices. All this is going on in human society and in cat and dog society also.

This world is full of darkness and ignorance, but Kṛṣṇa consciousness is transcendental to this material world. In Kṛṣṇa consciousness, there is no darkness but simply light. If we try to find things at night, it becomes very difficult; however, in the daytime, there is no difficulty. The ''śāstras'' enjoin that we leave this darkness and come to light. This light is given by the guru.

:''om ajñāna timirāndhasya''
:''jñānāñjana-śalākayā''
:''cakṣur unmīlitaṁ yena''
:''tasmai śrī-gurave namaḥ''

"I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him."

It is the ''guru's'' business to give light by knowledge. The ''guru'' has completely assimilated the Vedic essence of life. ''Śruti'', knowledge, is received by hearing. It is not experimental. We cannot understand that which is beyond our sense perception by experiment. We cannot understand who our father is by experimental knowledge. One cannot say, "Let me find out who my father is by experiment." Our father was existing before we were existing, and it is not possible to understand by experimental knowledge that this or that man is my father. The real authority is the mother; therefore Vedic knowledge has been likened to the mother and the ''purāṇas'' to the sisters. We should understand from the ''Vedas'' what ultimate knowledge really is. The ultimate knowable objective is Kṛṣṇa, and simply by understanding Kṛṣṇa, we can understand everything. We do not have to understand things separately. Kṛṣṇa is within our hearts. He is not far away; rather, He is everywhere. If Kṛṣṇa sees that we are attached to Him, He becomes our friend. He is a friend to everyone, but He is especially a friend to His devotees. As Kṛṣṇa Himself says in ''Bhagavad-gītā'' ([[BG 10.11|10.11]]):

:''teṣām evānukampārtham''
:''aham ajñāna-jaṁ tamaḥ''
:''nāśayāmy ātma-bhāva-stho''
:''jñāna-dīpena bhāsvatā''

"Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance."

''Jñāna'' is there, it is simply covered with the curtain of ignorance. Light is there, and darkness is there, but when we are in darkness we cannot see things as they are. Kṛṣṇa says that as one devotes himself to rendering service, He Himself dispels the darkness of ignorance. If we actually want to become perfect in this life, we only need to engage in devotional service to the Supreme Personality of Godhead, Bhagavān. It is not that Bhagavān is difficult to find. Bhagavān is within the heart. ''Īśvaraḥ sarva bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati'' ([[BG 18.61|BG 18.61]]). That is the real Bhagavān, within the hearts of all. That Bhagavān is always active. He instructed Brahmā, the lord of the universe, and Brahmā, having received Kṛṣṇa's instructions, created the entire universe. Kṛṣṇa will also give instructions to us if we simply take to devotional service.
</div>

===== [[SB 3.25.20|TEXT 20]] =====

<div class="verse">
:''prasaṅgam ajaraṁ pāśam''
:''ātmanaḥ kavayo viduḥ''
:''sa eva sādhuṣu kṛto''
:''mokṣa-dvāram apāvṛtam''
</div>

===== TRANSLATION =====

<div class="translation">
Every learned man knows very well that attachment for the material is the greatest entanglement of the spirit soul. But that same attachment, when applied to self-realized devotees, opens the door of liberation.
</div>

===== PURPORT =====

<div class="purport">
Here it is clearly stated that attachment for one thing is the cause of bondage in conditioned life, and the same attachment, when applied to something else, opens the door of liberation. Attachment cannot be killed; it has simply to be transferred. Attachment for material things is called material consciousness, and attachment for Kṛṣṇa or His devotee is called Kṛṣṇa consciousness. Consciousness, therefore, is the platform of attachment. It is clearly stated here that when we simply purify the consciousness from material consciousness to Kṛṣṇa consciousness, we attain liberation. Despite the statement that one should give up attachment, desirelessness is not possible for a living entity. A living entity, by constitution, has the propensity to be attached to something. We see that if someone has no object of attachment, if he has no children, he transfers his attachment to cats and dogs. This indicates that the propensity for attachment cannot be stopped; rather, it must be utilized for the best purpose. Our attachment for material things perpetuates our conditional state, but the same attachment, when transferred to the Supreme Personality of Godhead or His devotee, is the source of liberation.

Here it is recommended that attachment should be transferred to the self-realized devotees, the ''sādhus''. And who is a ''sādhu''? A ''sādhu'' is not just an ordinary man with a saffron robe or long beard. A ''sādhu'' is described in ''Bhagavad-gītā'' as one who unflinchingly engages in devotional service. Even though one is found not to be following the strict rules and regulations of devotional service, if one simply has unflinching faith in Kṛṣṇa, the Supreme Person, he is understood to be a ''sādhu''. ''Sādhur eva sa mantavyaḥ'' ([[BG 9.30|BG 9.30]]). A ''sādhu'' is a strict follower of devotional service. It is recommended here that if one at all wants to realize Brahman, or spiritual perfection, his attachment should be transferred to the ''sādhu'', or devotee. Lord Caitanya also confirmed this. ''Lava-mātra sādhu-saṅge sarva-siddhi haya'': ([[CC Madhya 22.54|CC Madhya 22.54]]) simply by a moment's association with a ''sādhu'', one can attain perfection.

''Mahātmā'' is a synonym of ''sādhu''. It is said that service to a ''mahātmā'', or elevated devotee of the Lord, is ''dvāram āhur vimukteḥ'', the royal road of liberation. ''Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam'' ([[SB 5.5.2|SB 5.5.2]]). Rendering service to the materialists has the opposite effect. If anyone offers service to a gross materialist, or a person engaged only in sense enjoyment, then by association with such a person the door to hell is opened. The same principle is confirmed here. Attachment to a devotee is attachment to the service of the Lord because if one associates with a ''sādhu'', the ''sādhu'' will teach one how to become a devotee, a worshiper and a sincere servitor of the Lord. These are the gifts of a ''sādhu''. If we want to associate with a ''sādhu'', we cannot expect him to give us instructions on how to improve our material condition, but he will instruct us how to cut the knot of the contamination of material attraction and how to elevate ourselves in devotional service. That is the result of associating with a ''sādhu''. Kapila Muni first of all instructs that the path of liberation begins with such association.

According to Śrī Caitanya Mahāprabhu:

:'''sādhu-saṅga', 'sādhu-saṅga'-sarva-śāstre kaya''
:''lava-mātra sādhu-saṅge sarva-siddhi haya''

"The verdict of all revealed scriptures is that by even a moment's association with a pure devotee, one can attain all success." ([[''CC Madhya'' 22.54]])

It is said that man is a social animal, and, according to our association, we can mold our character. Businessmen associate with one another to develop their business capabilities. There are many different types of association, and association brings about bondage to a particular thing. If one associates with materialistic people, one's bondage to sense gratification tightens. Woman is the symbol of sense gratification; therefore anything dealing with sense gratification is called ''yoṣit-saṅga''. This material world is filled with ''yoṣit-saṅga'' because everyone is interested in sense gratification. As stated in ''Bhagavad-gītā'' ([[BG 2.44|2.44]]):

:''bhogaiśvarya-prasaktānāṁ''
:''tayāpahṛta-cetasām''
:''vyavasāyātmikā buddhiḥ''
:''samādhau na vidhīyate''

"In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place." The word ''bhoga'' means "sense gratification." ''Bhogaiśvarya'': Those who are overly attached to opulence and sense gratification cannot understand spiritual life, and they are very slow to take to it. At the present moment people are ''manda'', very slow. They do not take this Kṛṣṇa consciousness movement very seriously because they have been taught by modern civilization simply to enjoy life for sense gratification. In the Western countries, especially, there are many implements for sense gratification. There are even machines for shaving, although formerly an ordinary razor would do. Now, thanks to the machine, one does not even have to move his hand. So this is considered progress. However, we learn from the ''śāstras'' that human life is not meant for sense enjoyment but for ''tapasya''. That is Vedic civilization. First of all, one must be trained in the ''brahmacārī'' system and learn how to deny the senses. A ''brahmacārī'' should be trained in ''tapasya'', not in enjoyment. Formerly, ''brahmacārīs'' would have to go from door to door to beg alms for the ''āśrama'', and they were trained from the very beginning to address every woman as mother.

Presently, people are in such a miserable condition that they are saying, "Let us die. Let us die." However, Kṛṣṇa in ''Bhagavad-gītā'' says, "Why should you die?" People want to die in order to put an end to the threefold miseries of material nature, but who is making research on how to stop death? From ''Bhagavad-gītā'' we learn that death is not really natural for us. It is artificially imposed upon us, and we have to become deathless again. That is the perfection of human life, but no one cares about it. We have become so dull that we cannot avoid birth, old age, disease and death. We are actually experiencing them because we are not alert. For this reason, when Sanātana Gosvāmī approached Caitanya Mahāprabhu, he said, "My dear Lord, somehow or other You have dragged me to Your lotus feet. I am now asking You what my actual position is. Why am I forced to suffer the threefold miseries of material life?" No one is interested in inquiring about this matter. ''Mokṣa'', liberation, means getting free from the threefold miseries of life as well as birth, old age, disease and death. Sometimes, when people are a little interested, they take to a path that is not even approved, or they invent something. But nothing need be invented. By this Kṛṣṇa consciousness process, everyone can be elevated. Everyone can be delivered, regardless of his situation or culture. We have spread this Kṛṣṇa consciousness movement throughout the world, and people are becoming happy because of it.

According to ''Bhagavad-gītā'' ([[BG 9.32|9.32]]), anyone can take shelter of Kṛṣṇa. Kṛṣṇa never denies anyone, and similarly, Kṛṣṇa's devotee never denies anyone. That is this Kṛṣṇa consciousness movement. We tell everyone, "Yes, you are welcome. Take this education and spiritual life and become a devotee of Kṛṣṇa." Sometimes we are criticized because of this, but Kṛṣṇa specifically says in ''Bhagavad-gītā'' that even those who are lowborn can take shelter of Him and become elevated for liberation. What, then, to speak of pious people born in brahminical families? Unfortunately, in this age people born in rich or brahminical families often don't care for spiritual realization. They misuse their chance and exhaust the results of their pious activities. Society needs first-class sādhus in order to improve. If everyone is a ''śūdra'' and debauchee, how can society be peaceful? Therefore in order to organize society, Kṛṣṇa recommends the ''varṇāśrama-dharma''. There must be ideal ''brāhmaṇas'', ''kṣatriyas'', ''vaiśyas'' and ''śūdras''. However, no one cares about this now.

One may ask, "What is a ''sādhu''?" A ''sādhu'' is one who serves Kṛṣṇa and engages in Kṛṣṇa consciousness without reservation. In ''Bhagavad-gītā'' ([[BG 9.30|9.30]]), Śrī Kṛṣṇa says:

:''api cet su-durācāro''
:''bhajate mām ananya-bhāk''
:''sādhur eva sa mantavyaḥ''
:''samyag vyavasito hi saḥ''

"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."

It is the ''sādhu's'' business to be very tolerant. When one becomes a devotee, many people become one's enemy, because in this age people are asuric, demoniac. Even one's father may turn into an enemy like Hiraṇyakaśipu, the father of Prahlāda Mahārāja. Prahlāda was only five years old and was chanting Hare Kṛṣṇa, but his father was prepared to kill him because he was a devotee. Hiraṇyakaśipu was saying, "Why are you chanting Hare Kṛṣṇa? Why are you speaking of a separate God? I am God." That is the meaning of asuric, demoniac. Rascals who claim to be God themselves are simply demons. Although Prahlāda's father was insisting that he was God, Prahlāda Mahārāja could not accept this. He simply accepted his father as an ''asura'', and consequently there was a quarrel between them. When Hiraṇyakaśipu asked Prahlāda Mahārāja, "What is the best thing you have learned from your teachers?" Prahlāda replied, "O best of the ''asuras'', as far as I can understand, because we have accepted this material body, we have to accept death. But this is not the object of human life. Human life is meant for ''mokṣa'', liberation." Unfortunately, foolish people do not understand this. Kṛṣṇa says, ''mṛtyuḥ sarva-haraś cāham'': "I am death, and I will take away everything you possess." ([[BG 10.34|BG 10.34]]) Hiraṇyakaśipu was such a powerful demon that even the demigods were afraid of him, but Kṛṣṇa took everything away in a second. Hiraṇyakaśipu was looking for security, and he was thinking, "I will not die in this way, and I will not die in that way." But he did not think that he would be killed by the Lord in the form of Nṛsiṁha. However intelligent we may be, and however much we may try to cheat Kṛṣṇa, Kṛṣṇa is always more intelligent. When Mother Yaśodā tried to bind Kṛṣṇa with a rope, she found that the rope was always two inches too short. Our intelligence is like that. We want to cheat God and surpass Him, but this is not possible. People think themselves very advanced in knowledge, but actually, due to their pride, their knowledge is taken away by ''māyā''. Kṛṣṇa actually takes the knowledge away from atheistic, demoniac people like Hiraṇyakaśipu. Atheists do not know that Kṛṣṇa's intelligence is always at least two inches greater than anyone else's.

In material life, we simply struggle for existence. We want to exist, and we do not want to die. Nor do we want to undergo the pains of birth, catch diseases or grow old. There are so many miseries in material life that we do not want, but they are forced upon us. Unfortunately, we are not intelligent enough to make a solution to all these problems. We should be inquiring like Sanātana Gosvāmī about how to put an end to them all. Instead, we are working in such a way that we have to accept another material body. We are experiencing the difficulties arising from this material body, but we are not working in a way to become free. This Kṛṣṇa consciousness movement is giving information on how to become liberated.

Those who are ''mahātmās'' are always engaged in chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. ''Bhajana'' is the chanting of Hare Kṛṣṇa. If we serve a ''mahātmā'' like Haridāsa Ṭhākura, who was always engaged in chanting Hare Kṛṣṇa, our path of liberation is opened. However, if we associate with materialistic people, who are simply mad for sense gratification, we take the way of darkness. ''Tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam''. The ''Vedas'' enjoin that we not remain in darkness but that we go to the light. We have accepted a body, but we will not be allowed to remain in that body permanently. We will have to give it up and accept another, and then another and another. What is this business? The material world is in such darkness, and people are taking on one body after another. The Kṛṣṇa consciousness movement is therefore here to give enlightenment and liberation, and it is offering not only the simplest process of chanting Hare Kṛṣṇa but also the most sublime philosophy.
</div>

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TLC 10 (1975)

2021-12-31T17:46:05Z

Samruddhi:

[[Category:Teachings of Lord Caitanya (1975)]]
<div style="float:left">[[File:Go-previous.png|link=Teachings of Lord Caitanya (1975)]] '''[[Teachings of Lord Caitanya (1975)]], The Beauty of Kṛṣṇa'''</div>
<div style="float:right">[[File:Go-previous.png|link=TLC 9 (1975)]] '''[[TLC 9 (1975)]] - [[TLC 11 (1975)]]''' [[File:Go-next.png|link=TLC 11 (1975)]]</div>
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Kṛṣṇa is known as Madana-mohana because He conquers the mind of Cupid. He is also known as Madana-mohana due to His accepting the devotional service of the damsels of Vraja and rendering favors unto them. After conquering Cupid's pride, the Lord engages in the ''rāsa'' dance as the new Cupid. He is also known as Madana-mohana because of His ability to conquer the minds of women with His five arrows called form, taste, smell, sound and touch. The pearls of the necklace which hangs about the neck of Kṛṣṇa are as white as ducks, and the peacock feather which decorates His head is colored like a rainbow. His yellow garment is like lightning in the sky, and Kṛṣṇa Himself is like the newly arrived clouds. The ''gopis'' are like footbells on His feet, and when the cloud pours rain on the grains in the field, it appears that Kṛṣṇa is nourishing the hearts of the ''gopīs'' by calling down His pastime rain of mercy. Indeed, ducks fly in the sky during the rainy season, and rainbows can also be seen at that time. Kṛṣṇa freely moves amongst His friends as a cowherd boy in Vṛndāvana, and when He plays His flute, all living creatures, mobile and immobile, become overwhelmed with ecstasy. They quiver, and tears flow from their eyes. Of Kṛṣṇa's various opulences, His conjugal love is the summit. He is the master of all riches, all strength, all fame, all beauty, all knowledge and all renunciation, and out of these, His perfect beauty is His conjugal attraction. The form of Kṛṣṇa, the conjugal beauty, is eternally existent in Kṛṣṇa alone, whereas His other opulences are present in His Nārāyaṇa form.

When Lord Caitanya described the superexcellence of Kṛṣṇa's conjugal attraction, He felt transcendental ecstasy, and, catching the hands of Sanātana Gosvāmī, He began to proclaim how fortunate the damsels of Vraja were, reciting a verse from ''Śrīmad-Bhāgavatam'' ([[SB 10.44.14]]):

:''gopyas tapaḥ kim acaran yad amuṣya rūpaṁ''
:''lāvaṇya-sāram asamordh vam ananya-siddham''
:''dṛgbhiḥ pibanty anusavābhinavaṁ durāpam''
:''ekānta-dhāma yaśasaḥ śriya aiśvarasya''

"What great penance and austerities the damsels of Vṛndāvana must have undergone, for they are able to drink the nectar of Kṛṣṇa, who is all beauty, all strength, all riches, all fame and whose bodily luster is the center of all beauty."

The body of Kṛṣṇa, the ocean of the eternal beauty of youth, can be seen to move in waves of beauty. There is a whirlwind at the sound of His flute, and those waves and that whirlwind make the hearts of the ''gopīs'' flutter like dry leaves on trees, and when those leaves fall down at Kṛṣṇa's lotus feet, they can never rise up again. There is no beauty to compare with Kṛṣṇa's, for no one possesses beauty greater than or equal to His. Since He is the origin of all incarnations, including the form of Nārāyaṇa, the goddess of fortune, who is a constant companion of Nārāyaṇa, gives up Nārāyaṇa's association and engages herself in penance in order to gain the association of Kṛṣṇa. Such is the greatness of the superexcellent beauty of Kṛṣṇa, the everlasting mine of all beauty. It is from that beauty that all beautiful things emanate.

The attitude of the ''gopis'' is like a mirror upon which the reflection of Kṛṣṇa's beauty develops at every moment. Both Kṛṣṇa and the ''gopīs'' increase their transcendental beauty at every moment, and there is always transcendental competition between them. No one can appreciate the beauty of Kṛṣṇa by properly discharging his occupational duty, or by austerities, mystic yoga, cultivation of knowledge or by prayers. Only those who are on the transcendental platform of love of God, who out of love engage in devotional service, can appreciate the transcendental beauty of Kṛṣṇa. Such beauty is the essence of all opulences and is only appreciated in Goloka Vṛndāvana and nowhere else. In the form of Nārāyaṇa the beauties of mercy, fame, etc., are all established by Kṛṣṇa, but Kṛṣṇa's gentleness and magnanimity do not exist in Nārāyaṇa. They are found only in Kṛṣṇa.

Lord Caitanya, greatly relishing all the verses of ''Srimad Bhāgavatum'' which He was explaining to Sanātana, quoted another verse ([[SB 9.24.65]]):

:''yasyānanaṁ makara-kuṇḍala-cāru-karṇa''-
:''bhrājat-kapola-subhagaṁ savllāsa-hāsam''
:''nityotsavaṁ na tatṛpur dṛśibhiḥ pibantyo''
:''nāryo narāś ca muditāḥ kupitā nimeś ca''

"The ''gopīs'' used to relish the beauty of Kṛṣṇa as a ceremony of perpetual enjoyment. They enjoyed the beautiful face of Kṛṣṇa, His beautiful ears with earrings, His broad forehead and His smile, and when enjoying this sight of Kṛṣṇa's beauty, they used to criticize the creator Brahmā for causing their vision of Kṛṣṇa to be momentarily impeded by the blinking of their eyelids."

The Vedic hymn known as kāma-gāyatrī describes the face of Kṛṣṇa as the king of all moons. In metaphorical language, there are many different moons, but they are all one in Kṛṣṇa. There is the moon of His mouth, the moon of His cheeks, the moonspots of sandalwood pulp on His body, the moons of the fingertips of His hands and the moons of the tips of His toes. In this way there are twenty-four and a half moons, and Kṛṣṇa is the central figure of all of them.

The dancing movement of Kṛṣṇa's earrings, eyes and eyebrows is very attractive to the damsels of Vraja. Activities in devotional service increase the sense of devotional service. What else is there for two eyes to see beyond the face of Kṛṣṇa? Since one cannot adequately see Kṛṣṇa with only two eyes, one feels incapable and thus becomes bereaved. Such bereavement is slightly reduced when one criticizes the creative power of the creator. The unsatiated seer of Kṛṣṇa's face nonetheless laments: "I do not have thousands of eyes, but only two, and these are disturbed by the movements of my eyelids. Therefore it is to be understood that the creator of this body is not very intelligent. He is not conversant in the art of ecstasy but is simply a prosaic creator. He does not know how to arrange things properly so one can see only Kṛṣṇa."

The ''gopīs''' minds are always engaged in relishing the sweetness of Kṛṣṇa's body. He is the ocean of beauty, and His beautiful face and smile and the luster of His body are all-attractive to the minds of the ''gopīs''. In ''Krsna karanamrta'', His face, smile and bodily luster have been described as sweet, sweeter and sweetest. A perfect devotee of Kṛṣṇa is overwhelmed by seeing the beauty of Kṛṣṇa's bodily luster, His face and smile, and he bathes in the ocean of transcendental convulsions. Before Kṛṣṇa's beauty, these convulsions often continue without treatment, just as ordinary convulsions which a physician will allow to continue, not even allowing a drink of water for relief.

The devotee increasingly feels the absence of Kṛṣṇa, for without Him one cannot drink the nectar of His beauty. When the transcendental sound of Kṛṣṇa's flute is heard, the devotee's anxiety to continue to hear that flute enables him to penetrate the covering of the material world and enter into the spiritual sky, where the transcendental sound of the flute enters into the ears of the followers of the ''gopīs''. The sound of Kṛṣṇa's flute always resides within the ears of the ''gopīs'' and increases their ecstasy. When it is heard, no other sound can enter into their ears, and amongst their family they are not able to reply to questions properly, for all these beautiful sounds are vibrating in their ears.

Thus Lord Caitanya explained the transcendental constitution of Kṛṣṇa, His expansions, His bodily luster and everything connected with Him. In short, Lord Caitanya explained Kṛṣṇa as He is, as well as the process by which one can approach Him. In this regard, Caitanya Mahāprabhu pointed out that devotional service to Kṛṣṇa is the only process by which He can be approached. This is the verdict of Vedic literature. As the sages declare: "If someone inquires into Vedic literature to determine the process of transcendental realization, or if someone consults the Purāṇas (which are considered sister literatures), one will find that in all of them the conclusion is that the Supreme Personality of Godhead Kṛṣṇa is the only object of worship."

Kṛṣṇa is the Absolute Truth, the Supreme Personality of Godhead, and He is situated in His internal potency, which is known as svarūpa-śakti or ātma-śakti, as described in Bhagavad-gītā. He expands Himself in various multiple forms, and some of these are known as His personal forms and some as His separated forms. Thus He enjoys Himself in all the spiritual planets, as well as in the material universes. The expansions of His separated forms are called living entities, and these living entities are classified according to the energies of the Lord. They are divided into two classes-eternally liberated and eternally conditioned. Eternally liberated living entities never come into contact with material nature, and therefore they do not have any experience of material life. They are eternally engaged in Kṛṣṇa consciousness, or devotional service to the Lord, and they are counted among the associates of Kṛṣṇa. Their pleasure, the only enjoyment of their life, is derived from rendering transcendental loving service to Kṛṣṇa. On the other hand, those who are eternally conditioned are always divorced from the transcendental loving service of Kṛṣṇa and are thus subjected to the threefold miseries of material existence. Due to the conditioned soul's eternal attitude of separation from Kṛṣṇa, the spell of material energy awards him two kinds of bodily existence—the gross body consisting of five elements, and the subtle body consisting of mind, intelligence and ego. Being covered by these two bodies, the conditioned soul eternally suffers the pangs of material existence known as the threefold miseries. He is also subjected to six enemies (such as lust, anger, etc.). Such is the everlasting disease of the conditioned soul.

Diseased and conditioned, the living entity transmigrates throughout the universe. Sometimes he is situated in the upper planetary system and sometimes in the lower system. In this way he leads his diseased life. His disease can be cured only when he meets and follows the expert physician, the bona fide spiritual master. When the conditioned soul faithfully follows the instructions of a bona fide spiritual master, his material disease is cured, he is promoted to the liberated stage, and he again attains to the devotional service of Kṛṣṇa and goes back home, back to Kṛṣṇa. A conditioned living entity should become aware of his real position and should pray to the Lord, "How much longer will I be under the rule of all these bodily functions such as lust and anger?" As masters of the conditioned soul, lust and anger are never merciful. Indeed the conditioned soul will never cease rendering service to such bad masters. However, when he comes to his real consciousness, or Kṛṣṇa consciousness, he abandons these bad masters and approaches Kṛṣṇa with a frank and open heart to achieve His shelter. At such a time he prays to Kṛṣṇa to be engaged in His transcendental loving service.

In Vedic literatures sometimes fruitive activities, mystic yoga and the speculative search for knowledge are praised as different ways to self-realization, yet despite such praise, in all literatures the path of devotional service is accepted as the foremost. In other words, devotional service to Lord Kṛṣṇa is the highest perfectional path to self-realization, and it is recommended that it be performed directly. Fruitive activity, mystic meditation and philosophical speculation are not direct methods of self-realization. They are indirect because without devotional service they cannot lead to the highest perfection of self-realization. Indeed, all paths to self-realization ultimately depend on the path of devotional service.

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Samruddhi:

[[Category:Teachings of Lord Caitanya (1975)|T09]]
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Since Lord Caitanya is especially merciful to innocent, unsophisticated persons, His name is also Patitapāvana, the deliverer of the most fallen conditioned souls. Although a conditioned soul may be fallen to the lowest position, it is possible for him to advance in spiritual science if he is innocent. Sanātana Gosvāmī was considered to be fallen according to the Hindu social system because he was in the service of the Mohammedan government. Indeed, he had even been excommunicated from brahminical society due to his employment. But because he was a sincere soul, Lord Caitanya showed him special favor by granting him a wealth of spiritual information.

The Lord next explained the situation of different spiritual planets in the spiritual sky. The spiritual planets are also known as Vaikuṇṭha planets. The universes of the material creation have a limited length and breadth, but as far as the Vaikuṇṭha planets are concerned, there is no limitation to their dimensions because they are spiritual. Lord Caitanya informed Sanātana Gosvāmī that the length and breadth of each and every Vaikuṇṭha planet is millions and billions of miles. Each of these planets is unlimitedly expanded, and in each and every one of them there are residents who are full in all six opulences—wealth, strength, knowledge, beauty, fame and renunciation. In each and every one of these Vaikuṇṭha planets an expansion of Kṛṣṇa has His eternal abode, and Kṛṣṇa Himself has His original, eternal abode called Kṛṣṇaloka or Goloka Vṛndāvana.

In this universe even the largest planet lies in one corner of outer space. Although the sun is thousands of times larger than the earth, it still lies in one corner of outer space. Similarly, each of the infinite planets, although unlimited in length and breadth, lies in a corner of the spiritual sky known as the ''brahmajyoti''. In the ''Brahma-saṁhitā'' this brahmajyoti is described as ''niṣkalam anantam aśeṣa-bhūtam'', or undivided and unlimited and without a trace of the material modes of nature. All the Vaikuṇṭha planets are like petals of a lotus flower, and the principal part of that lotus, called Kṛṣṇaloka or Goloka Vṛndāvana, is the center of all the Vaikuṇṭhas. Thus the expansions of Kṛṣṇa in various forms, as described herein, as well as His various abodes on the spiritual planets in the spiritual sky, are unlimited. Even demigods like Brahmā and Śiva cannot see or even estimate the extent of the Vaikuṇṭha planets. This is confirmed in ''Śrīmad-Bhāgavatam'' ([[SB 10.14.21]]): "No one can estimate the length and breadth of all the Vaikuṇṭha planets." It is also stated there that not only demigods like Brahmā and Śiva are unable to make such an estimate, but even Ananta, the very incarnation of the Lord's opulence of strength, cannot ascertain any limit to the Lord's potency or to the area of the different Vaikuṇṭha planets.

The prayers of Brahmā, mentioned in ''Śrīmad-Bhāgavatam'' ([[SB 10.14.21]]), are very convincing in this connection, for therein Lord Brahmā says:

:''ko vetti bhūman bhagavan parātman''
:''yogeśvarotīr bhavatas tri-lokyām''
:''kva vā kathaṁ vā kati vā kadeti''
:''vistārayan krīḍasi yoga-māyām''

"O my dear Lord, O Supreme Personality of Godhead, O Supersoul, O master of all mystic powers, no one can know or explain Your expansions, which You manifest by Your ''yogamāyā'' energy. These expansions extend throughout the three worlds." Brahmā also says in his prayers:

:''guṇātmanas te 'pi guṇān vimātuṁ''
:''hitāvatīrṇasya ka īśire 'sya''
:''kālena yair vā vimitāḥ sukalpair''
:''bhū-pāṁsavaḥ khe mihikā dyubhāsaḥ''

"Scientists and learned men cannot even estimate the atomic constitution of a single planet. Even if they could count the molecules of snow in the sky or the number of stars in space, they cannot estimate how it is You descend on this earth or in this universe with Your innumerable transcendental potencies, energies and qualities." ([[SB 10.14.7]]) Lord Brahmā informed Nārada that none of the great sages, including himself, could estimate the potential strength and energy of the Supreme Lord. He admitted that even if Ananta with His thousands of tongues tried to estimate the Lord's energies, He would fail. Therefore the Personified ''Vedas'' also prayed:

:''dyupataya eva te na yayur antam anantatayā''
:''tvam api yad antarāṇḍa-nicayā nanu sāvaraṇāḥ''
:''kha iva rajāṁsi vānti vayasā saha yac chrutayas''
:''tvayi hi phalanty atannirasanena bhavan-nidhanāḥ''

"My Lord, You are unlimited, and no one has estimated the extent of Your potencies. I think that even You do not know the range of Your potential energies. Unlimited planets float in the sky just like atoms, and great Vedāntists, who are engaged in research to find You, discover that everything is different from You. Thus they finally decide that You are everything." ([[SB 10.87.41]])

When Lord Kṛṣṇa was within this universe, Brahmā played a trick on Him in order to confirm that the cowherd boy in Vṛndāvana was actually Kṛṣṇa Himself. By his mystic power, Brahmā stole all the cows, calves and cowherd friends of Kṛṣṇa and hid them. However, when he returned to see what Kṛṣṇa was doing alone, he saw that Kṛṣṇa was still playing with the same cows, calves and cowherd boys. In other words, by His Vaikuṇṭha potency, Lord Kṛṣṇa had expanded all the stolen cows, calves and friends. Indeed, Brahmā saw millions and billions of them, and he also saw millions and billions of tons of sugarcane and fruit, lotus flowers and horns. The cowherd boys were decorated with various clothes and ornaments, and no one could count their vast numbers. Indeed, Brahmā saw that each of the cowherd boys had become a four-handed Nārāyaṇa like the predominating Deity of each brahmāṇḍa, and he also saw that innumerable Brahmās were engaged in offering obeisances to the Lord. He saw that all of them were emanating from the body of Kṛṣṇa and, after a second, also entering into His body. Lord Brahmā became struck with wonder and in his prayer admitted that although anyone and everyone could say that they knew about Kṛṣṇa, as far as he was concerned, he did not know anything about Him. "My dear Lord," he said, "the potencies and opulences which You have exhibited just now are beyond the ability of my mind to understand."

Lord Caitanya further explained that not only Kṛṣṇaloka but even Vṛndāvana, Lord Kṛṣṇa's abode on this planet, cannot be estimated as far as potency is concerned. From one point of view, Vṛndāvana is estimated to be thirty-two square miles in area, yet in one part of this Vṛndāvana all the Vaikuṇṭhas exist. The area of the present Vṛndāvana miles in area, and Vṛndāvana City is estimated to be about sixteen ''krośas'', or thirty-two miles. How it is all the Vaikuṇṭhas exist there is beyond material calculation. Thus Caitanya Mahāprabhu proclaimed the potencies and opulences of Kṛṣṇa to be unlimited. Whatever He told Sanātana Gosvāmī was only partial, but by such a partial presentation one can try to imagine the whole.

While Lord Caitanya was speaking to Sanātana Gosvāmī about the opulences of Kṛṣṇa, He was deep in ecstasy, and in that transcendental state He cited a verse from ''Śrīmad-Bhāgavatam'' ([[SB 3.2.21]]) in which Uddhava, after the disappearance of Kṛṣṇa, told Vidura:

:''svayaṁ tv asāmyātiśayas tryadhīśaḥ''
:''svārājya-lakṣmyāpta-samasta-kāmaḥ''
:''baliṁ haradbhiś cira-lokapālaiḥ''
:''kirīta-kotīdita-pāda-pīthah

"Kṛṣṇa is the master of all demigods, including Lord Brahmā, Lord Śiva and the expansion of Viṣṇu within this universe. Therefore no one is equal to or greater than Him, and He is full in six opulences. All the demigods engaged in the administration of each universe (brahmāṇḍa) offer their respectful obeisances unto Him. Indeed, the helmets on their heads are beautiful because they are decorated with the imprints of the lotus feet of the Supreme Lord." It is similarly stated in Brahma-saṁhitā (5.1) that Kṛṣṇa is the Supreme Personality of Godhead, and no one can be equal to or greater than Him. Although masters of each and every universe, Brahmā, Śiva and Viṣṇu are servants of the Supreme Lord Kṛṣṇa. That is the conclusion. As the cause of all causes, Lord Kṛṣṇa is the cause of the Mahā-Viṣṇu, the first incarnation and controller of this material creation. From the Mahā-Viṣṇu, the Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu come; thus Kṛṣṇa is master of the Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu, and He is also the Supersoul within every living entity in the universe. In ''Brahma-saṁhitā'' (5.48) it is stated that by the Mahā-Viṣṇu's breathing, innumerable universes are produced, and in each universe there are innumerable ''vishnu tattva'', but it should be understood that Lord Kṛṣṇa is the master of them all, and they are but partial plenary expansions of Kṛṣṇa.

From revealed scriptures it is understood that Kṛṣṇa lives in three transcendental places. The most confidential residence of Kṛṣṇa is Goloka Vṛndāvana. It is there that He stays with His father, mother and friends, exhibits His transcendental relationships and bestows His mercy amongst His eternal entourage. There yogamāyā acts as His maidservant in the ''rāsālila dance. The residents of Vrajabhūmi think, "The Lord is glorified by particles of His transcendental mercy and affection, and we, the residents of Vṛndāvana, have not the slightest anxiety due to His merciful existence." As stated in ''Brahma-saṁhitā'' (5.43), all the Vaikuṇṭha planets in the spiritual sky (known as Viṣṇuloka) are situated in the planet known as Kṛṣṇaloka, Goloka Vṛndāvana. In that supreme planet the Lord enjoys His transcendental bliss in multiple forms, and all the opulences of the Vaikuṇṭhas are fully displayed in that one planet. The associates of Kṛṣṇa are also full with six opulences. In the ''Pādmottara-khaṇḍa'' (225.57) it is stated that the material energy and the spiritual energy are separated by water known as the Virajā River. That river flows from the perspiration of the first ''purusa'' incarnation. On one bank of the Virajā is the eternal nature, unlimited and all-blissful, called the spiritual sky, and this is the spiritual kingdom, or the kingdom of God. The spiritual planets are called Vaikuṇṭhas because there is no lamentation or fear there; everything is eternal. The spiritual world has been calculated to comprise three-fourths of the energies of the Supreme Lord, and the material world is said to comprise one-fourth of His energy, but no one can understand what this three-fourths is, since even this material universe, which comprises only one-fourth of His energy, cannot be described. Trying to convey to Sanātana Gosvāmī something of the extent of one-fourth of Kṛṣṇa's energy, Caitanya Mahāprabhu cited an incident from Śrīmad-Bhāgavatam in which Brahmā, the lord of the universe, came to see Kṛṣṇa at Dvārakā. When Brahmā approached Kṛṣṇa, the doorman informed Kṛṣṇa that Brahmā had arrived to see Him. Upon hearing this, Kṛṣṇa inquired as to which Brahmā had come, and the doorman returned to Brahmā and asked, "Which Brahmā are you? Kṛṣṇa has asked."

Brahmā was struck with wonder. Why did Kṛṣṇa ask such a question? He informed the doorman, "Please tell Him that Brahmā, who is the father of the four Kumāras and who has four heads, has come to see Him."

The doorman informed Kṛṣṇa and then asked Brahmā inside. Brahmā offered his obeisances unto the lotus feet of Kṛṣṇa, and after receiving him with all honor, Kṛṣṇa inquired about the purpose of his visit.

"I shall tell You of my purpose in coming here," Lord Brahmā replied, "but first I have a doubt which I ask You to kindly remove. Your doorman told me that You asked which Brahmā has come to see You. May I inquire if there are other Brahmās besides me?"

Upon hearing this, Kṛṣṇa smiled and at once called for many Brahmās from many universes. The four-headed Brahmā then saw many other Brahmās coming to see Kṛṣṇa and to offer their respects. Some of them had ten heads, some had twenty, some had a hundred and some even had a million heads. Indeed, the four-headed Brahmā could not even count the Brahmās who were coming to offer their obeisances to Kṛṣṇa. Kṛṣṇa then called many other demigods from various universes, and they all came to offer their respects to the Lord. Upon seeing this wonderful exhibition, the four-headed Brahmā became nervous and began to think of himself as no more than a mosquito in the midst of many elephants. Since so many demigods were offering obeisances unto the lotus feet of Kṛṣṇa, Brahmā concluded that the unlimited potency of Kṛṣṇa could not be estimated. All the helmets of the various demigods and Brahmās shone brightly in the great assembly, and the prayers of the demigods made a great sound.

"Dear Lord," the demigods said, "it is Your great mercy that You have called us to see You. Is there any particular order? If so, we will carry it out at once."

"There is nothing especially required of you," Lord Kṛṣṇa replied. "I only wanted to see you together at one time. I offer My blessing to you. Don't fear the demons."

"By Your mercy, everything is all right," they all replied. "There are no disturbances at present, for by Your incarnation everything inauspicious is vanquished."

As each of the Brahmās saw Kṛṣṇa, each thought that He was only within his universe. After this incident, Kṛṣṇa wished all the Brahmās farewell, and after offering respects to Him, they returned to their respective universes. Upon seeing this, the four-headed Brahmā at once fell down at the feet of Kṛṣṇa and said, "What I thought about You at first was all nonsensical. Everyone may say that they know You in perfection, but as far as I am concerned, I cannot begin to conceive how great You are. You are beyond my conception and understanding."

"This particular universe is only four thousand million miles broad," Kṛṣṇa then informed him, "but there are many millions and billions of universes which are far, far greater than this one. Some of these are many trillions of miles broad, and all these universes require strong Brahmās, not just four-headed." Kṛṣṇa further informed Brahmā, "This material creation is only a quarter manifestation of My creative potency. Three quarters of My creative potency is in the spiritual kingdom."

After offering obeisances, the four-headed Brahma parted from Kṛṣṇa, and he could understand the meaning of the Lord's "three-quarters energy."

The Lord is therefore known as Tryadhīśvara, a name indicating His principal abodes—Gokula, Mathurā and Dvārakā. These three abodes are full of opulences, and Lord Kṛṣṇa is the master of them all. Situated in His transcendental potency, Lord Kṛṣṇa is master of all transcendental energies, and He is full with six opulences. Because He is master of all opulences, all Vedic literatures acclaim Kṛṣṇa to be the Supreme Personality of Godhead.

Lord Caitanya then sang a nice song about the opulences of Kṛṣṇa, and Sanātana Gosvāmī listened. "All the pastimes of Kṛṣṇa are exactly like the activities of human beings," the Lord sang. "Therefore it is to be understood that His form is like that of a human being. Indeed, a human being is but an imitation of His form. Kṛṣṇa's dress is just like that of a cowherd boy's. He has a flute in His hand, and He seems to be just like a newly grown youth. He is always playful, and He plays just like an ordinary boy." Lord Caitanya then told Sanātana Gosvāmī about the beautiful aspects of Kṛṣṇa. He said that one who understands these beautiful qualities enjoys an ocean of nectar. The ''yogamāyā'' potency of Kṛṣṇa is transcendental and beyond the material energy, but the Lord exhibits His transcendental potency even within this material world just to satisfy His confidential devotees. Thus He appears in the material world to satisfy His devotees, and His qualities are so attractive that Kṛṣṇa Himself becomes eager to understand Himself. When He is fully decorated and stands with His body curved in three ways—His eyebrows always moving and His eyes so attractive—the ''gopīs'' become enchanted. His spiritual abode is at the top of the spiritual sky, and He resides there with His associates, the cowherd boys, the ''gopis'', and all the goddesses of fortune. It is there that He is known as Madana-mohana.

There are many different pastimes of Kṛṣṇa—such as His pastimes in the forms of Vāsudeva and Saṅkarṣaṇa—and in the material sky His pastimes are carried on as the first ''puruṣa'' incarnation, the creator of the material world. There are also pastimes in which He incarnates as a fish or a tortoise, and there are pastimes in which He takes the forms of Lord Brahmā and Lord Śiva, as incarnations of the material qualities. In His pastimes as an empowered incarnation, He takes the form of King Pṛthu, and He also carries on His pastimes as the Supersoul in everyone's heart and as the impersonal Brahman as well. Although He has innumerable pastimes, the most important is that of Kṛṣṇa in human form frolicking in Vṛndāvana, dancing with the gopīs, playing with the Pāṇḍavas on the Battlefield of Kurukṣetra and playing in Mathurā and Dvārakā. Of His important pastimes in human form, the most important are those pastimes in which He appears as a cowherd boy, a newly grown youth who plays a flute. It is to be understood that a mere partial manifestation of His pastimes in Goloka, Mathurā and Dvārāvatī, or Dvārakā, can overflood the whole universe with love of Godhead. Every living entity can be attracted by the beautiful qualities of Kṛṣṇa.

The manifestation of His internal potency is not even exhibited in the kingdom of God or on the planets of Vaikuṇṭha, but He does exhibit that internal potency within the universe when, through His inconceivable mercy, He descends from His personal abode. Kṛṣṇa is so wonderful and attractive that He Himself becomes attracted by His own beauty, and this is proof that He is full of all inconceivable potencies. As far as Kṛṣṇa's ornaments are concerned, when they decorate His body it appears that they do not beautify Him, but the ornaments themselves become beautiful simply by being on His body. When He stands in a three-curved way, He attracts all living entities, including the demigods. Indeed, He even attracts the Nārāyaṇa form which presides in each and every Vaikuṇṭha planet.

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TLC 8 (1975)

2021-12-18T18:42:45Z

Samruddhi:

[[Category:Teachings of Lord Caitanya (1975)|T08]]
<div style="float:left">[[File:Go-previous.png|link=Teachings of Lord Caitanya (1975)]] '''[[Teachings of Lord Caitanya (1975)]], The Avatāras'''</div>
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Lord Caitanya continued to explain to Sanātana Gosvāmī that the expansions of Lord Kṛṣṇa who come to the material creation are called ''avatāras'', or incarnations. The word ''avatāra'' means "One who descends," and in this case the word specifically refers to one who descends from the spiritual sky. In the spiritual sky there are innumerable Vaikuṇṭha planets, and from these planets the expansions of the Supreme Personality of Godhead come into this universe.

The first descent of the Supreme Personality of Godhead from the expansion of Saṅkarṣaṇa is the ''puruṣa'' incarnation, Mahā-Viṣṇu. It is confirmed in ''Śrīmad-Bhāgavatam'' ([[SB 1.3.1]]) that when the Supreme Personality of Godhead descends as the first ''puruṣa'' incarnation of the material creation, He immediately manifests sixteen elementary energies. Known as the Mahā-Viṣṇu, He lies within the Causal Ocean, and it is He who is the original incarnation in the material world. He is the Lord of time, nature, cause and effect, mind, ego, the five elements, the three modes of nature, the senses and the universal form. Although He is master of all objects movable and immovable in the material world, He is totally independent.

The influence of material nature cannot reach beyond the Virajā, or Causal Ocean, as confirmed in ''Śrīmad-Bhāgavatam'' ([[SB 2.9.10]]). The modes of material nature (goodness, passion and ignorance), as well as material time, have no influence on the Vaikuṇṭha planets. On those planets the liberated associates of Kṛṣṇa live eternally, and they are worshiped both by the demigods and the demons.

Material nature acts in two capacities as ''māyā'' and ''pradhāna''. ''Māyā'' is the direct cause, and ''pradhāna'' refers to the elements of the material manifestation. When the first ''puruṣa-avatāra'', Mahā-Viṣṇu, glances over the material nature, material nature becomes agitated, and the ''puruṣa-avatāra'' thus impregnates matter with living entities. Simply by the glance of the Mahā-Viṣṇu, consciousness is created, and this consciousness is known as ''mahat-tattva'', The predominating Deity of the ''mahat-tattva'' is Vāsudeva. This created consciousness is then divided into three departmental activities according to the three ''guṇas'', or modes of material nature. Consciousness in the mode of goodness is described in the Eleventh Canto of ''Śrīmad-Bhāgavatam''. The predominating Deity of the mode of goodness is called Aniruddha. Consciousness in the mode of material passion produces intelligence, and the predominating Deity in this case is Pradyumna. He is the master of the senses. Consciousness in the mode of ignorance causes the production of ether, the sky and the sense of hearing. The cosmic manifestation is a combination of all these modes, and in this way innumerable universes are created. No one can count the number of universes.

These innumerable universes are produced from the pores of the Mahā-Viṣṇu's body. As innumerable particles of dust pass through the tiny holes in a screen, similarly from the pores of the Mahā-Viṣṇu's body innumerable universes emanate. As He breathes out, innumerable universes are produced, and as He inhales, they are annihilated. All of the energies of the Mahā-Viṣṇu are spiritual, and they have nothing to do with the material energy. In ''Brahma-saṁhitā'' (5.48) it is stated that the predominating deity of each universe, Brahmā, lives only during one breath of the Mahā-Viṣṇu. Thus Mahā-Viṣṇu is the original Supersoul of all the universes and the master of all universes as well.

The second Viṣṇu incarnation, the Garbhodakaśāyī Viṣṇu, enters each and every universe, spreads water from His body, and lies down on that water. From His navel, the stem of a lotus flower grows, and on that lotus flower the first creature, Brahmā, is born. Within the stem of that lotus flower are fourteen divisions of planetary systems, which are created by Brahmā. Within each universe the Lord is present as the Garbhodakaśāyī Viṣṇu, and He maintains each universe and tends to its needs. Although He is within each material universe, the influence of material energy cannot touch Him. When it is required, this very same Viṣṇu takes the form of Lord Śiva and annihilates the cosmic creation. The three secondary incarnations-Brahmā, Viṣṇu and Śiva—are the predominating deities of the three modes of material nature. The master of the universe, however, is the Garbhodakaśāyī Viṣṇu, who is worshiped as the Hiraṇyagarbha Supersoul. The Vedic hymns describe Him as having thousands of heads. Although He is within the material nature, He is not touched by it.

The third incarnation of Viṣṇu, Kṣīrodakaśāyī Viṣṇu, is also an incarnation of the mode of goodness. He is also the Supersoul of all living entities, and He resides on the ocean of milk within the universe. Thus Caitanya Mahāprabhu described the ''puruṣa-avatāras''.

Lord Caitanya next described the ''līlā-avatāras'', or "pastime" ''avatāras'', and of these the Lord points out that there is no limit. However, He describes some of them—for example, Matsya, Kūrma, Raghunātha, Nṛsiṁha, Vāmana and Varāha.

As far as the ''guṇa-avatāras'', or qualitative incarnations of Viṣṇu, are concerned, they are three—Brahmā, Viṣṇu and Śiva. Brahmā is one of the living entities, but due to his devotional service he is very powerful. This primal living entity, master of the mode of material passion, is directly empowered by the Garbhodakaśāyī Viṣṇu to create innumerable living entities. In ''Brahma-saṁhitā'' (5.49) Brahmā is likened to valuable jewels influenced by the rays of the sun, and the sun is likened to the Supreme Lord Garbhodakaśāyī Viṣṇu. If in some ''kalpa'' there is no suitable living entity capable of acting in Brahmā's capacity, Garbhodakaśāyī Viṣṇu Himself manifests as Brahmā and acts accordingly.

Similarly, by expanding Himself as Lord Śiva, the Supreme Lord is engaged when there is a need to annihilate the universe. Lord Śiva, in association with ''māyā'', has many forms, which are generally numbered at eleven. Lord Śiva is not one of the living entities; he is, more or less, Kṛṣṇa Himself. The example of milk and yogurt is often given in this regard—yogurt is a preparation of milk, but still yogurt cannot be used as milk. Similarly, Lord Śiva is an expansion of Kṛṣṇa, but he cannot act as Kṛṣṇa, nor can we derive the spiritual restoration from Lord Śiva that we derive from Kṛṣṇa. The essential difference is that Lord Śiva has a connection with material nature, but Viṣṇu or Lord Kṛṣṇa has nothing to do with material nature. In ''Śrīmad-Bhāgavatam'' ([[SB 10.88.3]]) it is stated that Lord Śiva is a combination of three kinds of transformed consciousness known as ''vaikārika'', ''taijasa'' and ''tāmasa''.

The Viṣṇu incarnation, although master of the modes of goodness within each universe, is in no way in touch with the influence of material nature. Although Viṣṇu is equal to Kṛṣṇa, Kṛṣṇa is the original source. Viṣṇu is a part, but Kṛṣṇa is the whole. This is the version given by Vedic literatures. In ''Brahma-saṁhitā'' the example is given of an original candle which lights a second candle. Although both candles are of equal power, one is accepted as the original, and the other is said to be kindled from the original. The Viṣṇu expansion is like the second candle. He is as powerful as Kṛṣṇa, but the original Viṣṇu is Kṛṣṇa. Brahmā and Lord Śiva are obedient servants of the Supreme Lord, and the Supreme Lord as Viṣṇu is an expansion of Kṛṣṇa.

After describing the ''Līlā'' and ''guṇa-avatāras'', Lord Caitanya explains the ''manvantara-avatāras'' to Sanātana Gosvāmī. He first states that there is no possibility of counting the ''manvantara-avatāras''. In one ''kalpa'', or one day of Brahmā, fourteen Manus are manifest. One day of Brahmā is calculated at 4 billion 320 million years, and Brahmā lives for one hundred years on this scale. Thus if fourteen Manus appear in one day of Brahmā, there are 420 Manus during one month of Brahmā, and during one year of Brahmā there are 5,040 Manus. Since Brahmā lives for one hundred of his years, it is calculated that there are 504,000 Manus manifest during the lifetime of one Brahmā. Since there are innumerable universes, no one can imagine the totality of the ''manvantara'' incarnations. Because all the universes are produced simultaneously by the exhalation of the Mahā-Viṣṇu, no one can begin to calculate how many Manus are manifest at one time. Each Manu, however, is called by a different name. The first Manu is called Svāyambhuva, and he is the son of Brahmā. The second Manu, Svārociṣa, is the son of the predominating deity of fire. The third Manu is Uttama, and he is the son of King Priyavrata. The fourth Manu, Tāmasa, is the brother of Uttama. The fifth Manu, called Raivata, and the sixth Manu, Cākṣuṣa, are both brothers of Tāmasa, but Cākṣuṣa is the son of Cākṣu. The seventh Manu is called Vaivasvata, and he is the son of the sun-god. The eighth Manu is called Sāvarṇi, and he is also a son of the sun-god, born of a wife named Chāyā. The ninth Manu, Dakṣasāvarṇi, is the son of Varuna. The tenth Manu, Brahmasāvarṇi, is the son of Upaśloka. Four other Manus are known as Rudrasāvarṇi, Dharmasāvarṇi, Devasāvarṇi and Indrasāvarṇi.

After describing the Manu incarnations, Lord Caitanya explained the ''yuga-avatāras'' to Sanātana Gosvāmī. There are four ''yugas'', or millennia—Satya, Tretā, Dvāpara, and Kali—and in each millennium the Supreme Lord incarnates, and each incarnation has a different color according to the yuga. In the Satya-yuga the color of the principal incarnation is white. In the Tretā-yuga the color is red, in the Dvāpara-yuga the color is blackish (Kṛṣṇa), and in the Kali-yuga the color of the principal incarnation is yellow (Caitanya Mahāprabhu). This is confirmed in ''Śrīmad-Bhāgavatam'' ([[SB 10.8.13]]) by the astrologer Gargamuni, who calculated Kṛṣṇa's horoscope in the house of Nanda Mahārāja.

In the Satya-yuga the process of self-realization was meditation, and this process is taught by the white incarnation of God. This incarnation gave a benediction to the sage Kardama by which he could have an incarnation of the Personality of Godhead as his son. In the Satya-yuga, everyone meditated on Kṛṣṇa, and each and every living entity was in full knowledge. In this present age, Kali-yuga, people who are not in full knowledge are still attempting this meditative process which was recommended for a previous age. The process for self-realization recommended in the Tretā millennium was the performance of sacrifice, and this was taught by the red incarnation of God. In the Dvāpara millennium, Kṛṣṇa was personally present, and He was worshiped by everyone by the mantra:

:''namas te vāsudevāya''
:''namaḥ saṅkarṣaṇāya''
:''pradyumnāyāniruddhāya''
:''tubhyaṁ bhagavate namaḥ''

"Let me offer my obeisances unto the Supreme Personality of Godhead, Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha." This was the process of self-realization for the Dvāpara age. In the next millennium—this present age of Kali-yuga—the Lord incarnates to preach the chanting of the holy name of Kṛṣṇa. In this age the Lord is yellow (Caitanya Mahāprabhu), and He teaches people love of God by chanting the names of Kṛṣṇa. This teaching is carried out personally by Kṛṣṇa, and He exhibits love of Godhead by chanting, singing and dancing with thousands of people following Him. This particular incarnation of the Supreme Personality of Godhead is foretold in ''Śrīmad-Bhāgavatam'' ([[SB 11.5.32]]):

:''kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ''
:''sāṅgopāṅgāstra-pārṣadam''
:''yajñaiḥ saṅkīrtana-prāyair''
:''yajanti hi sumedhasaḥ''

"In the age of Kali the Lord incarnates as a devotee, yellowish in color, and is always chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Although He is Kṛṣṇa, His complexion is not blackish like Kṛṣṇa's in Dvāpara-yuga but is golden. It is in Kali-yuga that the Lord engages in preaching love of Godhead through the ''saṅkīrtana'' movement, and those living entities who are intelligent adopt this process of self-realization." It is also stated in ''Śrīmad-Bhāgavatam'' ([[SB 12.3.52]]):

:''kṛte yad dhyāyato viṣṇuṁ''
:''tretāyāṁ yajato makhaiḥ''
:''dvāpare paricaryāyāṁ''
:''kalau taddhari-kīrtanāt''

"The self-realization which was achieved in the Satya millennium by meditation, in the Tretā millennium by the performance of different sacrifices, and in the Dvāpara millennium by worship of Lord Kṛṣṇa, can be achieved in the age of Kali simply by chanting the holy names, Hare Kṛṣṇa." This is also confirmed in ''Viṣṇu Purāṇa'' (6.2.17) where it is stated:.

:''dhyāyan kṛte yajan yajñais''
:''tretāyāṁ dvāpare 'rcayan''
:''yad āpnoti tad āpnoti''
:''kalau saṅkīrtya keśavam''

"In this age there is no use in meditation, sacrifice and temple worship. Simply by chanting the holy name of Kṛṣṇa—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—one can achieve perfect self-realization."

When Lord Caitanya described the incarnation for this age of Kali, Sanātana Gosvāmī, who had been a government minister and was perfectly capable of drawing conclusions, directly asked of the Lord, "How can one understand the advent of an incarnation?" By the description of the incarnation for the Kali millennium, Sanātana Gosvāmī could understand that Lord Caitanya was indeed that incarnation of Kṛṣṇa, and he could also understand that in the future there would be many people who would try to imitate Lord Caitanya because the Lord played as an ordinary ''brāhmaṇa'', despite the fact that His devotees accepted Him as an incarnation. Since Sanātana knew that there would be many pretenders, he asked the Lord, "How can one understand the symptoms of an incarnation?"

"As one can understand the different incarnations for different millenniums by referring to Vedic literatures,"the Lord replied, "one can similarly understand who is actually the incarnation of Godhead in this age of Kali." In this way the Lord especially stressed reference to authoritative scriptures. In other words, one should not whimsically accept a person as an incarnation but should try to understand the characteristics of an incarnation by referring to scriptures. An incarnation of the Supreme Lord never declares Himself to be an incarnation, but His followers must ascertain who is an incarnation and who is a pretender by referring to authoritative scriptures.

Any intelligent person can understand the characteristics of an avatāra by understanding two features—the principal feature, called personality, and the marginal features. In the scriptures there are descriptions of the characteristics of the body and the activities of an incarnation, and the description of the body is the principal feature by which an incarnation can be identified. The activities of the incarnation are the marginal features. This is confirmed in the beginning of ''Śrīmad-Bhāgavatam'' ([[SB 1.1.1]]) where the features of an ''avatāra'' are nicely described. In that verse, the two terms ''param'' and ''satyam'' are used, and Lord Caitanya indicates that these words reveal Kṛṣṇa's principal feature. The other marginal features indicate that He taught Vedic knowledge to Brahmā and incarnated as the ''puruṣa-avatāra'' to create the cosmic manifestation. These are occasional features manifest for some special purposes. One should be able to understand and distinguish the principal and marginal features of an avatāra. No one can declare himself an incarnation without referring to these two features. An intelligent man will not accept anyone as an ''avatāra'' without studying the principal and marginal features. When Sanātana Gosvāmī tried to confirm Lord Caitanya's personal characteristics as being those of the incarnation of this age, Lord Caitanya Himself indirectly made the confirmation by simply saying, "Let us leave aside all these discussions and continue with a description of the ''śaktyāveśa-avatāras''."

The Lord then pointed out that there is no limit to the ''śaktyāveśa-avatāras'' and that they cannot be counted. However, some can be mentioned as examples. The ''śaktyāveśa'' incarnations are of two kinds—direct and indirect. When the Lord Himself comes, He is called ''sākṣāt'', or a direct ''śaktyāveśa-avatāra'', and when He empowers some living entity to represent Him that living entity is called an indirect or ''āveśa'' incarnation. Examples of indirect ''avatāras'' are the four Kumāras, Nārada, Pṛthu and Paraśurāma. These are actually living entities, but there is specific power given to them by the Supreme Personality of Godhead. When a specific opulence of the Supreme Lord is invested in specific entities, they are called ''āveśa-avatāras''. The four Kumāras specifically represent the Supreme Lord's opulence of knowledge. Nārada represents the devotional service of the Supreme Lord. Devotional service is also represented by Lord Caitanya, who is considered to be the full representation of devotional service. In Brahmā the opulence of creative power is invested, and in King Pṛthu the power for maintaining the living entities is invested. Similarly, in Paraśurāma the power for killing evil elements is invested. As far as ''vibhāti'', or the special favor of the Supreme Personality of Godhead, is concerned, it is described in the Tenth Chapter of ''Bhagavad-gītā'' that a living entity who appears to be especially powerful or beautiful should be known to be especially favored by the Supreme Lord.

Examples of direct or ''sākṣād-avatāras'' are the Śeṣa incarnation and the Ananta incarnation. In Ananta the power for sustaining all planets is invested, and in the Śeṣa incarnation the power for serving the Supreme Lord is invested.

After describing the ''śaktyāveśa'' incarnations, Caitanya Mahāprabhu began to speak about the age of the Supreme Lord. He said that the Supreme Lord Kṛṣṇa is always like a sixteen-year-old boy, and when He desires to descend on this universe, He first of all sends His father and mother, who are His devotees, and then He advents Himself as an incarnation, or He comes personally. All His activities—beginning with the killing of the Pūtanā demon—are displayed in innumerable universes, and there is no limit to them. Indeed, at every moment, at every second, His manifestations and various pastimes are seen in different universes (''brahmāṇḍas''). Thus His activities are just like the waves of the Ganges River. Just as there is no limit to the flowing of the waves of the Ganges, there is no cessation of Lord Kṛṣṇa's incarnations in different universes. From childhood He displays many pastimes, and ultimately He exhibits the rāsa dance.

It is said that all the pastimes of Kṛṣṇa are eternal, and this is confirmed in every scripture. Generally people cannot understand how Kṛṣṇa performs His pastimes, but Lord Caitanya clarified this by comparing His pastimes to the orbit of the earth about the sun. According to Vedic astrological calculations, the twenty-four hours of a day and night are divided into sixty ''daṇḍas''. The days are again divided into 3,600 ''palas''. The sun disc can be perceived in every sixty ''palas'', and that time constitutes a ''daṇḍa''. Eight daṇḍas make one ''prahara'', and the sun rises and sets with in four ''praharas''. Similarly, four ''praharas'' constitute one night, and after that the sun rises. Similarly, all the pastimes of Kṛṣṇa can be seen in any of the universes, just as the sun can be seen in its movement through 3,600 ''palas''.

Lord Kṛṣṇa remains in this universe for only 125 years, but all the pastimes of that period are exhibited in each and every universe. These pastimes include His appearance, His boyhood activities, His youth and His later pastimes up to those pastimes at Dvārakā. Since all these pastimes are present in one or another of the myriad universes at any given time, they are called eternal. The sun is eternally existing, although we see it rise and set, appear and disappear, according to our position on the planet. Similarly, the Lord's pastimes are going on, although we can see them manifest in this particular universe only at certain intervals. His abode is the supreme planet known as Goloka Vṛndāvana, and by His will, this Goloka Vṛndāvana is manifested in this universe and in other universes as well. Thus the Lord is always in His supreme abode, Goloka Vṛndāvana, and by His supreme will His activities there are also manifested in innumerable universes. When He appears, He appears in those particular places, and in every manifestation His six opulences are displayed.

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NOD 11 (1970)

2021-12-09T10:23:49Z

Samruddhi:

[[Category:Nectar of Devotion (1970)|N11]]
<div style="float:left">[[File:Go-previous.png|link=Nectar of Devotion (1970)]] '''[[Nectar of Devotion (1970)]], Aspects of Transcendental Service'''</div>
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'''Servitorship'''

In the opinion of the ''karmīs'' (fruitive workers), offering the results of ''karma'' is called servitorship. But according to Vaiṣṇava ''ācāryas'' like Rūpa Gosvāmī, servitorship means to be constantly engaged in some kind of service to the Lord.

In the ''Skanda Purāṇa'' it is said that those who are attached to ritualistic activities, the four orders of social life and the four orders of spiritual life, are considered devotees. But when devotees are actually engaged in offering service to the Lord directly, these must be ''bhāgavatas'', or pure devotees. Those who are engaged in fruitive activities, or prescribed duties according to the four orders of social and spiritual life, are not actually pure devotees.

But still, because they are offering the result to the Lord, they are accepted as devotees. When one has no such desire, but acts spontaneously out of love of God, such a person must be accepted as a pure devotee. The conditioned souls who have come into contact with the material world are all more or less desirous of lording it over material nature. The system of ''varṇāśrama'' and the prescribed duties under this system are so designed that the conditioned soul may enjoy in the material world according to his desire for sense gratification and at the same time gradually become elevated to spiritual understanding. Under these prescribed duties of ''varṇa'' and ''āśrama'' there are many activities which belong to devotional service in Kṛṣṇa consciousness. Those devotees who are householders accept Vedic ritualistic performances as well as the prescribed duties of devotional service, because both are meant for satisfying Kṛṣṇa. When householder devotees perform some Vedic ritualistic duties, they do so to satisfy Kṛṣṇa. As we have previously discussed, any activity aiming at satisfying the Supreme Personality of Godhead is considered devotional service.

Śrīla Rūpa Gosvāmī describes one who is fit for becoming engaged in devotional service. He says that persons who are neophytes and who have developed a little love of Godhead are not interested in the activities of sense gratification, in proportion to their devotion. But if there is still some attraction for sense gratifying activities, then the result of such activities should be offered to Kṛṣṇa. This is also called engagement in the service of the Lord, with the Lord as the master and the worker as the servant.

In the ''Nāradīya Purāṇa'' there is a statement of how this servitorship is transcendental. It is said there that a person who is constantly engaged in devotional service by his body, mind and words, or even a person who is not practically engaged but is simply desiring to be so, is considered to be liberated.

Devotional Service in Friendship

Devotional service in friendship can be divided into two categories: one is to act as the confidential servant of the Lord, and the other is to act as the well-wisher of the Lord. The devotee who has confidence in devotional service to the Lord systematically follows the rules and regulations, with the faith that he will achieve the platform of transcendental life. The second type of devotional friendship is to become a well-wisher of the Supreme Personality of Godhead. In the ''Bhagavad-gītā'' it is said that the Lord accepts a preacher as the most dear servant. Anyone who is preaching the confidential message of the ''Gītā'' to the people in general is so dear to Kṛṣṇa that no one can be equal with him in human society.

In the ''Mahābhārata'', Draupadī says, "My dear Govinda, Your promise is that Your devotee can never be vanquished. I believe in that statement, and therefore in all kinds of tribulations I simply remember Your promise, and thus I live." The purport is that Draupadī and her five husbands, the Pāṇḍavas, were put into severe tribulations by their cousin-brother, Duryodhana, as well as by others. The tribulations were so severe that even Bhīṣmadeva, who was both a lifelong ''brahmacārī'' and a great warrior, would sometimes shed tears thinking of them. He was always surprised that, although the Pāṇḍavas were so righteous and Draupadī practically the goddess of fortune, and although Kṛṣṇa was their friend, still they had to undergo such severe tribulations. Though their tribulations were not ordinary, still Draupadī was not discouraged. She knew that because Kṛṣṇa was their friend, ultimately they would be saved.

A similar statement is there in the Eleventh Canto of ''Śrīmad-Bhāgavatam'', [[SB 11.2.53|2nd Chapter, 5th verse]], where Havi, the son of King Ṛṣabha, addresses Mahārāj Nimi: "My dear King, a person who never deviates even for a moment from engagement in service at the lotus feet of the Supreme Person (engagement which is sought after even by great demigods like Indra) with firm conviction that there is nothing more worshipable or desirable than this, is called the first-class devotee."

Śrī Rūpa Gosvāmī says that a neophyte devotee who has simply developed a slight love of Godhead is certainly a prospective candidate for devotional service. When he becomes firmly fixed in such devotional service, that assured status becomes a confidential part of his devotional service.

Sometimes it is found that a pure devotee lies down in the temple of the Lord in order to serve Him as a confidential friend. Such friendly behavior of a devotee may be accepted as ''rāgānugā'', or spontaneous. Although, according to regulative principles, no one can lie down in the temple of the Supreme Personality of Godhead, this spontaneous love of Godhead can be grouped under devotional service in friendship.

Regarding complete self-surrender, there is a nice description in the Eleventh Canto of ''Śrīmad-Bhāgavatam'', [[SB 11.29.34|29th Chapter, 32nd verse]], where the Lord says: "A person who has completely surrendered unto Me and has completely given up all other activities is protected by Me personally, both in this life and in the next. In other words, I wish to help him become more and more advanced in spiritual life. Such a person is to be understood as having already achieved ''sārṣṭi'' (having equal opulences with the supreme)." It is also confirmed in the ''Bhagavad-gītā'' that as soon as a person surrenders unto the lotus feet of Kṛṣṇa, Kṛṣṇa takes charge of him and gives him a guarantee of protection from all sinful reactions. He also instructs from within, so that the devotee may very quickly make advancement towards spiritual perfection.

This self-surrender is called ''ātma-nivedana''. According to different authorities, ''"self"'' is differently defined. ''"Self"'' is sometimes considered to refer to the spirit self, or soul, and ''"self"'' is sometimes considered to refer to the mind or to the body. Full self-surrender, therefore, means not only surrendering one's self as spirit soul, but also surrendering one's mind and body to the service of the Lord. Śrīla Bhaktivinode Thākur has sung a nice song in this connection. While offering himself as a fully surrendered soul, he said, "My mind, my household affairs, my body, whatever is in my possession, my dear Lord, I offer to You for Your service. Now You can do with them as You like. You are the supreme possessor of everything, so if You like You can kill me, or if You like You can give me protection. All authority belongs to You. I have nothing to claim as my own."

Śrī Yāmunācārya, in his prayers to the Lord, has expressed a similar idea in the following words: "My dear Lord, I may be living within some body as a human being or as a demigod, but whatever mode of life, I do not mind, because these bodies are simply by-products of the three modes of material nature, and I, who am in possession of these bodies, am surrendering myself unto You."

In the ''Hari-bhakti-viveka'', there is a statement regarding how one can offer his body in self-surrender. There the devotee says, "My dear Lord, as a sold-out animal has no need to think about his maintenance and sustenance, so, because I have given up my body and soul unto You, I am no longer concerned with my maintenance and sustenance." In other words, one should not bother about his personal or family maintenance or sustenance. If one is actually surrendered in body and soul, he should always remember that his only concern is to be engaged in the service of the Lord.

Śrīla Rūpa Gosvāmī says that devotional service in friendship and devotional service in self-surrender are two difficult processes. Therefore such relationships with the Lord can very rarely be seen. Only for the advanced devotees are these two processes easily executed. The purport is that it is very rare to see surrender which is mixed with sincere ecstatic devotion. One must give himself completely to the will of the Lord.

In the Eleventh Canto of ''Śrīmad-Bhāgavatam'', [[SB 11.11.34-41|40th verse, 11th Chapter]], Lord Kṛṣṇa tells Uddhava: "My dear friend, if someone offers Me the best thing in his possession, or anything which is very pleasing to him, he will be eternally benefitted."

In the ''Nārada-pañcarātra'' there is a statement of how one can act in all spheres of life for the satisfaction of the Lord. It is stated there that a person who is actually in devotional service must be engaged in all kinds of activities, those prescribed in the revealed scriptures and also those which are accepted for livelihood. In other words, a devotee should engage himself not only in the prescribed duties of devotional service which are mentioned in the revealed scriptures, but he should also perform the duties of his practical life in Kṛṣṇa consciousness. For example, a devotee who has a great establishment, or factory, may offer the fruits of such a material possession for the service of the Lord.

In the ''Hari-bhakti-vilāsa'' there is the following statement about self-surrender: "My dear Lord, a person who has surrendered himself unto You, and who is in firm conviction that he is Yours, and actually acts in that way by his body, mind and words, can actually relish transcendental bliss."

In the ''Nṛsiṁha Purāṇa'', Lord Nṛsiṁhadeva says: "Anyone who prays unto Me and takes shelter from Me becomes My ward, and I protect him always from all sorts of calamities."

Serving Trees such as the Tulasī

In the ''Skanda Purāṇa'' there is a statement eulogizing the ''tulasī'' tree as follows: "Let me offer my respectful obeisances unto the ''tulasī'' tree, which can immediately vanquish volumes of sinful activities. Simply by seeing or touching this tree one can become relieved from all distresses and diseases. Simply by offering obeisances to and pouring water on the ''tulasī'' tree, one can become freed from the fear of being sent to the court of Yamarāj (the King of death, who punishes the sinful)." If someone sows a ''tulasī'' tree somewhere, certainly he becomes devoted to Lord Kṛṣṇa. And when the ''tulasī'' leaves are offered in devotion at the lotus feet of Kṛṣṇa, there is the full development of love of Godhead.

In India every Hindu, even those not belonging to the Vaiṣṇava group, take special care of the ''tulasī'' tree. Even in great cities where it is very difficult to keep a ''tulasī'' tree, people are to be found very carefully keeping this plant. They water it and offer obeisances to it, because worship of the ''tulasī'' tree is very important in devotional service.

In the ''Skanda Purāṇa'' there is another statement about ''tulasī'', as follows: "''Tulasī'' is auspicious in all respects. Simply by seeing, simply by touching, simply by remembering, simply by praying to, simply by bowing before, simply by hearing about or simply by sowing this tree, there is always auspiciousness. Anyone who comes in touch with the ''tulasī'' tree in the above-mentioned ways lives eternally in the Vaikuṇṭha world."
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NOD 10 (1970)

2021-12-03T15:38:28Z

Samruddhi:

[[Category:Nectar of Devotion (1970)|N10]]
<div style="float:left">[[File:Go-previous.png|link=Nectar of Devotion (1970)]] '''[[Nectar of Devotion (1970)]], Techniques of Hearing and Memorizing'''</div>
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The beginning of Kṛṣṇa consciousness and devotional service is hearing, in Sanskrit called ''śravaṇam''. All people should be given the chance to come and join devotional parties so that they may hear. This hearing is very important for progressing in Kṛṣṇa consciousness. When one links his ears to give aural reception to the transcendental vibrations he can quickly become purified and cleansed in the heart. Lord Caitanya has affirmed that this hearing is very important. It cleanses the heart of the contaminated soul so that he becomes quickly qualified to enter into devotional service and to understand Kṛṣṇa consciousness.

In the ''Garuḍa Purāṇa'' the stress on hearing is expressed very nicely. It is said there: "The state of conditioned life in the material world is just like a man lying unconscious, having been bitten by a snake. This is because both such unconscious states can be ended by the sound of a ''mantra''." When a man is snake-bitten he does not die immediately, but first becomes unconscious and remains in a comatose condition. Anyone who is in the material world is also sleeping, as he is ignorant of his actual self or his actual duty and his relationship with God. So materialistic life means that one is bitten by the snake of ''māyā'', illusion, and thus, without any Kṛṣṇa consciousness, he is almost dead. Now the so-called dead man bitten by a snake can be brought back again to life by the chanting of some ''mantra''. There are expert chanters of these ''mantras'' who can perform this feat. Similarly, one can be brought back into Kṛṣṇa consciousness from the deadly unconscious state of material life by hearing of the ''mahā-mantra'': Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

In the Fourth Canto of ''Śrīmad-Bhāgavatam'', [[SB 4.29.39-40|29th Chapter, 37th verse]], the importance of hearing of the pastimes of the Lord is stated by Śukadeva Gosvāmī to Mahārāj Parīkṣit: "My dear King, one should stay at a place where the great ''ācāryas'' (holy teachers) speak about the transcendental activities of the Lord, and one should give aural reception to the nectarean river flowing from the moonlike faces of such great personalities. If someone eagerly continues to hear such transcendental sounds, then certainly he will become freed from all material hunger, thirst, fear and lamentation, as well as all illusions of material existence."

Śrī Caitanya Mahāprabhu also recommended this process of hearing as a means of self realization in the present age of Kali. In this age it is very difficult to follow thoroughly the regulative principles and studies of the ''Vedas'' which were formerly recommended. However, if one gives aural reception to the sound vibrated by great devotees and ''ācāryas'', that alone will give him relief from all material contamination. Therefore it is the recommendation of Caitanya Mahāprabhu that one should simply hear from authorities who are actually devotees of the Lord. Hearing from professional men will not help. If we hear from those who are actually self realized, then the nectarean rivers, like those which are flowing on the moon planet, will flow into our ears. This is the metaphor used in the above verse.

As is stated in the ''Bhagavad-gītā'', "A materialistic person can give up his material hankerings only by becoming situated in Kṛṣṇa consciousness." Unless one finds a superior engagement he will not be able to give up his inferior engagement. In the material world everyone is engaged in the illusory activities of inferior energy, but when one is given the opportunity to relish the activities of the superior energy performed by Kṛṣṇa, then he forgets all his lesser pleasures. When Kṛṣṇa speaks on the battlefield of Kurukṣetra, to the materialistic person it appears that this is simply talk between two friends, but actually it is a river of nectar flowing down from the mouth of Śrī Kṛṣṇa. Arjuna gave aural reception to such vibrations, and thus he became freed from all the illusions of material problems.

In the Twelfth Canto of ''Śrīmad-Bhāgavatam'', [[SB 12.3.15|3rd Chapter, 12th verse]], it is stated: "A person who desires unalloyed devotional service to Lord Kṛṣṇa, who is praised by transcendental sound vibrations, should always hear about His glorification and transcendental qualities. This will surely kill all kinds of inauspiciousness in the heart."

Also, in the [[SB 10.14.8|Tenth Canto, 14th Chapter, 8th verse]], it is said: "My dear Lord, any person who is constantly awaiting Your causeless mercy to be bestowed upon him, and who goes on suffering the resultant actions of his past misdeeds, offering You respectful obeisances from the core of his heart, is surely eligible to become liberated, for it has become his rightful claim."

This statement of ''Śrīmad-Bhāgavatam'' should be the guide of all devotees. A devotee should not expect immediate relief from the reactions of his past misdeeds. No conditioned soul is free from such reactionary experiences because material existence means continued suffering or enjoying of past activities. If one has finished his material activities then there is no more birth. This is only possible when one begins Kṛṣṇa conscious activities, because such activities do not produce reaction. Therefore, as soon as one becomes perfect in Kṛṣṇa conscious activities, he is not going to take birth again in this material world. A devotee who is not perfectly freed from the resultant actions should therefore continue to act in Kṛṣṇa consciousness seriously, even though there may be so many impediments. When such impediments arise he should simply think of Kṛṣṇa and expect His mercy. That is the only solace. If the devotee passes his days in that spirit, it is certain that he is going to be promoted to the abode of the Lord. By such activities, he earns his claim to enter into the kingdom of God. The exact word used in this verse is ''dāyabhāk''. ''Dāyabhāk'' refers to a son's becoming the lawful inheritor of the property of the father. In a similar way, a pure devotee who is prepared to undergo all kinds of tribulations in executing Kṛṣṇa consciousness duties becomes lawfully qualified to enter into the transcendental abode.

Remembrance

Some way or other, if someone establishes in his mind his continuous relationship with Kṛṣṇa, this relationship is called remembrance. About this remembrance there is a nice statement in the ''Viṣṇu Purāṇa'', where it is said: "Simply by remembering the Supreme Personality of Godhead all living entities become eligible for all kinds of auspiciousness. Therefore let me always remember the Lord, who is unborn and eternal." In the ''Padma Purāṇa'' the same remembrance is explained as follows: "Let me offer my respectful obeisances unto the Supreme Lord Kṛṣṇa, because if someone remembers Him, either at the time of death or during his span of life, he becomes freed from all sinful reactions."

Meditation

Meditation means to engage the mind in thinking of the form of the Lord, of the qualities of the Lord, of the activities of the Lord and of the service of the Lord. Meditation does not mean anything impersonal or void. According to Vedic literature, meditation is always on the form of Viṣṇu.

In the ''Nṛsiṁha Purāṇa'' there is a statement about meditation on the form of the Lord. It is said there: "Meditation focusing on the lotus feet of the Supreme Personality of Godhead has been accepted as transcendental and beyond the experience of material pain and pleasure. By such meditation even one who is grossly miscreant can be delivered from the sinful reactions of his life."

In the ''Viṣṇu-dharma'' there is a statement about meditation on the transcendental quality of the Lord. It is said, "Persons who are constantly engaged in Kṛṣṇa consciousness, and who remember the transcendental qualities of the Lord, become free from all reactions to sinful activities, and after being so cleansed they become fit to enter into the kingdom of God." In other words, no one can enter into the kingdom of God without being freed from all sinful reactions. Sinful reactions can be avoided simply by remembering the form, qualities, pastimes, etc., of the Lord.

In the ''Padma Purāṇa'' there is a statement about remembering the activities of the Lord: "A person who is always engaged in meditation on the sweet pastimes and wonderful activities of the Lord surely becomes freed from all material contamination."

Meditation on Executing Devotional Service

In some of the ''Purāṇas'' the evidence is given that if someone is simply meditating on devotional activities, he has achieved the desired result and has seen face to face the Supreme Personality of Godhead. In this connection, there is a story in the ''Brahma-vaivarta Purāṇa'' that in the city of Pratiṣṭhānapura in South India there was once a ''brāhmaṇa'' who was not very well-to-do, but who was nevertheless satisfied in himself, thinking that because of his past misdeeds, and by the desire of Kṛṣṇa, he did not get sufficient money and opulence. So he was not at all sorry for his poor material position, and he used to live very peacefully. He was very openhearted, and sometimes he went to hear some lectures delivered by great realized souls. At one such meeting, while he was very faithfully hearing about Vaiṣṇava activities, he was informed that these activities can be performed even by meditation. In other words, if a person is unable to actually perform Vaiṣṇava activities physically, he can meditate upon the Vaiṣṇava activities and thereby acquire all of the same results. Because the ''brāhmaṇa'' was not very well-to-do financially, he decided that he would simply meditate on grand, royal devotional activities, and he began this business thusly:

Sometimes he would take his bath in the River Godāvarī. After taking his bath he would sit in a secluded place on the bank of the river, and, by practicing the ''yoga'' exercises of ''prāṇāyāma'', the usual breathing exercise, he would concentrate his mind. This breathing exercise is meant to mechanically make the mind fixed upon a particular subject. That is the result of the breathing exercise and also of the different sitting postures of ''yoga''. Formerly, even quite ordinary persons used to know how to fix the mind upon the remembrance of the Lord, and so the ''brāhmaṇa'' was doing this. When he had fixed the form of the Lord in his mind, he began to imagine in his meditations that he was dressing the Lord very nicely in costly clothing, with ornaments, helmets and other paraphernalia. Then he offered his respectful obeisances by bowing down before the Lord. After finishing the dressing he began to imagine that he was cleaning the temple very nicely. After cleansing the temple, he imagined that he had many water jugs made of gold and silver, and he took all those jugs to the river and filled them with the holy water. Not only did he collect water from Godāvarī, but he collected from the Ganges, Yamunā, Narmadā and Kāverī. Generally a Vaiṣṇava, while worshiping the Lord, collects water from all these rivers by ''mantra'' chanting. This ''brāhmaṇa'', instead of chanting some ''mantra'', imagined that he was physically securing water from all these rivers in golden and silver water pots. Then he collected all kinds of worshipful paraphernalia—flowers, fruits, incense and sandalwood pulp. He collected everything to place before the Deity. All these waters, flowers and scented articles were then very nicely offered to the Deities to Their satisfaction. Then he offered ''ārati'', and with the regulative principles he finished all these activities in the correct worshiping method.

He would daily execute similar performances as his routine work, and he continued to do so for many, many years. Then one day the ''brāhmaṇa'' imagined in his meditations that he had prepared some sweet rice with milk and sugar and offered the preparation to the Deity. However, he was not very satisfied with the offering because the sweet rice had been prepared recently and it was still very hot. (This preparation, sweet rice, should not be taken hot. The cooler the sweet rice, the better its taste.) So because the sweet rice was prepared by the ''brāhmaṇa'' very recently, he wanted to touch it so that he could know whether it was fit for eating by the Lord. As soon as he touched the sweet rice pot with his finger, he immediately was burnt by the heat of the pot. In this way, his meditation broke. Now, when he looked at his finger, he saw that it was burnt, and he was wondering in astonishment how this could have happened. Because he was simply meditating on touching the hot sweet rice, he never thought that his finger would actually become burnt.

While he was thinking like this, in Vaikuṇṭha Lord Nārāyaṇa, seated with the goddess of fortune, Lakṣmī, began to smile humorously. On seeing this smiling of the Lord, all the goddesses of fortune who were attending the Lord became very curious and asked Lord Nārāyaṇa why He was smiling. The Lord, however, did not reply to their inquisitiveness, but instead immediately sent for the ''brāhmaṇa''. An airplane sent from Vaikuṇṭha immediately brought the ''brāhmaṇa'' into Lord Nārāyaṇa's presence. When the ''brāhmaṇa'' was thus present before the Lord and the goddesses of fortune, the Lord explained the whole story. The ''brāhmaṇa'' was then fortunate enough to get an eternal place in Vaikuṇṭha in the association of the Lord and His Lakṣmīs. This shows how the Lord is all-pervading, in spite of His being locally situated in His abode. Although the Lord was present in Vaikuṇṭha, He was present also in the heart of the ''brāhmaṇa'' when he was meditating on the worshiping process. Thus, we can understand that things offered by the devotees even in meditation are accepted by the Lord, and they help one achieve the desired result.
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NOD 9 (1970)

2021-11-28T16:04:35Z

Samruddhi:

[[Category:Nectar of Devotion (1970)|N09]]
<div style="float:left">[[File:Go-previous.png|link=Nectar of Devotion (1970)]] '''[[Nectar of Devotion (1970)]], Further Consideration of Devotional Principles'''</div>
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Blasphemy

One should not tolerate blaspheming of the Lord or His devotees. In this connection, in the [[SB 10.74.40|Tenth Canto, 70th Chapter, 25th verse]], of ''Śrīmad-Bhāgavatam'', Śukadeva Gosvāmī tells Parīkṣit Mahārāj: "My dear King, if a person, after hearing blasphemous propaganda against the Lord and His devotees, does not go away from that place, he becomes bereft of the effect of all pious activities."

In one of Lord Caitanya's ''Śikṣāṣṭaka'' verses it is stated: "The devotee should be more tolerant than the tree and more submissive than the grass. He should offer all honor to others, but may not accept any honor for himself." In spite of Lord Caitanya's being so humble and meek as a devotee, when He was informed about injuries inflicted on the body of Śrī Nityānanda, He immediately ran to the spot and wanted to kill the offenders, Jagai and Madhai. This behavior of Lord Caitanya is very significant. It shows that a Vaiṣṇava may be very tolerant and meek, foregoing everything for his personal honor, but when it is a question of the honor of Kṛṣṇa or His devotee, he will not tolerate any insult.

There are three ways of dealing with such insults. If someone is heard blaspheming by words, one should be so expert that he can defeat the opposing party by argument. If he is unable to defeat the opposing party, then the next step is that he should not just stand there meekly, but should give up his life. The third process is followed if he is unable to execute the above-mentioned two processes, and this is that one must leave the place and go away. If a devotee does not do any of the above-mentioned three processes, he falls down from his position of devotion.

Tilaka, Tulasī Beads and Flower Garlands

In the ''Padma Purāṇa'' there is a statement describing how a Vaiṣṇava should decorate his body with tilaka and beads: "Persons who put ''tulasī'' beads on the neck, who mark twelve places of their body as Viṣṇu temples with Viṣṇu's symbolic representations (the four items held in the four hands of Lord Viṣṇu—conch, mace, disk and lotus), and who have ''Viṣṇu tilaka'' on their forehead, are to be understood as the devotees of Lord Viṣṇu in this world. Their presence makes the world purified, and anywhere they remain they make that place as good as Vaikuṇṭha."

A similar statement is in the ''Skanda Purāṇa'', which says: "Persons who are decorated with ''tilaka'' or ''gopī-candana'' (a kind of clay resembling fuller's earth which is produced in certain quarters of Vṛndāvana), and who mark their bodies all over with the holy names of the Lord, and on whose neck and breast there are ''tulasī'' beads, are never approached by the Yama-dūtas." The Yama-dūtas are the constables of King Yama (the Lord of death), who punishes all sinful men. Vaiṣṇavas are never called for by such constables of Yamarāj. In the ''Śrīmad-Bhāgavatam'', in the narration of Ajāmila's deliverance, it is said that Yamarāj gave clear instructions to his assistants not to approach the Vaiṣṇavas. Vaiṣṇavas are beyond the jurisdiction of Yamarāj's activities.

In the ''Padma Purāṇa'' it is also mentioned: "A person whose body is decorated with the pulp of sandalwood, with paintings of the holy name of the Lord, is delivered from all sinful reactions, and after his death he goes directly to Kṛṣṇa-loka to live in association with the Supreme Personality of Godhead."

The next instruction is that one should put on flower garlands which are offered to the Deity. In this connection, in the [[SB 11.6.46|Eleventh Canto, 6th Chapter, 31st verse]], of ''Śrīmad-Bhāgavatam'', Uddhava says to Kṛṣṇa, "My dear Kṛṣṇa, I have taken things which You have used and enjoyed, such as garlands of flowers, saintly articles, garments and ornaments, and I eat only the remnants of Your foodstuff because I am Your menial servant. So, therefore, I am sure that I shall not be attacked by the spell of material energy." The purport of this verse is that for any person who simply follows these rules and regulations of decorating the body with the marks of ''tilaka'' of ''gopī-candana'' or sandalwood pulp, and who puts on the garlands which were offered to Kṛṣṇa, there is no question of being conquered by the spell of material energy. At the time of death, there is no question of such a person being called by the constables of Yamarāj. Even if one does not accept all the Vaiṣṇava principles, but still takes the remnants of foodstuff offered to Kṛṣṇa, or ''Kṛṣṇa-prasādam'', he will gradually become qualified to rise to the platform of a Vaiṣṇava.

Similarly, in the ''Skanda Purāṇa'' Lord Brahmā tells Nārada: "My dear Nārada, anyone who puts on his neck the flower garland which was formerly used by Kṛṣṇa becomes relieved from all disease and reactions to sinful activities, and gradually he gets liberated from the contamination of matter."

Dancing before the Deity

In the ''Dvārakā-māhātmya'' the importance of dancing before the Deity is stated by Lord Kṛṣṇa as follows: "A person who is in a jubilant spirit, who feels profound devotional ecstasy while dancing before Me, and who manifests different features of bodily expression, can burn away all the accumulated sinful reactions he has stocked up for many, many thousands of years." In the same book there is a statement by Nārada wherein he asserts: "From the body of any person who claps and dances before the Deity, showing manifestations of ecstasy, all the birds of sinful activities fly away upwards." Just as by clapping the hands one can cause many birds to fly away, similarly the birds of all sinful activities which are sitting on the body can be made to fly away simply by dancing and clapping before the Deity of Kṛṣṇa.

Bowing Down and Standing Up in Honor of the Deity

In the ''Nāradīya Purāṇa'' there is a statement about bowing down and offering respect to the Deity. It is said there: "A person who has performed a great ritualistic sacrifice and a person who has simply offered his respectful obeisances by bowing down before the Lord cannot be held as equals." The person who has executed many great sacrifices will attain the result of his pious activities, but when such results are finished, he has to take birth again on the earthly planet; whereas the person who has once offered respects, bowing down before the Deity, will not again come back to this world, because he will go directly to the abode of Kṛṣṇa.

In the ''Brahmāṇḍa Purāṇa'' it is said: "A person who sees the Lord's Ratha-yātrā car festival and then stands up to receive the Lord can purge all kinds of sinful results from his body." A similar statement is there in the ''Bhaviṣya Purāṇa'', in which it is said: "A person who follows the Ratha-yātrā car when the Rathas (Deities) pass in front or from behind, even if born of a lowly family, will surely be elevated to the position of achieving equal opulence with Viṣṇu."

Going to the Temple of Viṣṇu or to Places of Pilgrimage

It is stated in the ''Purāṇas'': "Persons who attempt to visit the holy places of pilgrimage, like Vṛndāvana, Mathurā or Dvārakā, are actually glorified. By such traveling activities, they can pass over the desert of material existence."

In the ''Hari-bhakti-sudhodaya'', there is a statement about the benefit of visiting the temples of Lord Kṛṣṇa. As we have explained previously, in Vṛndāvana, Mathurā and Dvārakā the system is that all the devotees take advantage of visiting various temples situated in those holy places. It is stated in the ''Hari-bhakti-sudhodaya'': "Persons who are impelled by pure devotional service in Kṛṣṇa consciousness and who therefore go to see the Deities of Viṣṇu in the temple will surely get relief from entering again into the prison house of a mother's womb." The conditioned soul forgets the trouble of living within the mother's womb during birth, but it is a very painful and terrible experience. In order to make an escape from this material condition, one is advised to visit a temple of Viṣṇu with devotional consciousness. Then one can very easily get out of the miserable condition of material birth.

Circumambulating the Temple of Viṣṇu

It is said in the ''Hari-bhakti-sudhodaya'': "A person who is circumambulating the Deity of Viṣṇu can counteract the circumambulation of repeated birth and death in this material world." The conditioned soul is circumambulating through repeated births and deaths on account of his material existence, and this can be counteracted simply by circumambulating the Deity in the temple.

The Cāturmāsya ceremony is observed during the four months of the rainy season in India, beginning from Śrāvaṇa (approximately July, August, September and October). During these four months, saintly persons who are accustomed to travel from one place to another to propagate Kṛṣṇa consciousness remain at one place, usually a holy place of pilgrimage. During these times, there are certain special rules and regulations which are strictly followed. It is stated in the ''Skanda Purāṇa'' that during this period, if someone circumambulates the temple of Viṣṇu at least four times, it is understood that he has traveled all over the universe. By such circumambulation, one is understood to have seen all the holy places where the Ganges water is flowing, and by following the regulative principles of Cāturmāsya one can very quickly be raised to the platform of devotional service.

Arcanā

''Arcanā'' means to worship the Deity in the temple. By executing this process one confirms himself as not body but spirit soul. In the Tenth Canto, 81st Chapter, 16th verse, of the ''Śrīmad-Bhāgavatam'', it is told how Sudāmā, an intimate friend of Kṛṣṇa, while going to the house of a ''brāhmaṇa'' murmured to himself, "Simply by worshiping Kṛṣṇa one can easily achieve all the results of heavenly opulence, liberation, supremacy over the planetary systems of the universe, all the opulences of this material world, and the mystic power of performing the ''yoga'' system."

The events leading to Sudāmā's murmuring this statement are as follows: Śrī Kṛṣṇa had ordered His friend Sudāmā to go to a ''brāhmaṇa's'' house and ask for some food. The ''brāhmaṇas'' were performing a great sacrifice, and Śrī Kṛṣṇa told Sudāmā to plead with them that He and Balarāma were feeling hungry and needed some food. When Sudāmā went there, the ''brāhmaṇas'' refused to offer anything, but the wives of the ''brāhmaṇas'', upon hearing that Śrī Kṛṣṇa wanted some foodstuff, immediately took many palatable dishes and went to offer them to Śrī Kṛṣṇa. In the ''Viṣṇu-rahasya'' also, it is stated: "Any person within this world who is engaged in the worship of Viṣṇu can very easily achieve the ever-blissful kingdom of God, known as Vaikuṇṭha."

Rendering Service to the Lord

It is stated in the ''Viṣṇu-rahasya'': "Any person who can arrange for service to the Lord in the same way that a king is given service by his attendants is surely elevated to the abode of Kṛṣṇa after death." Actually, in India, the temples are just like royal palaces. They are not ordinary buildings because the worship of Kṛṣṇa should be performed in just the way that a king is worshiped in his palace. So in Vṛndāvana there are many hundreds of temples wherein the Deity is worshiped exactly like a king. In the ''Nāradīya Purāṇa'' it is stated: "If a person stays in the Lord's temple even for a few moments, he can surely achieve the transcendental kingdom of God."

The conclusion is that those who are rich men in society should construct beautiful temples and arrange for the worship of Viṣṇu, so that people may be attracted to visit such temples and thereby be offered the opportunity of dancing before the Lord, or chanting the holy name of the Lord, or else of hearing the holy name of the Lord. In this way, everyone will be given the chance to elevate himself to the kingdom of God. In other words, even a common man, simply by visiting such a temple, will be able to attain the highest benedictions, not to mention the devotees who are constantly engaged in the service of the Lord in full Kṛṣṇa consciousness.

In this connection, there is a statement in the [[SB 4.21.31|Fourth Canto]] of the ''Śrīmad-Bhāgavatam'', wherein King Pṛthu says to his subjects: "My dear citizens, please note that the Supreme Personality of Godhead, Hari, is actually the deliverer of all fallen conditioned souls. No demigod can perform this act of delivering the conditioned souls, because the demigods themselves are conditioned. A conditioned soul cannot deliver another conditioned soul. Only Kṛṣṇa or His bona fide representative can deliver him. The Ganges water which is flowing down from the toe of Lord Viṣṇu falls upon the earthly planet and other planets and thereby delivers all the conditioned sinful living entities. So what need is there to speak of the deliverance of persons who are always engaged in the service of the Lord? There is no doubt about their liberation, even if they have stocks of sinful activities from many, many births." In other words, a person who is engaged in the worship of the Deities can minimize his stock of sinful reactions coming from many, many previous births. This process of worshiping the Deity has already been described, and one should try to follow these rules and regulations seriously.

In the ''Liṅga Purāṇa'' there is a statement about glorifying and singing about the Lord. It is said there: "A ''brāhmaṇa'' who is constantly engaged in singing the glories of the Lord is surely elevated to the same planet as the Supreme Personality of Godhead. Lord Kṛṣṇa appreciates this singing even more than the prayers offered by Lord Śiva."

When a person loudly chants the glories of the Lord's activities, qualities, form, etc., it is called ''saṅkīrtana''. ''Saṅkīrtana'' also refers to the congregational chanting of the holy name of the Lord.

In the ''Viṣṇu-dharma'' there is a statement glorifying this process of congregational chanting: "My dear King, this word ''Kṛṣṇa'' is so auspicious that anyone who chants this holy name immediately gets rid of the resultant actions of sinful activities from many, many births." That is a fact. There is the following statement in ''Caitanya-Caritāmṛta'': "A person who chants the holy name of Kṛṣṇa once can counteract the resultant actions of more sinful activities than he is able to perform." A sinful man can perform many, many sinful activities, but he is unable to perform so many that they cannot be wiped out by one single uttering of ''Kṛṣṇa.''

In the Seventh Canto, [[SB 7.9.18|9th Chapter, 17th verse]], of ''Śrīmad-Bhāgavatam'', Mahārāj Prahlāda offers the following prayers to the Lord: "My dear Lord Nṛsiṁha, if I can be elevated to the position of Your servant, then it will be possible for me to hear about Your activities. You are the supreme friend, the supreme worshipable Deity. Your pastimes are transcendental, and simply by hearing of them one can counteract all his sinful activities. Therefore, I shall not care for all those sinful activities because simply by hearing about Your pastimes I shall get out of all the contamination of material attachment."

There are many songs about the Lord's activities. For example, there is the ''Brahma-saṁhitā'', sung by Lord Brahmā, ''Nārada-pañcarātra'', sung by Nārada Muni, and ''Śrīmad-Bhāgavatam'', sung by Śukadeva Gosvāmī. If these songs are heard by any person, he can easily get out of the clutches of material contamination. There should be no difficulty in hearing these songs of God. They are coming down from many, many millions of years ago, and people are still taking advantage of them. So why, at this time, should one not take full advantage and thus become liberated?

Glorifying the Lord's Transcendental Activities

In the [[SB 1.5.22|First Canto, 5th Chapter, 22nd verse]], of the ''Śrīmad-Bhāgavatam'', Nārada Muni tells his disciple, Vyāsadeva, "My dear Vyāsa, you should know that persons who are engaged in executing austerities and penances, studying the ''Vedas'', performing big sacrifices, chanting the hymns of the Vedas, speculating on transcendental knowledge and performing charitable functions have for all their auspicious activities simply to gain a place in the association of devotees and to chant the glories of the Lord." It is indicated here that chanting and glorifying the Lord is the ultimate activity of the living entity.

Japa

When a ''mantra'' or hymn is chanted softly and slowly, that is called ''japa''. The same ''mantra'', when chanted loudly, is called ''kīrtana''. For example, the ''mahā-mantra'' (Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare) when uttered very softly only for one's own hearing is called ''japa''. The same ''mantra'', when chanted loudly for being heard by all others, is called ''kīrtana''. The ''mahā-mantra'' can be used for ''japa'' and ''kīrtana'' also. When ''japa'' is practiced it is for the personal benefit of the chanter, but when ''kīrtana'' is performed it is for the benefit of all others who may hear.

In the ''Padma Purāṇa'' there is a statement: "For any person who is chanting the holy name either softly or loudly, the paths to liberation and even heavenly happiness are at once open."

Submission

In the ''Skanda Purāṇa'' there is a statement about submission unto the lotus feet of the Lord. It is said there that those who are sober devotees can offer their submission to Kṛṣṇa in the following three ways: 1) ''samprāthanātmikā'', very feelingly offering prayers; 2) ''dainyavodhikā'', humbly submitting oneself; 3) ''lālasāmayī'', desiring some perfectional stage. This desiring some perfectional stage in spiritual life is not sense gratification. When one realizes something of his constitutional relationship with the Supreme Personality of Godhead, he understands his original position and wants to be reinstated in this position, either as friend, servant, parent or conjugal lover of Kṛṣṇa. That is called ''lālasāmayī'', or very eagerly desiring to go to one's natural position. This ''lālasāmayī'' stage of submission comes in the stage of perfect liberation, which is technically called ''svarūpa-siddhi'', when the living entity understands, by perfect spiritual advancement and revelation, his original relationship with the Lord.

Submission in Feeling

In the ''Skanda Purāṇa'' there is a statement by devotees praying to the Lord: "My Lord, I know that young girls have natural affection for young boys, and that young boys have natural affection for young girls. I am praying at Your lotus feet that my mind may become attracted unto You in the same spontaneous way." The example is very appropriate. When a young boy or girl sees a member of the opposite sex there is a natural attraction, without the need for any introduction. Without any training there is a natural attraction due to the sex impulse. This is a material example, but the devotee is praying that he may develop a similar spontaneous attachment for the Supreme Lord, free from any desire for profit and without any other cause. This natural attraction for the Lord is the perfectional stage of self realization.

In the same ''Skanda Purāṇa'' there is a statement about submission and humbleness. It is stated there: "My dear Lord, there is no sinful living entity who is more of a sinner than myself. Nor is there a greater offender than myself. I am so greatly sinful and offensive that when I come to confess my sinful activities before You, I am ashamed." This is a natural position for a devotee. As far as the conditioned soul is concerned, there is no wonder that he has some sinful activities in his past life, and this should be admitted and confessed before the Lord. As soon as this is done the Lord excuses the sincere devotee. But that does not mean that one should take advantage of the Lord's causeless mercy and expect to be excused over and over again, while he commits the same sinful activities. Such a mentality is only for shameless persons. Here it is clearly said, "When I come to confess my sinful activities I become ashamed." So if a person is not ashamed of his sinful activities and continues to commit the same sinful activities with the knowledge that the Lord will excuse him, that is a most nonsensical proposition. Such an idea is not accepted in any part of the Vedic literature. It is a fact that by chanting the holy name of the Lord one becomes washed clean of all sinful activities from his past life. But that does not mean that after being washed off, one should again begin sinful activities and expect to be washed again. These are nonsensical propositions and are not admitted in the devotional service. Someone may think: "For a whole week I may commit sinful activities, and for one day I will go to the temple or church and admit my sinful activities so that I can become washed off and again begin my sinning." This is most nonsensical and offensive and is not acceptable to the author of ''Bhakti-rasāmṛta-sindhu''.

In the ''Nārada-pañcarātra'' there is a statement of submission accompanied by the desire for perfection. The devotee says, "My dear Lord, when shall that day come when You will ask me to fan Your body, and according to Your pleasure, You will say, 'You just fan Me in this way'?" The idea in this verse is that the devotee is desiring to personally fan the body of the Supreme Personality of Godhead. That means that he is desiring to become the personal associate of the Supreme Lord. Of course, any devotee in any capacity, either as servant, friend or conjugal lover, always has direct association with the Lord. But according to his different individual taste, a person desires for just one of these relationships. Here the devotee is desiring to become a servant of the Lord and desires to fan the Lord, as does His internal energy, Lakṣmī, the goddess of fortune. He also wishes that the Personality of Godhead will be pleased to give him directions as to how to fan. This submission with transcendental desire, or ''lālasāmayī vijñapti'', is the highest perfectional stage of spiritual realization.

In the same ''Nārada-pañcarātra'', there is another expression of submission, wherein the devotee says, "My dear Lord, O lotus-eyed one, when will that day come when on the bank of the Yamunā, I shall become just like a madman and continue to chant Your holy name while incessant tears flow from my eyes?" This is another perfectional stage. Lord Caitanya also desired that "a moment will appear unto Me as twelve years of time, and the whole world will appear to Me as vacant on account of not seeing You, My dear Lord." One should feelingly pray and become eager to render his particular type of service to the Lord. This is the teaching of all great devotees, especially Lord Caitanya.

In other words, one should learn how to cry for the Lord. One should learn this small technique, and he should be very eager and actually cry to become engaged in some particular type of service. This is called ''laulyam'', and such tears are the price for the highest perfection. If one develops this ''laulyam'', or excessive eagerness for meeting and serving the Lord in a particular way, that is the price to enter into the kingdom of God. Otherwise, there is no material calculation for the value of the ticket by which one can enter the kingdom of God. The only price for such entrance is this ''laulyam lālasāmayī'', or desire and great eagerness.

Prayers

According to great learned scholars, the whole ''Bhagavad-gītā'' contains many authorized prayers, especially in the Eleventh Chapter, where Arjuna prays to the universal form of the Lord. Similarly, in the ''Gautamīya Tantra'' all the verses are called prayers. Again in the ''Śrīmad-Bhāgavatam'', there are hundreds of prayers to the Lord. So a devotee should select some of these prayers for his recitation. In the ''Skanda Purāṇa'' the glories of these prayers are stated as follows: "Devotees whose tongues are decorated always with prayers to Lord Kṛṣṇa are always given respect even by the great saintly persons and sages, and such devotees are actually worshipable by the demigods."

Those who are less intelligent want to worship different demigods for some material gain rather than worship Kṛṣṇa. But here it is stated that a devotee who is always engaged in offering prayers to the Lord is worshipable even by the demigods themselves. The pure devotees have nothing to ask from any demigod, but rather the demigods are anxious to offer prayers to the pure devotees.

In the ''Nṛsiṁha Purāṇa'' it is stated: "Any person who comes before the Deity of Lord Kṛṣṇa and begins to chant different prayers is immediately relieved from all the reactions of sinful activities and becomes eligible, without any doubt, to enter into the Vaikuṇṭha-loka."

Partaking of Prasādam

There is this specific statement in the ''Padma Purāṇa'': "A person who honors the ''prasādam'' and regularly eats it, not exactly in front of the Deity, along with ''caraṇāmṛtam'' (the water offered to the lotus feet of the Lord, which is mixed with seeds of the ''tulasī'' tree), immediately can achieve the results of pious activities which are obtained through ten thousand performances of sacrificial rites."

''Caraṇāmṛtam'' is obtained in the morning while the Lord is being washed before dressing. Scented with perfumes and flowers, the water comes gliding down through His lotus feet and is collected and mixed with yogurt. In this way this ''caraṇāmṛtam'' not only becomes very tastefully flavored, but it also has tremendous spiritual value. It is described in the ''Padma Purāṇa'' that even a person who has never been able to give in charity, who has never been able to perform a great sacrifice, who has never been able to study the ''Vedas'', who has never been able to worship the Lord—or, in other words, even one who has never done any pious activities—if he simply drinks the ''caraṇāmṛtam'' which is kept in the temple, he will become eligible to enter into the kingdom of God. In the temple it is the custom that the ''caraṇāmṛtam'' be kept in a big pot. The devotees who come to visit and offer respects to the Deity very submissively take three drops of ''caraṇāmṛtam'' and feel themselves happy in transcendental bliss.

Smelling the Incense

In the ''Hari-bhakti-sudhodaya'' there is a statement about the incense which is offered in the temple: "When the devotees smell the good flavor of the incense which is offered to the Deity, they thus become cured of the poisonous effects of material contamination, as much as one becomes cured of a snake bite by smelling the prescribed medicinal herbs." The explanation of this verse is that there is an herb which is found in the jungles which expert persons know how to use to revive the consciousness of one who is bitten by a snake. Simply by smelling that herb one becomes immediately relieved of the poisonous effects of the snake bite. The same example is applicable: when a person comes to visit the temple and smells the incense offered to the Deity, he is cured at that time from all his material contamination.

Any devotee coming into the temple should always offer something to the Deity—fruit, flowers, incense, etc. If one cannot offer anything in cash, something else must be offered. In India the system is that all the ladies and gentlemen who come in the morning to visit the temple bring so many things. Even one morsel of rice or one morsel of flour can be offered. It is a regulative principle that one should not go to see a saintly person or the Deity in the temple without any offering. The offering may be very humble, or it may be priceless. Even a flower, a little fruit, a little water—whatever is possible—must be offered. So when a devotee comes to offer something to the Deity in the morning, he is sure to smell the good flavor of the incense, and then at once he will become cleansed of the poisonous effect of material existence.

It is stated in the ''Tantra-śāstra'': "If the smell of the garland which was offered to the Deity in the temple enters into the nostril of a person, immediately his bondage to sinful activities becomes cleared. And even if one has no sinful activities, still, by smelling such remnants of flowers, one can advance from māyāvādī (impersonalist) to devotee." There are several instances of this, a prime one being the advancement of the four Kumāras. They were impersonalist māyāvādīs, but after smelling the remnants of flowers and incense in the temple, they turned to become devotees. From the above verse it appears that the māyāvādīs or impersonalists are more or less contaminated. They are not pure.

It is confirmed in the ''Śrīmad-Bhāgavatam'': "One who has not washed off all reactions of sinful activities cannot be a pure devotee. A pure devotee has no more doubts about the supremacy of the Personality of Godhead, and thus he engages himself in Kṛṣṇa consciousness and devotional service." A similar statement is in the ''Agastya-saṁhitā'': Just to purify the impurities of our nostrils, we should try to smell the remnants of flowers offered to Kṛṣṇa in the temple.

Touching the Deity

In the ''Viṣṇu-dharmottara'' there is a statement about touching the lotus feet of the Lord. It is said: "Only a person who is initiated as a Vaiṣṇava and is executing devotional service in Kṛṣṇa consciousness has the right to touch the body of the Deity." In India there was agitation during Gandhi's political movement because the lowborn classes of men like street-sweepers and ''caṇḍālas'' are prohibited, according to the Vedic system, from entering the temple. Due to their unclean habits they are prohibited, but at the same time they are given other facilities so they may be elevated to the highest grade of devotional service by association with pure devotees. A man born in any family is not barred, but he must be cleansed. That cleansing process must be adopted. Gandhi wanted to make them clean simply by stamping them with a fictitious name, Hari-jana (children of God), and so there was a great tug of war between the temple owners and Gandhi's followers.

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

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

Observing Ārātrika and Celebrations of the Lord

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

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

In the ''Garuḍa Purāṇa'' it is stated: "Any person who in gladness sees the worship of the Deity in the temple will obtain the results of ''kriyā-yoga'' which are described in the ''Pañcarātra'' scripture." ''Kriyā-yoga'' is a system of practice much like practical devotional service, but it is especially meant for the mystic ''yogīs''. In other words, by this gradual process, the mystic ''yogīs'' are eventually elevated to the devotional service of the Lord.
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On account of his association with ''mahātmās'', or great souls one hundred-percent in the devotional service of the Lord, one may attain a little bit of attraction for Śrī Kṛṣṇa. But at the same time one may remain very much attached to fruitive activities and material sense enjoyment and not be prepared to undergo the different types of renunciation. Such a person, if he has unflinching attraction to Kṛṣṇa, becomes an eligible candidate for discharging devotional service.

This attraction for Kṛṣṇa consciousness in association with pure devotees is the sign of great fortune. It is confirmed by Lord Caitanya that only the fortunate persons, by the mercy of both a bona fide spiritual master and Kṛṣṇa, will get the seed of devotional service. In this connection, Lord Kṛṣṇa says in ''Śrīmad-Bhāgavatam'', [[SB 11.20.8|Eleventh Canto, Twentieth Chapter, verse 8]], "My dear Uddhava, only by exceptional fortune does someone become attracted to Me. And even if one is not completely detached from fruitive activities, or is not completely attached to devotional service, such service is quickly effective."

Devotees may be divided into three classes. The devotee in the first or uppermost class is described as follows. He is very expert in the study of relevant scriptures, and he is also expert in putting forward arguments in terms of those scriptures. He can very nicely present conclusions with perfect discretion and can consider the ways of devotional service in a decisive way. He understands perfectly that the ultimate goal of life is to attain to the transcendental loving service of Kṛṣṇa, and he knows that Kṛṣṇa is the only object of worship and love. This first-class devotee is one who has strictly followed the rules and regulations under the training of a bona fide spiritual master and has sincerely obeyed him in accord with revealed scriptures. Thus, being fully trained to preach and become a spiritual master himself, he is considered first class. The first-class devotee never deviates from the principles of higher authority, and he attains firm faith in the scriptures by understanding with all reason and arguments. When we speak of arguments and reason, it means arguments and reason on the basis of revealed scriptures. The first-class devotee is not interested in dry speculative methods meant for wasting time. In other words, one who has attained a mature determination in the matter of devotional service can be accepted as the first-class devotee.

The second-class devotee has been defined by the following symptoms: he is not very expert in arguing on the strength of revealed scripture, but he has firm faith in the objective. The purport of this description is that the second-class devotee has firm faith in the procedure of devotional service unto Kṛṣṇa, but he may sometimes fail to offer arguments and decisions on the strength of revealed scripture to an opposing party. But at the same time he is still undaunted within himself as to his decision that Kṛṣṇa is the supreme object of worship.

The neophyte or third-class devotee is one whose faith is not strong and who, at the same time, does not recognize the decision of the revealed scripture. The neophyte's faith can be changed by someone else with strong arguments or by an opposite decision. Unlike the second-class devotee, who also cannot put forward arguments and evidences from the scripture, but who still has all faith in the objective, the neophyte has no firm faith in the objective. Thus he is called the neophyte devotee.

Further classification of the neophyte devotee is made in the ''Bhagavad-gītā''. It is stated there that four classes of men—namely those who are distressed, those who are in need of money, those who are inquisitive and those who are wise—begin devotional service and come to the Lord for relief in the matter of their respective self-satisfaction. They go into some place of worship and pray to God for mitigation of material distress, or for some economic development, or to satisfy their inquisitiveness. And a wise man who simply realizes the greatness of God is also counted among the neophytes. Such beginners can be elevated to the second-class or first-class platform if they associate with pure devotees.

An example of the neophyte class is Mahārāja Dhruva. He was in need of his father's kingdom and therefore engaged himself in devotional service to the Lord. Then in the end, when he was completely purified, he declined to accept any material benediction from the Lord. Similarly, Gajendra was distressed and prayed to Kṛṣṇa for protection, after which he became a pure devotee. Similarly Sanaka, Sanātana, Sananda and Sanat-kumāra were all in the category of wise, saintly persons, and they were also attracted by devotional service. A similar thing happened to the assemblage in the Naimiṣāraṇya Forest, headed by the sage Śaunaka. They were inquisitive and were always asking Sūta Gosvāmī about Kṛṣṇa. Thus they achieved the association of a pure devotee and became pure devotees themselves. So that is the way of elevating oneself. In whatever condition one may be, if he is fortunate enough to associate with pure devotees, then very quickly he is elevated to the second-class or first-class platform.

These four types of devotees have been described in the [[BG 7 (1972)|Seventh Chapter]] of ''Bhagavad-gītā'', and they have all been accepted as pious. Without becoming pious, no one can come to devotional service. It is explained in ''Bhagavad-gītā'' that only one who has continually executed pious activities and whose sinful reactions in life have completely stopped can take to Kṛṣṇa consciousness. Others cannot. The neophyte devotees are classified into four groups—the distressed, those in need of money, the inquisitive and the wise—according to their gradations of pious activities. Without pious activities, if a man is in a distressed condition he becomes an agnostic, a communist or something like that. Because he does not firmly believe in God, he thinks that he can adjust his distressed condition by totally disbelieving in Him.

Lord Kṛṣṇa, however, has explained in the ''Gītā'' that out of these four types of neophytes, the one who is wise is very dear to Him, because a wise man, if he is attached to Kṛṣṇa, is not seeking an exchange of material benefits. A wise man who becomes attached to Kṛṣṇa does not want any return from Him, either in the form of relieving distress or in gaining money. This means that from the very beginning his basic principle of attachment to Kṛṣṇa is, more or less, love. Furthermore, due to his wisdom and study of ''śāstras'' (scriptures), he can understand also that Kṛṣṇa is the Supreme Personality of Godhead.

It is confirmed in ''Bhagavad-gītā'' that after many, many births, when one becomes actually wise, he surrenders unto Vāsudeva, knowing perfectly well that Kṛṣṇa (Vāsudeva) is the origin and cause of all causes. Therefore, he sticks to the lotus feet of Kṛṣṇa and gradually develops love for Him. Although such a wise man is very dear to Kṛṣṇa, the others are also accepted as very magnanimous, because even though they are distressed or in need of money, they have come to Kṛṣṇa for satisfaction. Thus they are accepted as liberal, broad-minded ''mahātmās''.

Without being elevated to the position of a ''jñānī'', or wise man, one cannot stick to the principle of worshiping the Supreme Personality of Godhead. The less intelligent or those whose intelligence has been taken away by the spell of ''māyā'' are attached to different demigods on account of the influence of the modes of nature. The wise man is he who has thoroughly understood that he is spirit soul and not simply a body. Because he realizes that he is spirit and Kṛṣṇa is the supreme spirit, he knows that his intimate relationship should be with Kṛṣṇa, not with this body. The distressed and the man in want of money are in the material concept of life, because distress and need of money are both in relationship with this body. One who is inquisitive may be a little above the distressed and the man in need of money, but still he is on the material platform. But a wise man who seeks Kṛṣṇa knows perfectly well that he is spirit soul, or Brahman, and that Kṛṣṇa is the supreme spirit soul, or Parabrahman. He knows that the spirit soul, being subordinate and finite, should always dovetail himself with the infinite and supreme soul, Kṛṣṇa. That is the relationship of the wise man with Kṛṣṇa.

It can be concluded that a person who is freed from the bodily concept of life is an eligible candidate for pure devotional service. It is also confirmed in the ''Bhagavad-gītā'' that after Brahman realization, when one is freed from material anxieties and can see every living entity on an equal level, he is eligible to enter into devotional service.

As stated before, there are three kinds of happiness-material, spiritual and devotional. Devotional service and the happiness due to its execution are not possible as long as one is materially affected. If someone has desire for material enjoyment or for becoming one with the Supreme, these are both considered material concepts. Because the impersonalists cannot appreciate the spiritual happiness of association and the exchange of loving affairs with the Supreme Personality of Godhead, their ultimate goal is to become one with the Lord. This concept is simply an extension of the material idea. In the material world, everyone is trying to be the topmost head man among all his fellow men or neighbors. Either communally, socially or nationally, everyone is competing to be greater than all others, in the material concept of life. This greatness can be extended to the unlimited, so that one actually wants to become one with the greatest of all, the Supreme Lord. This is also a material concept, although maybe a little more advanced.

However, the perfect spiritual concept of life is complete knowledge of one's constitutional position, in which one knows enough to dovetail himself in the transcendental loving service of the Lord. One must know that he is finite and that the Lord is infinite. Thus it is not possible to actually become one with the Lord even if one aspires for this. It is simply not possible. Therefore, anyone who has any desire or aspiration for satisfying his senses by becoming more and more important, either in the material sense or in the spiritual sense, cannot actually relish the really sweet taste of devotional service. Śrīla Rūpa Gosvāmī has therefore compared possessing these ''bhukti'' (material) and ''mukti'' (liberation) desires with being influenced by the black art of a witch: in both cases one is in trouble. ''Bhukti'' means material enjoyment, and ''mukti'' means to become freed from material anxiety and to become one with the Lord. These desires are compared to being haunted by ghosts and witches, because while these aspirations for material enjoyment or spiritual oneness with the Supreme remain, no one can relish the actual transcendental taste of devotional service.

A pure devotee never cares for liberation. Lord Caitanya Mahāprabhu prayed to Kṛṣṇa, "My dear son of Nanda, I do not want any material happiness in the shape of many followers, nor immense opulence in wealth, nor any beautiful wife, nor do I want cessation from material existence. I may take birth many times, one after another, but what I pray from You is that my devotion unto You may always remain unflinching."

The attention of a pure devotee is so much attracted to glorification of the Lord's pastimes, name, qualities, forms, etc., that the devotee does not care for ''mukti''. Śrī Bilvamaṅgala Ṭhākura has said, "If I am engaged in devotional service unto You, my dear Lord, then very easily can I perceive Your presence everywhere. And as far as liberation is concerned, I think liberation stands at my door with folded hands, waiting to serve me." To pure devotees, therefore, liberation and spiritual emancipation are not very important things.

In this connection, in the Third Canto of ''Śrīmad-Bhāgavatam'', [[SB 3.25.36|Chapter Twenty-five, verse 36]], Kapiladeva has advised His mother, Devahūti, as follows: "My dear mother, My pure devotees are charmed by seeing My different forms, the beauty of My face, the structure of My body so enchanting. My laughing, My pastimes and My glance appear to them so beautiful that their minds are always absorbed in thoughts of Me and their lives are dedicated fully unto Me. Although such people do not desire any kind of liberation or any kind of material happiness, still I give them a place among My associates in the supreme abode."

This evidence from ''Śrīmad-Bhāgavatam'' gives assurance to the pure devotee of being elevated to association with the Supreme Personality of Godhead. Śrīla Rūpa Gosvāmī remarks in this connection that one who is actually attracted by the beauty of the lotus feet of Śrī Kṛṣṇa or His service, and whose heart, by such attraction, is always full with transcendental bliss, will naturally never aspire after the liberation which is so valuable to the impersonalists.

A similar passage is also there in the [[SB 3.4.15|Third Canto, Fourth Chapter, verse 15]], of the same book, wherein Uddhava addresses Lord Kṛṣṇa and says, "My dear Lord, for persons who are engaged in Your transcendental loving service there is nothing worth obtaining from religiousness, economic development, sense gratification or liberation—although happiness from these different sources can be very easily had by them. In spite of such facilities, my dear Lord, I do not aspire to achieve any such results. My only prayer is that I may have unflinching faith and devotion unto Your lotus feet."

A similar passage appears in the [[SB 3.25.24|Third Canto, Twenty-fifth Chapter, verse 34]], wherein Kapiladeva instructs His mother and says, "My dear mother, devotees whose hearts are always filled in the service of My lotus feet and who are prepared to do anything for My satisfaction, especially those fortunate devotees who assemble together to understand My qualities, pastimes and form and thus glorify Me congregationally and derive transcendental pleasure therefrom, never desire to become one with Me. And what to speak of becoming one with Me, if they are offered a post like Mine in My abode, or opulence like Mine, or even personal association with Me with similar bodily features, they refuse to accept, because they are satisfied simply by being engaged in My devotional service."

In ''Śrīmad-Bhāgavatam'', [[SB 4.9.10|Fourth Canto, Ninth Chapter, verse 10]], King Dhruva says, "My dear Lord, the transcendental pleasure derived by meditation upon Your lotus feet, which is enjoyed by the pure devotees, cannot be approached by the transcendental pleasure derived by the impersonalists through self-realization. So how can the fruitive workers, who at most can aspire to promotion to the higher heavenly planets, understand You, and how can they be described as enjoying a happiness similar to the devotees' happiness?"
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The three categories of devotional service which Śrīla Rūpa Gosvāmī describes in ''Bhakti-rasāmṛta-sindhu'' are listed as devotional service in practice, devotional service in ecstasy and devotional service in pure love of Godhead. There are many subheadings in each of these categories. Generally it is understood that in the category of devotional service in practice there are two different qualities, devotional service in ecstasy has four qualities, and devotional service in pure love of Godhead has six qualities. These qualities will be explained by Śrīla Rūpa Gosvāmī later on.

In this connection, Śrīla Rūpa Gosvāmī suggests that the person eligible for Kṛṣṇa consciousness, or devotional service, can be classified by his particular taste. He says that devotional service is a continual process from one's previous life. No one can take to devotional service unless he has had some previous connection with it. For example, suppose in this life I practice devotional service to some extent. Even though it is not one-hundred-percent perfectly performed, whatever I have done will not be lost. In my next life, from the very point where I stop in this life, I shall begin again. In this way there is always a continuity. But even if there is no continuity, if only by chance a person takes interest in a pure devotee's instruction, he can be accepted and can advance in devotional service. Anyway, for persons who have a natural taste for understanding books like ''Bhagavad-gītā'' and ''Śrīmad-Bhāgavatam'', devotional service is easier than for those who are simply accustomed to mental speculation and argumentative processes.

To support this statement there are many authoritative assertions by the learned scholars of bygone ages. According to their general opinion, a person may become governed by certain convictions derived by his own arguments and decisions. Then another person, who may be a greater logician, will nullify these conclusions and establish another thesis. In this way the path of argument will never be safe or conclusive. ''Śrīmad-Bhāgavatam'' recommends, therefore, that one follow in the footsteps of the authorities.

Here is a general description of devotional service given by Śrī Rūpa Gosvāmī in his ''Bhakti-rasāmṛta-sindhu''. Previously, it has been stated that devotional service can be divided into three categories - namely devotional service in practice, devotional service in ecstasy and devotional service in pure love of God. Now Śrī Rūpa Gosvāmī proposes to describe devotional service in practice.

Practice means employing our senses in some particular type of work. Therefore devotional service in practice means utilizing our different sensory organs in service to Kṛṣṇa. Some of the senses are meant for acquiring knowledge, and some are meant for executing the conclusions of our thinking, feeling and willing. So practice means employing both the mind and the senses in practical devotional service. This practice is not for developing something artificial. For example, a child learns or practices to walk. This walking is not unnatural. The walking capacity is there originally in the child, and simply by a little practice he walks very nicely. Similarly, devotional service to the Supreme Lord is the natural instinct of every living entity. Even uncivilized men like the aborigines offer their respectful obeisances to something wonderful exhibited by nature's law, and they appreciate that behind some wonderful exhibition or action there is something supreme. So this consciousness, though lying dormant in those who are materially contaminated, is found in every living entity. And, when purified, this is called Kṛṣṇa consciousness.

There are certain prescribed methods for employing our senses and mind in such a way that our dormant consciousness for loving Kṛṣṇa will be invoked, as much as the child, with a little practice, can begin to walk. One who has no basic walking capacity cannot walk by practice. Similarly, Kṛṣṇa consciousness cannot be aroused simply by practice. Actually there is no such practice. When we wish to develop our innate capacity for devotional service, there are certain processes which, by our accepting and executing them, will cause that dormant capacity to be invoked. Such practice is called ''sādhana-bhakti''.

Every living entity under the spell of material energy is held to be in an abnormal condition of madness. In ''Śrīmad-Bhāgavatam'' it is said, "Generally, the conditioned soul is mad, because he is always engaged in activities which are the causes of bondage and suffering." Spirit soul in his original condition is joyful, blissful, eternal and full of knowledge. Only by his implication in material activities has he become miserable, temporary and full of ignorance. This is due to ''vikarma''. ''Vikarma'' means "actions which should not be done." Therefore, we must practice ''sādhana-bhakti'' - which means to offer ''maṅgala-ārati'' (Deity worship) in the morning, to refrain from certain material activities, to offer obeisances to the spiritual master and to follow many other rules and regulations which will be discussed here one after another. These practices will help one become cured of madness. As a man's mental disease is cured by the directions of a psychiatrist, so this ''sādhana-bhakti'' cures the conditioned soul of his madness under the spell of ''māyā'', material illusion.

Nārada Muni mentions this ''sādhana-bhakti'' in ''Śrīmad-Bhāgavatam'', [[SB 7.1.32|Seventh Canto, First Chapter, verse 32]]. He says there to King Yudhiṣṭhira, "My dear King, one has to fix his mind on Kṛṣṇa by any means." That is called Kṛṣṇa consciousness. It is the duty of the ''ācārya'', the spiritual master, to find the ways and means for his disciple to fix his mind on Kṛṣṇa. That is the beginning of ''sādhana-bhakti''.

Śrī Caitanya Mahāprabhu has given us an authorized program for this purpose, centered around the chanting of the Hare Kṛṣṇa ''mantra''. This chanting has so much power that it immediately attaches one to Kṛṣṇa. That is the beginning of ''sādhana-bhakti''. Somehow or other, one has to fix his mind on Kṛṣṇa. The great saint Ambarīṣa Mahārāja, although a responsible king, fixed his mind on Kṛṣṇa, and similarly anyone who tries to fix his mind in this way will very rapidly make progress in successfully reviving his original Kṛṣṇa consciousness.

Now this ''sādhana-bhakti'', or practice of devotional service, may also be divided into two parts. The first part is called service according to regulative principles: one has to follow these different regulative principles by the order of the spiritual master or on the strength of authoritative scriptures, and there can be no question of refusal. That is called ''vaidhi'', or regulated. One has to do it without argument. Another part of ''sādhana-bhakti'' is called ''rāgānugā''. ''Rāgānugā'' refers to the point at which, by following the regulative principles, one becomes a little more attached to Kṛṣṇa and executes devotional service out of natural love. For example, a person engaged in devotional service may be ordered to rise early in the morning and offer ''ārati'', which is a form of Deity worship. In the beginning, by the order of his spiritual master, one rises early in the morning and offers ''ārati'', but then he develops real attachment. When he gets this attachment, he automatically tries to decorate the Deity and prepare different kinds of dresses and thinks of different plans to execute his devotional service nicely. Although it is within the category of practice, this offering of loving service is spontaneous. So the practice of devotional service, ''sādhana-bhakti'', can be divided into two parts - namely, regulative and spontaneous.

Rūpa Gosvāmī defines the first part of devotional practice, or ''vaidhi-bhakti'', as follows: "When there is no attachment or no spontaneous loving service to the Lord, and one is engaged in the service of the Lord simply out of obedience to the order of the spiritual master or in pursuance of the scriptures, such obligatory service is called ''vaidhi-bhakti''."

These principles of ''vaidhi-bhakti'' are also described in ''Śrīmad-Bhāgavatam'', Second Canto, First Chapter, verse 5, where Śukadeva Gosvāmī instructs the dying Mahārāja Parīkṣit as to his course of action. Mahārāja Parīkṣit met Śukadeva Gosvāmī just a week before his death, and the King was perplexed as to what should be done before he was to pass on. Many other sages also arrived there, but no one could give him the proper direction. Śukadeva Gosvāmī, however, gave this direction to him as follows: "My dear King, if you want to be fearless in meeting your death next week (for actually everyone is afraid at the point of death), then you must immediately begin the process of hearing and chanting and remembering God." If one can chant and hear Hare Kṛṣṇa and always remember Lord Kṛṣṇa, then he is sure to become fearless of death, which may come at any moment.

In the statements of Śukadeva Gosvāmī it is said that the Supreme Personality of Godhead is Kṛṣṇa. Therefore Śukadeva recommends that one should always hear about Kṛṣṇa. He does not recommend that one hear and chant about the demigods. The Māyāvādīs (impersonalists) say that one may chant any name, either that of Kṛṣṇa or those of the demigods, and the result will be the same. But actually this is not a fact. According to the authorized version of ''Śrīmad-Bhāgavatam'', one has to hear and chant about Lord Viṣṇu (Kṛṣṇa) only.

So Śukadeva Gosvāmī has recommended to Parīkṣit Mahārāja that in order to be fearless of death, one has to hear and chant and remember the Supreme Personality of Godhead, Kṛṣṇa, by all means. He also mentions that the Supreme Personality of Godhead is ''sarvātmā''. ''Sarvātmā'' means "the Supersoul of everyone." Kṛṣṇa is also mentioned as ''īśvara'', the supreme controller who is situated in everyone's heart. Therefore, if some way or other we become attached to Kṛṣṇa, He will make us free from all danger. In ''Bhagavad-gītā'' it is said that anyone who becomes a devotee of the Lord is never vanquished. Others, however, are always vanquished. "Vanquished" means that after getting this human form of life, a person does not come out of the entanglement of birth and death and thus misses his golden opportunity. Such a person does not know where he is being thrown by the laws of nature.

Suppose one does not develop Kṛṣṇa consciousness in this human form of life. He will be thrown into the cycle of birth and death, involving 8,400,000 species of life, and his spiritual identity will remain lost. One does not know whether he is going to be a plant, or a beast, or a bird, or something like that, because there are so many species of life. The recommendation of Rūpa Gosvāmī for reviving our original Kṛṣṇa consciousness is that somehow or other we should apply our minds to Kṛṣṇa very seriously and thus also become fearless of death. After death we do not know our destination, because we are completely under the control of the laws of nature. Only Kṛṣṇa, the Supreme Personality of Godhead, is controller over the laws of nature. Therefore, if we take shelter of Kṛṣṇa seriously, there will be no fear of being thrown back into the cycle of so many species of life. A sincere devotee will surely be transferred to the abode of Kṛṣṇa, as affirmed in ''Bhagavad-gītā''.

In the ''Padma Purāṇa'', also, the same process is advised. There it is said that one should always remember Lord Viṣṇu. This is called ''dhyāna'', or meditation - always remembering Kṛṣṇa. It is said that one has to meditate with his mind fixed upon Viṣṇu. ''Padma Purāṇa'' recommends that one always fix his mind on the form of Viṣṇu by meditation and not forget Him at any moment. And this state of consciousness is called ''samādhi'', or trance.

We should always try to mold the activities of our lives in such a way that we will constantly remember Viṣṇu, or Kṛṣṇa. That is Kṛṣṇa consciousness. Whether one concentrates his mind on the four-handed form of Viṣṇu or on the form of two-handed Kṛṣṇa, it is the same. The ''Padma Purāṇa'' recommends: somehow or other always think of Viṣṇu, without forgetting Him under any circumstances. Actually this is the most basic of all regulative principles. For, when there is an order from a superior about doing something, there is simultaneously a prohibition. When the order is that one should always remember Kṛṣṇa, the prohibition is that one should never forget Him. Within this simple order and prohibition, all regulative principles are found complete.

This regulative principle is applicable to all ''varṇas'' and ''āśramas'', the castes and occupations of life. There are four ''varṇas'', namely the ''brāhmaṇas'' (priests and intellectuals), the ''kṣatriyas'' (warriors and statesmen), the ''vaiśyas'' (businessmen and farmers) and the ''śūdras'' (laborers and servants). There are also four standard ''āśramas'', namely ''brahmacarya'' (student life), ''gṛhastha'' (householder), ''vānaprastha'' (retired) and ''sannyāsa'' (renounced). The regulative principles are not only for the ''brahmacārīs'' (celibate students) to follow, but are applicable for all. It doesn't matter whether one is a beginner - a ''brahmacārī'' - or is very advanced - a ''sannyāsī''. The principle of remembering the Supreme Personality of Godhead constantly and not forgetting Him at any moment is meant to be followed by everyone without fail.

If this injunction is followed, then all other rules and regulations will automatically fall into line. All other rules and regulations should be treated as assistants or servants to this one basic principle. The injunctions of rules and regulations and the resultant reactions are mentioned in the Eleventh Canto of ''Śrīmad-Bhāgavatam'', [[SB 11.5.2|Fifth Chapter, verses 2 and 3]]. Camasa Muni, one of the nine sages who came to instruct King Nimi, addressed the King and said, "The four social orders, namely the ''brāhmaṇas'', the ''kṣatriyas'', the ''vaiśyas'' and the ''śūdras'', have come out of the different parts of the universal form of the Supreme Lord as follows: the ''brāhmaṇas'' have come out from the head, the ''kṣatriyas'' have come out from the arms, the ''vaiśyas'' have come out from the waist, and the ''śūdras'' have come out from the legs. Similarly, the ''sannyāsīs'' have come out from the head, the ''vānaprasthas'' from the arms, the ''gṛhasthas'' from the waist and the ''brahmacārīs'' from the legs."

These different orders of society and grades of spiritual advancement are conceived in terms of qualification. It is confirmed in ''Bhagavad-gītā'' that the four social orders and the four spiritual orders are created by the Lord Himself, in terms of different individual qualities. As the different parts of the body have different types of activities, so the social orders and spiritual orders also have different types of activities in terms of qualification and position. The target of these activities, however, is always the Supreme Personality of Godhead. As confirmed in ''Bhagavad-gītā'', "He is the supreme enjoyer." So, whether one is a ''brāhmaṇa'' or a ''śūdra'', one has to satisfy the Supreme Lord by one's activities. This is also confirmed in ''Śrīmad-Bhāgavatam'' by a verse which reads, "Everyone must be engaged in his particular duty, but the perfection of such work should be tested by how far the Lord is satisfied with such activities." The injunction herein is that one has to act according to his position, and by such activities one must either satisfy the Supreme Personality or else fall down from one's position.

For example a ''brāhmaṇa'', who is born out of the head of the Lord, has as his business to preach the transcendental Vedic sounds, or ''śabda-brahma''. Because the ''brāhmaṇa'' is the head, he has to preach the transcendental sound, and he also has to eat on behalf of the Supreme Lord. According to Vedic injunctions, when a ''brāhmaṇa'' eats it is to be understood that the Personality of Godhead is eating through him. It is not, however, that the ''brāhmaṇa'' should simply eat on behalf of the Lord and not preach the message of ''Bhagavad-gītā'' to the world. Actually, one who preaches the message of the ''Gītā'' is very dear to Kṛṣṇa, as is confirmed in the ''Gītā'' itself. Such a preacher is factually a ''brāhmaṇa'', and thus by feeding him one feeds the Supreme Lord directly.

Similarly, the ''kṣatriya'' has to protect people from the onslaughts of ''māyā''. That is his duty. For example, as soon as Mahārāja Parīkṣit saw that a black man was attempting to kill a cow, he immediately took his sword, wanting to kill the black man, whose name was Kali. That is a ''kṣatriya's'' duty. Violence is required in order to give protection. In ''Bhagavad-gītā'' Lord Kṛṣṇa directly gave His order to Arjuna to commit violence on the Battlefield of Kurukṣetra, just to give protection to the people in general.

The ''vaiśyas'' are meant for producing agricultural products, trading them and distributing them. And the working class, or ''śūdras'', are those who haven't the intelligence of the ''brāhmaṇas'' or the ''kṣatriyas'' or the ''vaiśyas'', and therefore they are meant to help these higher classes by bodily labor. In this way, there is full cooperation and spiritual advancement among all the different orders of society. And when there is no such cooperation, the members of society will fall down. That is the present position in the Kali-yuga, this age of quarrel. Nobody is doing his duty, and everyone is simply puffed up by calling himself a ''brāhmaṇa'' (intellectual) or a ''kṣatriya'' (soldier or statesman). But actually such people are without status. They are out of touch with the Supreme Personality of Godhead because they are not Kṛṣṇa conscious. Therefore, the Kṛṣṇa consciousness movement is intended to set the whole of human society in proper condition, so that everyone will be happy and take profit from developing Kṛṣṇa consciousness.

Lord Śrī Kṛṣṇa instructed Uddhava that by following the injunctions of the social and spiritual orders of human society, one can satisfy the Supreme Personality of Godhead, and as a result of such satisfaction the whole society gets all the necessities of life amply and without difficulty. This is because, after all, the Supreme Personality of Godhead maintains all other living entities. If the whole society performs its respective duties and remains in Kṛṣṇa consciousness, there is no doubt that all of its members will live very peacefully and happily. Without wanting the necessities of life, the whole world will be turned into Vaikuṇṭha, a spiritual abode. Even without being transferred to the kingdom of God, by following the injunctions of ''Śrīmad-Bhāgavatam'' and prosecuting the duties of Kṛṣṇa consciousness all human society will be happy in all respects.

There is a similar statement by Śrī Kṛṣṇa Himself to Uddhava, in the Eleventh Canto of ''Śrīmad-Bhāgavatam'', [[SB 11.27.49|Twenty-seventh Chapter, verse 49]]. The Lord says there, "My dear Uddhava, all persons are engaged in activities, whether those indicated in the revealed scriptures or ordinary worldly activities. If by the result of either of such activities they worship Me in Kṛṣṇa consciousness, then automatically they become very happy within this world, as well as in the next. Of this there is no doubt." We can conclude from this statement by Kṛṣṇa that activities in Kṛṣṇa consciousness will give everyone all perfection in all desires.

Thus the Kṛṣṇa consciousness movement is so nice that there is no need of even designating oneself ''brāhmaṇa'', ''kṣatriya'', ''vaiśya'', ''śūdra'', ''brahmacārī'', ''gṛhastha'', ''vānaprastha'' or ''sannyāsī''. Let everyone be engaged in whatever occupation he now has. Simply let him worship Lord Kṛṣṇa by the result of his activities in Kṛṣṇa consciousness. That will adjust the whole situation, and everyone will be happy and peaceful within this world. In the ''Nārada-pañcarātra'' the regulative principles of devotional service are described as follows: "Any activities sanctioned in the revealed scriptures and aiming at the satisfaction of the Supreme Personality of Godhead are accepted by saintly teachers as the regulative principles of devotional service. If one regularly executes such service unto the Supreme Personality of Godhead under the direction of a bona fide spiritual master, then gradually he rises to the platform of serving in pure love of God."
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In ''Śrīmad-Bhāgavatam'', [[SB 3.29.11-12|Third Canto, Twenty-ninth Chapter, verses 12 and 13]], Śrīla Kapiladeva, while instructing His mother, has given the following characteristics of pure devotional service: "My dear mother, those who are My pure devotees, and who have no desire for material benefit or philosophical speculation, have their minds so much engaged in My service that they are never interested in asking Me for anything—except to be engaged in that service. They do not even beg to live in My abode with Me."

There are five kinds of liberation, namely to become one with the Lord, to live with the Supreme Lord on the same planet, to have the same features as the Lord, to enjoy the same opulences as the Lord and to live as a companion of the Lord. A devotee, what to speak of rejecting material sense gratification, does not even want any of the five kinds of liberation. He is satisfied simply by discharging loving service to the Lord. That is the characteristic of pure devotion.

In the above statement by Kapiladeva from ''Śrīmad-Bhāgavatam'', the actual position of a pure devotee is described, and the primary characteristics of devotional service are also defined. Further characteristics of devotional service are described by Rūpa Gosvāmī with evidences from different scriptures. He states that there are six characteristics of pure devotional service, which are as follows:

:(1) Pure devotional service brings immediate relief from all kinds of material distress.
:(2) Pure devotional service is the beginning of all auspiciousness.
:(3) Pure devotional service automatically puts one in transcendental pleasure.
:(4) Pure devotional service is rarely achieved.
:(5) Those in pure devotional service deride even the conception of liberation.
:(6) Pure devotional service is the only means to attract Kṛṣṇa.

Kṛṣṇa is all-attractive, but pure devotional service attracts even Him. This means that pure devotional service is even transcendentally stronger than Kṛṣṇa Himself, because it is Kṛṣṇa's internal potency.

===== Relief from Material Distress =====

In ''Bhagavad-gītā'', the Lord says that one should surrender unto Him, giving up all other engagements. The Lord also gives His word there that He will protect surrendered souls from the reactions of all sinful activities. Śrīla Rūpa Gosvāmī says that the distresses from sinful activities are due both to the sins themselves and to sins committed in our past lives. Generally, one commits sinful activities due to ignorance. But ignorance is no excuse for evading the reaction—sinful activities. Sinful activities are of two kinds: those which are mature and those which are not mature. The sinful activities for which we are suffering at the present moment are called mature. The many sinful activities stored within us for which we have not yet suffered are considered immature. For example, a man may have committed criminal acts, but not yet been arrested for them. Now, as soon as he is detected, arrest is awaiting him. Similarly, for some of our sinful activities we are awaiting distresses in the future, and for others, which are mature, we are suffering at the present moment.

In this way there is a chain of sinful activities and their concomitant distresses, and the conditioned soul is suffering life after life due to these sins. He is suffering in the present life the results of sinful activities from his past life, and he is meanwhile creating further sufferings for his future life. Mature sinful activities are exhibited if one is suffering from some chronic disease, if one is suffering from some legal implication, if one is born in a low and degraded family or if one is uneducated or very ugly.

There are many results of past sinful activities for which we are suffering at the present moment, and we may be suffering in the future due to our present sinful activities. But all of these reactions to sinful deeds can immediately be stopped if we take to Kṛṣṇa consciousness. As evidence for this, Rūpa Gosvāmī quotes from [[SB 11.14.18|''Śrīmad-Bhāgavatam'', Eleventh Canto, Fourteenth Chapter, verse 19]]. This verse is in connection with Lord Kṛṣṇa's instruction to Uddhava, where He says, "My dear Uddhava, devotional service unto Me is just like a blazing fire which can burn into ashes unlimited fuel supplied to it." The purport is that as the blazing fire can burn any amount of fuel to ashes, so devotional service to the Lord in Kṛṣṇa consciousness can burn up all the fuel of sinful activities. For example, in the ''Gītā'' Arjuna thought that fighting was a sinful activity, but Kṛṣṇa engaged him on the battlefield under His order, and so the fighting became devotional service. Therefore, Arjuna was not subjected to any sinful reaction.

Śrīla Rūpa Gosvāmī quotes another verse from the Third Canto of ''Śrīmad-Bhāgavatam'', [[SB 3.33.6|Thirty-third Chapter, verse 6]], in which Devahūti addresses her son, Kapiladeva, and says, "My dear Lord, there are nine different kinds of devotional service, beginning from hearing and chanting. Anyone who hears about Your pastimes, who chants about Your glories, who offers You obeisances, who thinks of You and, in this way, executes any of the nine kinds of devotional service—even if he is born in a family of dog-eaters (the lowest grade of mankind) — becomes immediately qualified to perform sacrifices." As such, how is it possible that anyone actually engaged in devotional service in full Kṛṣṇa consciousness has not become purified? It is not possible. One who is engaged in Kṛṣṇa consciousness and devotional service has without doubt become freed from all contaminations of material sinful activities. Devotional service therefore has the power to actually nullify all kinds of reactions to sinful deeds. A devotee is nevertheless always alert not to commit any sinful activities; this is his specific qualification as a devotee. Thus ''Śrīmad-Bhāgavatam'' states that by performing devotional service a person who was born even in a family of dog-eaters may become eligible to take part in the performance of the ritualistic ceremonies recommended in the ''Vedas''. It is implicit in this statement that a person born into a family of dog-eaters is generally not fit for performing ''yajña'', or sacrifice. The priestly caste in charge of performing these ritualistic ceremonies recommended in the ''Vedas'' is called the ''brāhmaṇa'' order. Unless one is a ''brāhmaṇa'', he cannot perform these ceremonies.

A person is born in a ''brāhmaṇa'' family or in a family of dog-eaters due to his past activities. If a person is born in a family of dog-eaters it means that his past activities were all sinful. But if even such a person takes to the path of devotional service and begins to chant the holy names of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—he is at once fit to perform the ritualistic ceremonies. This means that his sinful reactions have immediately become neutralized.

It is stated in the ''Padma Purāṇa'' that there are four kinds of effects due to sinful activities, which are listed as follows: (1) the effect which is not yet fructified, (2) the effect which is lying as seed, (3) the effect which is already mature and (4) the effect which is almost mature. It is also stated that all these four effects become immediately vanquished for those who surrender unto the Supreme Personality of Godhead, Viṣṇu, and become engaged in His devotional service in full Kṛṣṇa consciousness.

Those effects described as "almost mature" refer to the distress from which one is suffering at present, and the effects "lying as seed" are in the core of the heart, where there is a certain stock of sinful desires which are like seeds. The Sanskrit word ''kūṭam'' means that they are almost ready to produce the seed, or the effect of the seed. "An immature effect" refers to the case where the seedling has not begun. From this statement of ''Padma Purāṇa'' it is understood that material contamination is very subtle. Its beginning, its fruition and results, and how one suffers such results in the form of distress, are part of a great chain. When one catches some disease, it is often very difficult to ascertain the cause of the disease, where it originated and how it is maturing. The suffering of a disease, however, does not appear all of a sudden. It actually takes time. And as in the medical field, for precaution's sake, the doctor injects a vaccination to prevent the growing of contamination, the practical injection to stop all the fructifications of the seeds of our sinful activities is simply engagement in Kṛṣṇa consciousness.

In this connection, Śukadeva Gosvāmī speaks in the Sixth Canto of ''Śrīmad-Bhāgavatam'', [[SB 6.2.17|Second Chapter, verse 17]], about the story of Ajāmila, who began life as a fine and dutiful ''brāhmaṇa'', but in his young manhood became wholly corrupted by a prostitute. At the end of his wicked life, just by calling the name "Nārāyaṇa [Kṛṣṇa]," he was saved despite so much sin. Śukadeva points out that austerity, charity and the performance of ritualistic ceremonies for counteracting sinful activities are recommended processes, but that by performing them one cannot remove the sinful desire-seed from the heart, as was the case with Ajāmila in his youth. This sinful desire-seed can be removed only by achieving Kṛṣṇa consciousness. And this can be accomplished very easily by chanting the ''mahā-mantra'', or Hare Kṛṣṇa ''mantra'', as recommended by Śrī Caitanya Mahāprabhu. In other words, unless one adopts the path of devotional service, he cannot be one-hundred-percent clean from all the reactions of sinful activities.

By performing Vedic ritualistic activities, by giving money in charity and by undergoing austerity, one can temporarily become free from the reactions of sinful activities, but at the next moment he must again become engaged in sinful activities. For example, a person suffering from venereal disease on account of excessive indulgence in sex life has to undergo some severe pain in medical treatment, and he is then cured for the time being. But because he has not been able to remove the sex desire from his heart, he must again indulge in the same thing and become a victim of the same disease. So medical treatment may give temporary relief from the distress of such venereal disease, but unless one is trained to understand that sex life is abominable, it is impossible to be saved from such repeated distress. Similarly, the ritualistic performances, charity and austerity which are recommended in the ''Vedas'' may temporarily stop one from acting in sinful ways, but as long as the heart is not clear, one will have to repeat sinful activities again and again.

Another example given in ''Śrīmad-Bhāgavatam'' concerns the elephant who enters into a lake and takes a bath very seriously, cleansing his body thoroughly. Then as soon as he comes onto shore he again takes some dust from the earth and throws it over his body. Similarly, a person who is not trained in Kṛṣṇa consciousness cannot become completely free from the desire for sinful activities. Neither the ''yoga'' process nor philosophical speculations nor fruitive activities can save one from the seeds of sinful desires. Only by being engaged in devotional service can this be done.

There is another evidence in the Fourth Canto of ''Śrīmad-Bhāgavatam'', [[SB 4.22.39|Twenty-second Chapter, verse 39]], wherein Sanat-kumāra says, "My dear King, the false ego of a human being is so strong that it keeps him in material existence as if tied up by a strong rope. Only the devotees can cut off the knot of this strong rope very easily, by engaging themselves in Kṛṣṇa consciousness. Others, who are not in Kṛṣṇa consciousness but are trying to become great mystics or great ritual performers, cannot advance like the devotees. Therefore, it is the duty of everyone to engage himself in the activities of Kṛṣṇa consciousness in order to be freed from the tight knot of false ego and engagement in material activities."

This tight knot of false ego is due to ignorance. As long as one is ignorant about his identity, he is sure to act wrongly and thereby become entangled in material contamination. This ignorance of factual knowledge can also be dissipated by Kṛṣṇa consciousness, as is confirmed in the ''Padma Purāṇa'' as follows: "Pure devotional service in Kṛṣṇa consciousness is the highest enlightenment, and when such enlightenment is there, it is just like a blazing forest fire, killing all the inauspicious snakes of desire." The example is being given in this connection that when there is a forest fire the extensive blazing automatically kills all the snakes in the forest. There are many, many snakes on the ground of the forest, and when a fire takes place, it burns the dried foliage, and the snakes are immediately attacked. Animals who have four legs can flee from the fire or can at least try to flee, but the snakes are immediately killed. Similarly, the blazing fire of Kṛṣṇa consciousness is so strong that the snakes of ignorance are immediately killed.

===== Kṛṣṇa Consciousness Is All-auspicious =====

Śrīla Rūpa Gosvāmī has given a definition of auspiciousness. He says that actual auspiciousness means welfare activities for all the people of the world. At the present moment groups of people are engaged in welfare activities in terms of society, community or nation. There is even an attempt in the form of the United Nations for world-help activity. But due to the shortcomings of limited national activities, such a general mass welfare program for the whole world is not practically possible. The Kṛṣṇa consciousness movement, however, is so nice that it can render the highest benefit to the entire human race. Everyone can be attracted by this movement, and everyone can feel the result. Therefore, Rūpa Gosvāmī and other learned scholars agree that a broad propaganda program for the Kṛṣṇa consciousness movement of devotional service all over the world is the highest humanitarian welfare activity.

How the Kṛṣṇa consciousness movement can attract the attention of the whole world and how each and every man can feel pleasure in this Kṛṣṇa consciousness is stated in the ''Padma Purāṇa'' as follows: "A person who is engaged in devotional service in full Kṛṣṇa consciousness is to be understood to be doing the best service to the whole world and to be pleasing everyone in the world. In addition to human society, he is pleasing even the trees and animals, because they also become attracted by such a movement." A practical example of this was shown by Lord Caitanya when He was traveling through the forests of Jhārikhaṇḍa in central India for spreading His ''saṅkīrtana'' movement. The tigers, the elephants, the deer and all the other wild animals joined Him and were participating, in their own ways, by dancing and chanting Hare Kṛṣṇa.

Furthermore, a person engaged in Kṛṣṇa consciousness, acting in devotional service, can develop all the good qualities that are generally found in the demigods. It is said by Śukadeva Gosvāmī in the Fifth Canto of ''Śrīmad-Bhāgavatam'', [[SB 5.18.12|Eighteenth Chapter, verse 12]], "My dear King, persons who have unflinching faith in Kṛṣṇa and are without any duplicity can develop all the good qualities of the demigods. On account of a devotee's high grade of Kṛṣṇa consciousness, even the demigods like to live with him, and therefore it can be understood that the qualities of the demigods have developed within his body."

On the other hand, a person who is not in Kṛṣṇa consciousness has no good qualities. He may be highly educated from the academic point of view, but in the actual field of his activities he can be seen to be baser than the animals. Even though a person is highly educated academically, if he cannot go beyond the sphere of mental activities then he is sure to perform only material activities and thus remain impure. There are so many persons in the modern world who have been highly educated in the materialistic universities, but it is seen that they cannot take up the movement of Kṛṣṇa consciousness and develop the high qualities of the demigods.

For example, a Kṛṣṇa conscious boy, even if he is not very well educated by the university standard, can immediately give up all illicit sex life, gambling, meat-eating and intoxication, whereas those who are not in Kṛṣṇa consciousness, although very highly educated, are often drunkards, meat-eaters, sexmongers and gamblers. These are practical proofs of how a Kṛṣṇa conscious person becomes highly developed in good qualities, whereas a person who is not in Kṛṣṇa consciousness cannot do so. We experience that even a young boy in Kṛṣṇa consciousness is unattached to cinemas, nightclubs, naked dance shows, restaurants, liquor shops, etc. He becomes completely freed. He saves his valuable time from being extravagantly spent in the way of smoking, drinking, attending the theater and dancing.

One who is not in Kṛṣṇa consciousness usually cannot sit silently even for half an hour. The ''yoga'' system teaches that if you become silent you will realize that you are God. This system may be all right for materialistic persons, but how long will they be able to keep themselves silent? Artificially, they may sit down for so-called meditation, but immediately after their yogic performance they will engage themselves again in such activities as illicit sex life, gambling, meat-eating and many other nonsensical things. But a Kṛṣṇa conscious person gradually elevates himself without endeavoring for this so-called silent meditation. Simply because he is engaged in Kṛṣṇa consciousness he automatically gives up all this nonsense and develops a high character. One develops the highest character by becoming a pure devotee of Kṛṣṇa. The conclusion is that no one can truly have any good qualities if he is lacking Kṛṣṇa consciousness.

===== Happiness in Kṛṣṇa Consciousness =====

Śrīla Rūpa Gosvāmī has analyzed the different sources of happiness. He has divided happiness into three categories, which are (1) happiness derived from material enjoyment, (2) happiness derived by identifying oneself with the Supreme Brahman and (3) happiness derived from Kṛṣṇa consciousness.

In the ''tantra-śāstra'' Lord Śiva speaks to his wife, Satī, in this way: "My dear wife, a person who has surrendered himself at the lotus feet of Govinda and who has thus developed pure Kṛṣṇa consciousness can be very easily awarded all the perfections desired by the impersonalists; and beyond this, he can enjoy the happiness achieved by the pure devotees."

Happiness derived from pure devotional service is the highest, because it is eternal. The happiness derived from material perfection or understanding oneself to be Brahman is inferior because it is temporary. There is no preventing one's falling down from material happiness, and there is even every chance of falling down from the spiritual happiness derived out of identifying oneself with the impersonal Brahman.

It has been seen that great Māyāvādī (impersonalist) ''sannyāsīs''—very highly educated and almost realized souls—may sometimes take to political activities or to social welfare activities. The reason is that they actually do not derive any ultimate transcendental happiness in the impersonal understanding and therefore must come down to the material platform and take to such mundane affairs. There are many instances, especially in India, where these Māyāvādī ''sannyāsīs'' descend to the material platform again. But a person who is fully in Kṛṣṇa consciousness will never return to any sort of material platform. However alluring and attracting they may be, he always knows that no material welfare activities can compare to the spiritual activity of Kṛṣṇa consciousness.

The mystic perfections achieved by actually successful ''yogīs'' are eight in number. ''Aṇimā-siddhi'' refers to the power by which one can become so small that he can enter into a stone. Modern scientific improvements also enable us to enter into stone, because they provide for excavating so many subways, penetrating the hills, etc. So ''aṇimā-siddhi'', the mystic perfection of trying to enter into stone, has also been achieved by material science. Similarly, all of the ''yoga-siddhis'', or perfections, are material arts. For example, in one ''yoga-siddhi'' there is development of the power to become so light that one can float in the air or on water. That is also being performed by modern scientists. They are flying in the air, they are floating on the surface of the water, and they are traveling under the water.

After comparing all these mystic ''yoga-siddhis'' to materialistic perfections, we find that the materialistic scientists try for the same perfections. So actually there is no difference between mystic perfection and materialistic perfection. A German scholar once said that the so-called ''yoga'' perfections had already been achieved by the modern scientists, and so he was not concerned with them. He intelligently went to India to learn how he could understand his eternal relationship with the Supreme Lord by means of ''bhakti-yoga'', devotional service.

Of course, in the categories of mystic perfection there are certain processes which the material scientists have not yet been able to develop. For instance, a mystic ''yogī'' can enter into the sun planet simply by using the rays of the sunshine. This perfection is called ''laghimā''. Similarly, a ''yogī'' can touch the moon with his finger. Though the modern astronauts go to the moon with the help of spaceships, they undergo many difficulties, whereas a person with mystic perfection can extend his hand and touch the moon with his finger. This ''siddhi'' is called ''prāpti'', or acquisition. With this ''prāpti-siddhi'', not only can the perfect mystic ''yogī'' touch the moon planet, but he can extend his hand anywhere and take whatever he likes. He may be sitting thousands of miles away from a certain place, and if he likes he can take fruit from a garden there. This is ''prāpti-siddhi''.

The modern scientists have manufactured nuclear weapons with which they can destroy an insignificant part of this planet, but by the ''yoga-siddhi'' known as ''īśitā'' one can create and destroy an entire planet simply at will. Another perfection is called ''vaśitā'', and by this perfection one can bring anyone under his control. This is a kind of hypnotism which is almost irresistible. Sometimes it is found that a ''yogī'' who may have attained a little perfection in this ''vaśitā'' mystic power comes out among the people and speaks all sorts of nonsense, controls their minds, exploits them, takes their money and then goes away.

There is another mystic perfection, which is known as ''prākāmya'' (magic). By this ''prākāmya'' power one can achieve anything he likes. For example, one can make water enter into his eye and then again come out from within the eye. Simply by his will he can perform such wonderful activities.

The highest perfection of mystic power is called ''kāmāvasāyitā''. This is also magic, but whereas the ''prākāmya'' power acts to create wonderful effects within the scope of nature, ''kāmāvasāyitā'' permits one to contradict nature—in other words, to do the impossible. Of course, one can derive great amounts of temporary happiness by achieving such yogic materialistic perfections.

Foolishly, people who are enamored of the glimmer of modern materialistic advancement are thinking that the Kṛṣṇa consciousness movement is for less intelligent men. "I am better off being busy with my material comforts—maintaining a nice apartment, family and sex life." These people do not know that at any moment they can be kicked out of their material situation. Due to ignorance, they do not know that real life is eternal. The temporary comforts of the body are not the goal of life, and it is due only to darkest ignorance that people become enamored of the glimmering advancement of material comforts. Śrīla Bhaktivinoda Ṭhākura has therefore said that the advancement of material knowledge renders a person more foolish, because it causes one to forget his real identity by its glimmer. This is doom for him, because this human form of life is meant for getting out of material contamination. By the advancement of material knowledge, people are becoming more and more entangled in material existence. They have no hope of being liberated from this catastrophe.

In the ''Hari-bhakti-sudhodaya'' it is stated that Prahlāda Mahārāja, a great devotee of the Lord, prayed to Nṛsiṁhadeva (the half-lion, half-man incarnation) as follows: "My dear Lord, I repeatedly pray unto Your lotus feet that I may simply be stronger in devotional service. I simply pray that my Kṛṣṇa consciousness may be more strong and steady, because happiness derived out of Kṛṣṇa consciousness and devotional service is so powerful that with it one can have all the other perfections of religiousness, economic development, sense gratification and even the attainment of liberation from material existence."

Actually, a pure devotee does not aspire after any of these perfections, because the happiness derived from devotional service in Kṛṣṇa consciousness is so transcendental and so unlimited that no other happiness can compare to it. It is said that even one drop of happiness in Kṛṣṇa consciousness stands beyond comparison with an ocean of happiness derived from any other activity. Thus, any person who has developed even a little quantity of pure devotional service can very easily kick out all the other kinds of happiness derived from religiousness, economic development, sense gratification and liberation.

There was a great devotee of Lord Caitanya known as Kholāvecā Śrīdhara, who was a very poor man. He was doing a small business selling cups made from the leaves of plantain trees, and his income was almost nothing. Still, he was spending fifty percent of his small income on the worship of the Ganges, and with the other fifty percent he was somehow living. Lord Caitanya once revealed Himself to this confidential devotee, Kholāvecā Śrīdhara, and offered him any opulence he liked. But Śrīdhara informed the Lord that he did not want any material opulence. He was quite happy in his present position and wanted only to gain unflinching faith and devotion unto the lotus feet of Lord Caitanya. That is the position of pure devotees. If they can be engaged twenty-four hours each day in devotional service they do not want anything else, not even the happiness of liberation or of becoming one with the Supreme.

In the ''Nārada-pañcarātra'' it is also said that any person who has developed even a small amount of devotional service doesn't care a fig for any kind of happiness derived from religiousness, economic development, sense gratification or the five kinds of liberation. Any kind of happiness derived from religiousness, economic development, liberation or sense gratification cannot even dare to enter into the heart of a pure devotee. It is stated that as the personal attendants and maidservants of a queen follow the queen with all respect and obeisances, similarly the joys of religiousness, economic development, sense gratification and liberation follow the devotional service of the Lord. In other words, a pure devotee does not lack any kind of happiness derived from any source. He does not want anything but service to Kṛṣṇa, but even if he should have another desire, the Lord fulfills this without the devotee's asking.

===== The Rareness of Pure Devotional Service =====

In the preliminary phase of spiritual life there are different kinds of austerities, penances and similar processes for attaining self-realization. However, even if an executor of these processes is without any material desire, he still cannot achieve devotional service. And aspiring by oneself alone to achieve devotional service is also not very hopeful, because Kṛṣṇa does not agree to award devotional service to merely anyone. Kṛṣṇa can easily offer a person material happiness or even liberation, but He does not agree very easily to award a person engagement in His devotional service. Devotional service can in fact be attained only through the mercy of a pure devotee. In the ''Caitanya-caritāmṛta'' ([[''CC Madhya'' 19.151|Madhya 19.151]]) it is said, "By the mercy of the spiritual master who is a pure devotee and by the mercy of Kṛṣṇa one can achieve the platform of devotional service. There is no other way."

The rarity of devotional service is also confirmed in the ''tantra-śāstra'', where Lord Śiva says to Satī, "My dear Satī, if one is a very fine philosopher, analyzing the different processes of knowledge, he can achieve liberation from the material entanglement. By performance of the ritualistic sacrifices recommended in the ''Vedas'' one can be elevated to the platform of pious activities and thereby enjoy the material comforts of life to the fullest extent. But all such endeavors can hardly offer anyone devotional service to the Lord, not even if one tries for it by such processes for many, many thousands of births."

In ''Śrīmad-Bhāgavatam'' it is also confirmed by Prahlāda Mahārāja that merely by personal efforts or by the instructions of higher authorities one cannot attain to the stage of devotional service. One must become blessed by the dust of the lotus feet of a pure devotee, who is completely freed from the contamination of material desires.

In the [[SB 5.6.18|Fifth Canto of ''Śrīmad-Bhāgavatam'', Sixth Chapter, verse 18]], Nārada also says to Yudhiṣṭhira, "My dear King, it is Lord Kṛṣṇa, known as Mukunda, who is the eternal protector of the Pāṇḍavas and the Yadus. He is also your spiritual master and instructor in every respect. He is the only worshipable God for you. He is very dear and affectionate, and He is the director of all your activities, both individual and familial. And what's more, He sometimes carries out your orders as if He were your messenger! My dear King, how very fortunate you are, because for others all these favors given to you by the Supreme Lord would not even be dreamt of." The purport to this verse is that the Lord easily offers liberation, but He rarely agrees to offer a soul devotional service, because by devotional service the Lord Himself becomes purchased by the devotee.

===== The Happiness of Becoming One with the Supreme =====

Śrīla Rūpa Gosvāmī says that if ''brahmānanda'', or the happiness of becoming one with the Supreme, is multiplied by one trillionfold, it still cannot compare to an atomic fraction of the happiness derived from the ocean of devotional service.

In the ''Hari-bhakti-sudhodaya'' Prahlāda Mahārāja, while satisfying Lord Nṛsiṁhadeva by his prayers, says, "My dear Lord of the universe, I am feeling transcendental pleasure in Your presence and have become merged in the ocean of happiness. I now consider the happiness of ''brahmānanda'' to be no more than the water in the impression left by a cow's hoof in the earth, compared to this ocean of bliss." Similarly, it is confirmed in the ''Bhāvārtha-dīpikā'', Śrīdhara Svāmī's commentary on the ''Śrīmad-Bhāgavatam'', "My dear Lord, some of the fortunate persons who are swimming in the ocean of Your nectar of devotion, and who are relishing the nectar of the narration of Your pastimes, certainly know ecstasies which immediately minimize the value of the happiness derived from religiousness, economic development, sense gratification and liberation. Such a transcendental devotee regards any kind of happiness other than devotional service as no better than straw in the street."

===== Attracting Kṛṣṇa =====

Śrīla Rūpa Gosvāmī has stated that devotional service attracts even Kṛṣṇa. Kṛṣṇa attracts everyone, but devotional service attracts Kṛṣṇa. The symbol of devotional service in the highest degree is Rādhārāṇī. Kṛṣṇa is called Madana-mohana, which means that He is so attractive that He can defeat the attraction of thousands of Cupids. But Rādhārāṇī is still more attractive, for She can even attract Kṛṣṇa. Therefore devotees call Her Madana-mohana-mohinī—the attractor of the attractor of Cupid.

To perform devotional service means to follow in the footsteps of Rādhārāṇī, and devotees in Vṛndāvana put themselves under the care of Rādhārāṇī in order to achieve perfection in their devotional service. In other words, devotional service is not an activity of the material world; it is directly under the control of Rādhārāṇī. In ''Bhagavad-gītā'' it is confirmed that the m''ahātmās'', or great souls, are under the protection of ''daivī prakṛti'', the internal energy—Rādhārāṇī. So, being directly under the control of the internal potency of Kṛṣṇa, devotional service attracts even Kṛṣṇa Himself.

This fact is corroborated by Kṛṣṇa in the Eleventh Canto of ''Śrīmad-Bhāgavatam'', [[SB 11.14.20|Fourteenth Chapter, verse 20]], where He says, "My dear Uddhava, you may know it from Me that the attraction I feel for devotional service rendered by My devotees is not to be attained even by the performance of mystic ''yoga'', philosophical speculation, ritualistic sacrifices, the study of ''Vedānta'', the practice of severe austerities or the giving of everything in charity. These are, of course, very nice activities, but they are not as attractive to Me as the transcendental loving service rendered by My devotees."

How Kṛṣṇa becomes attracted by the devotional service of His devotees is described by Nārada in ''Śrīmad-Bhāgavatam'', [[SB 7.10.48|Seventh Canto, Tenth Chapter, verses 48 and 49]]. There Nārada addresses King Yudhiṣṭhira while the King is appreciating the glories of the character of Prahlāda Mahārāja. A devotee always appreciates the activities of other devotees. Yudhiṣṭhira Mahārāja was appreciating the qualities of Prahlāda, and that is one symptom of a pure devotee. A pure devotee never thinks himself great; he always thinks that other devotees are greater than himself. The King was thinking, "Prahlāda Mahārāja is actually a devotee of the Lord, while I am nothing," and while thinking this he was addressed by Nārada as follows: "My dear King Yudhiṣṭhira, you [the Pāṇḍava brothers] are the only fortunate people in this world. The Supreme Personality of Godhead has appeared on this planet and is presenting Himself to you as an ordinary human being. He is always with you in all circumstances. He is living with you and covering Himself from the eyes of others. Others cannot understand that He is the Supreme Lord, but He is still living with you as your cousin, as your friend and even as your messenger. Therefore you must know that nobody in this world is more fortunate than you."

In ''Bhagavad-gītā'' when Kṛṣṇa appeared in His universal form Arjuna prayed, "My dear Kṛṣṇa, I thought of You as my cousin-brother, and so I have shown disrespect to You in so many ways, calling You 'Kṛṣṇa' or 'friend.' But You are so great that I could not understand." So that was the position of the Pāṇḍavas; although Kṛṣṇa is the Supreme Personality of Godhead, the greatest among all greats, He remained with those royal brothers, being attracted by their devotion, by their friendship and by their love. That is the proof of how great this process of devotional service is. It can attract even the Supreme Personality of Godhead. God is great, but devotional service is greater than God because it attracts Him. People who are not in devotional service can never understand what great value there is in rendering service to the Lord.
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<div style="float:right">[[File:Go-previous.png|link=NOD (1982) Introduction|Introduction]] '''[[NOD (1982) Introduction|Introduction]] - [[NOD 2]]''' [[File:Go-next.png|link=NOD 2]]</div>
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KB 57 (1970)

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Samruddhi:

[[Category:Krsna The Supreme Personality of Godhead (1970)]]
<div style="float:left">'''[[Krsna The Supreme Personality of Godhead (1970)|Kṛṣṇa Book (1970)]] - Chapter 57: Five Queens Married by Kṛṣṇa'''</div>
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There was a great rumor that the five Pāṇḍava brothers, along with their mother Kuntī, had, under the plan of Dhṛtarāṣṭra, died in a fire accident in the house of shellac in which they were living. But then the five brothers were detected at the marriage ceremony of Draupadī; so again another rumor spread that the Pāṇḍavas and their mother were not dead. It was a rumor, but actually it was so; they returned to their capital city, Hastināpura, and people saw them face to face. When this news was carried to Kṛṣṇa and Balarāma, Kṛṣṇa wanted to see them personally, and therefore Kṛṣṇa decided to go to Hastināpura.

This time, Kṛṣṇa visited Hastināpura in state, as a royal prince, accompanied by His commander-in-chief, Yuyudhāna, and by many other soldiers. He had not actually been invited to visit the city, yet He went to see the Pāṇḍavas out of His affection for His great devotees. He visited the Pāṇḍavas without warning, and all of them got up from their respective seats as soon as they saw Him. Kṛṣṇa is called Mukunda because as soon as one comes in constant touch with Kṛṣṇa or sees Him in full Kṛṣṇa consciousness, one immediately becomes freed from all material anxieties. Not only that, but he immediately becomes blessed with all spiritual bliss.

On receiving Kṛṣṇa, the Pāṇḍavas became very enlivened, just as if awakened from unconsciousness or from loss of life. When a man is lying unconscious, his senses and the different parts of his body are not active, but when he regains his consciousness, the senses immediately become active. Similarly, the Pāṇḍavas received Kṛṣṇa as if they had just regained their consciousness, and so they became very much enlivened. Lord Kṛṣṇa embraced every one of them, and by the touch of the Supreme Personality of Godhead, the Pāṇḍavas immediately became freed from all reactions of material contamination, and therefore they were smiling in spiritual bliss. By seeing the face of Lord Kṛṣṇa, everyone was transcendentally satisfied. Lord Kṛṣṇa, although the Supreme Personality of Godhead, was playing the part of an ordinary human being, and thus He immediately touched the feet of Yudhiṣṭhira and Bhīma because they were His two older cousins. Arjuna embraced Kṛṣṇa as a friend of the same age, whereas the two younger brothers, namely Nakula and Sahadeva, touched the lotus feet of Kṛṣṇa to show Him respect. After an exchange of greetings according to the social etiquette befitting the position of the Pāṇḍavas and Lord Kṛṣṇa, Kṛṣṇa was offered an exalted seat. When He was comfortably seated, the newly married Draupadī, young and very beautiful in her natural feminine gracefulness, came before Lord Kṛṣṇa to offer her respectful greetings. The Yadavas who accompanied Kṛṣṇa to Hastināpura were also very respectfully received; specifically, Sātyaki, or Yuyudhāna, was also offered a nice seat. In this way, when everyone else was properly seated, the five brothers took their seats nearby Lord Kṛṣṇa.

After meeting with the five brothers, Lord Kṛṣṇa personally went to visit Śrīmatī Kuntīdevī, the mother of the Pāṇḍavas, who was also the paternal aunt of Kṛṣṇa. In offering His respects to His aunt, Kṛṣṇa also touched her feet. Kuntīdevī's eyes became wet, and, in great love, she feelingly embraced Lord Kṛṣṇa. She then inquired from Him about the well-being of her paternal family members--her brother Vasudeva, his wife, and other members of the family. Similarly, Kṛṣṇa also inquired from His aunt about the welfare of the Pāṇḍava families. Although Kuntīdevī was related to Kṛṣṇa by family ties, she knew immediately after meeting Him that He was the Supreme Personality of Godhead. She remembered the past calamities of her life and how by the grace of Kṛṣṇa the Pāṇḍavas and their mother had been saved. She knew perfectly well that no one, without Kṛṣṇa's grace, could have saved them from the fire accident designed by Dhṛtarāṣṭra and his sons. In a choked up voice, she began to narrate before Kṛṣṇa the past history of their life.

Śrīmatī Kuntī said: "My dear Kṛṣṇa, I remember the day when You sent my brother Akrūra to gather information about us. This means that You always remember us automatically. When You sent Akrūra, I could understand that there was no possibility of our being put into danger. All good fortune in our life began when You sent Akrūra to us. Since then, I have been convinced that we are not without protection. We may be put into various types of dangerous conditions by our family members, the Kurus, but I am confident that You remember us and that you always keep us safe and sound. Devotees who simply think of You are always immune from all kinds of material dangers, and what to speak of ourselves, who are personally remembered by You. So, my dear Kṛṣṇa, there is no question of bad luck; we are always in an auspicious position because of Your grace. But because You have bestowed a special favor on us, people should not mistakenly think that You are partial to some and inattentive to others. You make no such distinction. No one is Your favorite and no one is Your enemy. As the Supreme Personality of Godhead, You are equal to everyone, and everyone can take advantage of Your special protection. The fact is that although You are equal to everyone, You are especially inclined to the devotees who always think of You. The devotees are related to You by ties of love. As such, they cannot forget You even for a moment. You are present in everyone's heart, but because the devotees always remember You, You also respond accordingly. Although the mother has affection for all the children, she takes special care of the one who is fully dependent. I know certainly, my dear Kṛṣṇa, that being seated in everyone's heart, You always create auspicious situations for Your unalloyed devotees."

Then King Yudhiṣṭhira also praised Kṛṣṇa as the Supreme Personality and universal friend of everyone, but because Kṛṣṇa was taking special care of the Pāṇḍavas, King Yudhiṣṭhira said: "My dear Kṛṣṇa, we do not know what sort of pious activities we have executed in our past lives that have made You so kind and graceful to us. We know very well that the great mystics who are always engaged in meditation to capture You do not find it easy to obtain such grace, nor can they draw any personal attention from You. I cannot understand why You are so kind upon us. We are not yogīs, but, on the contrary, we are attached to material contaminations. We are householders dealing in politics, worldly affairs. I do not know why You are so kind upon us."

Being requested by King Yudhiṣṭhira, Kṛṣṇa agreed to stay in Hastināpura for four months during the rainy season. The four months of the rainy season are called Cāturmāsya. During this period, the generally itinerant preachers and ''brāhmaṇas'' stop at a certain place and live under rigid regulative principles. Although Lord Kṛṣṇa is above all regulative principles, He agreed to stay at Hastināpura out of affection for the Pāṇḍavas. Taking this opportunity of Kṛṣṇa's residence in Hastināpura, all the citizens of the town got the privilege of seeing Him now and then, and thus they merged into transcendental bliss simply by seeing Lord Kṛṣṇa eye to eye.

One day while Kṛṣṇa was staying with the Pāṇḍavas, He and Arjuna prepared themselves to go to the forest to hunt. Both of them sat down on the chariot, which flew a flag with a picture of Hanumān. Arjuna's special chariot is always marked with the picture of Hanumān, and therefore his name is also Kapidhvaja. (''Kapi'' means Hanumān, and ''dhvaja'' means "flag.") Thus Arjuna went to the forest with his bow and infallible arrows. He dressed himself with suitable protective garments, for he was to practice killing many enemies. He specifically entered that part of the forest where there were many tigers, deer and various other animals. Kṛṣṇa did not go with Arjuna to practice animal killing because He doesn't have to practice anything; He is self-sufficient. He accompanied Arjuna to see how he was practicing because in the future he would have to kill many enemies. After entering the forest, Arjuna killed many tigers, boars, bison, ''gavayas'' (a kind of wild animal), rhinoceroses, deer, hares, porcupines and similar other animals, which he pierced with his arrows. Some of the dead animals, which were fit to be offered in the sacrifices, were carried by the servants and sent to King Yudhiṣṭhira. Other ferocious animals, such as tigers and rhinoceroses, were killed only to stop disturbances in the forest. Since there are many sages and saintly persons who are residents of the forests, it is the duty of the ''kṣatriya'' kings to keep even the forest in a peaceful condition for living.

Arjuna felt tired and thirsty from hunting, and therefore he went to the bank of the Yamunā along with Kṛṣṇa. When both the Kṛṣṇas, namely Kṛṣṇa and Arjuna (Arjuna is sometimes called Kṛṣṇa, as is Draupadī), reached the bank of the Yamunā, they washed their hands and feet and mouths and drank the clear water of the Yamunā. While they were resting and drinking water, they saw a beautiful girl of marriageable age walking alone on the bank of the Yamunā. Kṛṣṇa asked His friend Arjuna to go forward and ask the girl who she was. By the order of Kṛṣṇa, Arjuna immediately approached the girl, who was very beautiful. She had an attractive body and nice glittering teeth and smiling face. Arjuna inquired, "My dear girl, you are so beautiful with your raised breasts--may I ask you who you are? We are surprised to see you loitering here alone. What is your purpose in coming here? We can guess only that you are searching after a suitable husband. If you don't mind, you can disclose your purpose. I shall try to satisfy you."

The beautiful girl was the river Yamunā personified. She replied, "Sir, I am the daughter of the sun-god, and I am now performing penance and austerity to have Lord Viṣṇu as my husband. I think He is the Supreme Person and just suitable to become my husband. I disclose my desire thus because you wanted to know it."

The girl continued, "My dear sir, I know you are the hero Arjuna; so I may further say that I'll not accept anyone as my husband besides Lord Viṣṇu, because He is the only protector of all living entities and the bestower of liberation for all conditioned souls. I shall be thankful unto you if you pray to Lord Viṣṇu to become pleased with me." The girl Yamunā knew it well that Arjuna was a great devotee of Lord Kṛṣṇa and that if he would pray, Kṛṣṇa would never deny his request. To approach Kṛṣṇa directly may sometimes be futile, but to approach Kṛṣṇa through His devotee is sure to be successful. She further told Arjuna, "My name is Kālindī, and I live within the water of the Yamunā. My father was kind enough to construct a special house for me within the waters of the Yamunā, and I have vowed to remain in the water as long as I cannot find Lord Kṛṣṇa." The message of the girl Kālindī was duly carried to Kṛṣṇa by Arjuna although Kṛṣṇa, as the Supersoul of everyone's heart, knew everything. Without further discussion, Kṛṣṇa immediately accepted Kālindī and asked her to sit down on the chariot. Then all of them approached King Yudhiṣṭhira.

After this, Kṛṣṇa was asked by King Yudhiṣṭhira to help in constructing a suitable house to be planned by the great architect Viśvakarmā, the celestial engineer in the heavenly kingdom. Kṛṣṇa immediately called for Viśvakarmā, and He made him construct a wonderful city according to the desire of King Yudhiṣṭhira. When this city was constructed, Mahārāja Yudhiṣṭhira requested Kṛṣṇa to live with them a few days more in order to give them the pleasure of His association. Lord Kṛṣṇa accepted the request of Mahārāja Yudhiṣṭhira and remained there for many days more.

In the meantime, Kṛṣṇa engaged in the pastime of offering Khāṇḍava Forest, which belonged to King Indra. Kṛṣṇa wanted to give it to Agni, the fire-god. Khāṇḍava Forest contained many varieties of drugs, and Agni required to eat them for rejuvenation. Agni, however, did not touch Khāṇḍava Forest directly, but requested Kṛṣṇa to help him. Agni knew that Kṛṣṇa was very much pleased with him because he had formerly given Him the Sudarśana disc. So in order to satisfy Agni, Kṛṣṇa became the chariot driver of Arjuna, and both went to the Khāṇḍava Forest. After Agni had eaten up the Khāṇḍava Forest, he was very much pleased. This time, he offered a specific bow known as Gāṇḍīva, four white horses, one chariot, and an invincible quiver with two specific arrows considered to be talismans, which had so much power that no warrior could counteract them. When the Khāṇḍava Forest was being devoured by the fire-god, Agni, there was a demon of the name Maya who was saved by Arjuna from the devastating fire. For this reason, that former demon became a great friend of Arjuna, and in order to please Arjuna he constructed a nice assembly house within the city constructed by Viśvakarmā. This assembly house had some corners so puzzling that when Duryodhana came to visit this house he was misdirected, accepting water as land and land as water. Duryodhana thus became insulted by the opulence of the Pāṇḍavas, and he became their determined enemy.

After a few days, Kṛṣṇa took permission from King Yudhiṣṭhira to return to Dvārakā. When He got permission, He went to His country, accompanied by Sātyaki, the leader of the Yadus who were living in Hastināpura with Him. Kālindī also returned with Kṛṣṇa to Dvārakā. After returning, Kṛṣṇa consulted many learned astrologers to find the suitable moment at which to marry Kālindī, and then He married her with great pomp. This marriage ceremony gave much pleasure to the relatives of both parties, and all of them enjoyed the great occasion.

The kings of Avantīpura (now known as Ujjain) were named Vinda and Anuvinda. Both kings were under the control of Duryodhana. They had one sister named Mitravindā, who was a very qualified, learned and elegant girl. She was the daughter of one of Kṛṣṇa's aunts. She was to select her husband in the assembly of princes, but she strongly desired to have Kṛṣṇa as her husband. During the assembly for selecting her husband, however, Kṛṣṇa was present, and He forcibly carried away Mitravindā in the presence of all other royal princes. Being unable to resist Kṛṣṇa, the princes were left simply looking at each other.

After this incident, Kṛṣṇa married the daughter of the King of Kośala. The King of Kośala Province was called Nagnajit. He was very pious and was a follower of the Vedic ritualistic ceremonies. His most beautiful daughter was named Satyā. Sometimes Satyā was called Nagnajitī, for she was the daughter of King Nagnajit. King Nagnajit wanted to give the hand of his daughter to any prince who could defeat seven very strong, stalwart bulls maintained by him. No one in the princely order could defeat the seven bulls, and therefore no one could claim the hand of Satyā. The seven bulls were very strong, and they could hardly bear even the smell of any prince. Many princes approached this kingdom and tried to subdue these bulls, but instead of controlling them, they themselves were defeated. This news was spread all over the country, and when Kṛṣṇa heard that the girl Satyā could be achieved only by defeating the seven bulls, He prepared Himself to go to the kingdom of Kośala. With many soldiers, He approached that part of the country, known as Ayodhyā, making a regular state visit.

When it was known to the King of Kośala that Kṛṣṇa had come to ask the hand of his daughter, he became very pleased. With great respect and pomp, he welcomed Kṛṣṇa to the kingdom. When Kṛṣṇa approached him, he offered Him a suitable sitting place and articles for reception. Everything appeared to be very elegant. Kṛṣṇa also offered him respectful obeisances, thinking him to be His future father-in-law.

When Satyā, the daughter of King Nagnajit, understood that Kṛṣṇa Himself had come to marry her, she was very much pleased that the husband of the goddess of fortune had so kindly come there to accept her. She had cherished the idea of marrying Kṛṣṇa for a long time and was following the principles of austerities in order to obtain her desired husband. She then began to think, "If I have performed any pious activities to the best of my capacity and if I have sincerely thought all along to have Kṛṣṇa as my husband, then Kṛṣṇa may be pleased to fulfill my long-cherished desire." She began to offer prayers to Kṛṣṇa mentally, thinking, "I do not know how the Supreme Personality of Godhead can be pleased upon me. He is the master and Lord of everyone. Even the goddess of fortune, whose place is next to the Supreme Personality of Godhead, and Lord Śiva, Lord Brahmā and many other demigods of different planets always offer their respectful obeisances unto the Lord. The Lord also sometimes descends on this earth in different incarnations in order to fulfill the desire of His devotees. He is so exalted and great that I do not know how to satisfy Him." She thought that the Supreme Personality of Godhead could be pleased only out of His own causeless mercy upon the devotee; otherwise, there was no other means to please Him. Lord Caitanya, in the same way, prayed in His ''Śikṣāṣṭaka'' verses, "My Lord, I am Your eternal servant. Somehow or other I have fallen into this material existence. If You kindly pick Me up and fix Me as an atom of dust at Your lotus feet, it will be a great favor to Your eternal servant." The Lord can be pleased only by a humble attitude in the service spirit. The more we render service unto the Lord under the direction of the spiritual master, the more we make advancement on the path of approaching the Lord. We cannot demand any grace or mercy from the Lord because of our service rendered to Him. He may accept or not accept our service, but the only means to satisfy the Lord is through the service attitude, and nothing else.

King Nagnajit was already a pious king, and having Kṛṣṇa in his palace, he began to worship Him to the best of his knowledge and capacity. He presented himself before the Lord thus: "My dear Lord, You are the proprietor of the whole cosmic manifestation, and You are Nārāyaṇa, the rest of all living creatures. You are self-sufficient and pleased with Your personal opulences, so how can I offer You anything? And how could I please You by such offering? It is not possible, because I am an insignificant living being. Actually I have no capacity to render any service unto You."

Kṛṣṇa is the Supersoul of all living creatures, so He could understand the mind of Satyā, the daughter of King Nagnajit. He was also very much pleased with the respectful worship of the King in offering Him a sitting place, eatables, residence, etc. He was appreciative, therefore, that both the girl and the father of the girl were anxious to have Him as their intimate relative. He began to smile and in a great voice said, "My dear King Nagnajit, you know very well that anyone in the princely order who is regular in his position will never ask anything from anyone, however exalted he may be. Such requests by a ''kṣatriya'' king from another person have been deliberately forbidden by the learned Vedic followers. If a ''kṣatriya'' breaks this regulation, his action is condemned by learned scholars. But in spite of this rigid regulative principle, I am asking you for the hand of your beautiful daughter just to establish our relationship in return for your great reception of Me. You may also be pleased to be informed that in our family tradition there is no scope for our offering anything in exchange for accepting your daughter. We cannot pay any price which you may impose for delivering her." In other words, Kṛṣṇa wanted the hand of Satyā from the King without fulfilling the condition of defeating the seven bulls.

After hearing the statement of Lord Kṛṣṇa, King Nagnajit said, "My dear Lord, You are the reservoir of all pleasure, all opulences and all qualities. The goddess of fortune, Lakṣmījī, always lives on Your chest. Under these circumstances, who can be a better husband for my daughter? Both myself and my daughter have always prayed for this opportunity. You are the chief of the Yadu dynasty. You may kindly know that from the very beginning I have made a vow to marry my daughter to a suitable candidate, one who can come out victorious in the test I have devised. I have imposed this test just to understand the prowess and position of my intended son-in-law. You are Lord Kṛṣṇa, and You are the chief of all heroes. I am sure You shall be able to bring these seven bulls under control without any difficulty. Until now they have never been subdued by any prince; anyone who has attempted to bring them under control has simply had his limbs broken."

King Nagnajit continued his request: "Kṛṣṇa, if You'll kindly bridle the seven bulls and bring them under control, then undoubtedly You will be selected as the desired husband of my daughter, Satyā." After hearing this statement, Kṛṣṇa could understand that the King did not want to break his vow. Thus, in order to fulfill his desire, He tightened His belt and prepared to fight with the bulls. He immediately divided Himself into seven Kṛṣṇas, and each one of Them immediately caught hold of a bull and bridled its nose, thus bringing it under control as if it were a plaything.

Kṛṣṇa's dividing Himself into seven is very significant. It was known to Satyā, the daughter of King Nagnajit, that Kṛṣṇa had already married many other wives, and still she was attached to Kṛṣṇa. In order to encourage her, He immediately expanded Himself into seven. The purport is that Kṛṣṇa is one, but He has unlimited forms of expansions. He married many hundereds of thousands of wives, but this does not mean that while He was with one wife the others were bereft of His association. Kṛṣṇa could associate with each and every wife by His expansions.

When Kṛṣṇa brought the bulls under His control by bridling their noses, their strength and pride were immediately smashed. The name and fame which the bulls had attained was thus vanquished. When the bulls had been bridled by Kṛṣṇa, He pulled them strongly, just as a child pulls a toy wooden bull. Upon seeing this advantage of Kṛṣṇa, King Nagnajit became very much astonished and immediately, with great pleasure, brought his daughter Satyā before Kṛṣṇa and handed her over to Him. Kṛṣṇa also immediately accepted Satyā as His wife. Then there was a marriage ceremony with great pomp. The queens of King Nagnajit also were very much pleased because their daughter Satyā got Kṛṣṇa as her husband. Since the King and queens were very pleased on this auspicious occasion, there was a celebration all over the city in honor of the marriage. Everywhere was heard the sounds of the conchshell and kettledrum and various other vibrations of music and song. The learned ''brāhmaṇas'' began to shower their blessings upon the newly married couple. In jubilation, all the inhabitants of the city dressed themselves with colorful garments and ornaments. King Nagnajit was so pleased that he began to give a dowry to the daughter and son-in-law, as follows.

First of all he gave them ten thousand cows and three thousand well-dressed young maidservants, ornamented up to their necks. This system of dowry is still current in India especially for ''kṣatriya'' princes. Also, when a ''kṣatriya'' prince is married, at least a dozen maidservants of similar age are given along with the bride. After giving the cows and maidservants, the King also enriched the dowry by giving 9,000 elephants and a hundred times more chariots than elephants. This means that he gave 900,000 chariots. And he gave a hundred times more horses than chariots, or 90,000,000 horses, and a hundred times more slaves than horses. Such slaves and maidservants were maintained by the royal princes with all provisions, as if they were their own children or family members. After giving this dowry as described, the king of the Kośala Province bade his daughter and great son-in-law be seated on a chariot. He allowed them to go to their home, guarded by a division of well-equipped soldiers. When they were travelling fast to their new home, his heart became enlivened with affection for them.

Before this marriage of Satyā with Kṛṣṇa, there had been many competitive engagements with the bulls of King Nagnajit, and many other princes of the Yadu dynasty and of other dynasties as well had tried to win the hand of Satyā. When the frustrated princes of the other dynasties heard that Kṛṣṇa was successful in getting the hand of Satyā by subduing the bulls, naturally they became envious. While Kṛṣṇa was traveling to Dvārakā, all the frustrated and defeated princes encircled Him and began to shower their arrows on the bridal party. When they attacked Kṛṣṇa's party and threw arrows like incessant torrents of rain, Arjuna, the best friend of Kṛṣṇa, took charge of the challenge, and he alone drove them off very easily to please his great friend Kṛṣṇa on the occasion of His marriage. He immediately took up his bow of the name Gāṇḍīva and chased away all the princes; exactly as a lion drives away all other small animals simply by chasing them, Arjuna drove away all the princes without killing even one of them. After this, the chief of the Yadu dynasty, Lord Kṛṣṇa, along with His newly married wife and a huge dowry, entered the city of Dvārakā with great pomp. Kṛṣṇa then lived there with His wife very peacefully.

Kṛṣṇa had another aunt, His father's sister, whose name was Śrutakīrti, and who was married and lived in the Kekaya province. She had a daughter whose name was Bhadrā. Bhadrā also wanted to marry Kṛṣṇa, and her brother handed her over to Him unconditionally. Kṛṣṇa also accepted her as His bona fide wife. Thereafter, Kṛṣṇa married a daughter of the king of the Madras province, and her name was Lakṣmaṇā. Lakṣmaṇā had all good qualities. She was also forcibly married by Kṛṣṇa, who took her in the same way that Garuḍa snatched the jar of nectar from the hands of the demons. Kṛṣṇa kidnapped this girl in the presence of many other princes in the assembly of her ''svayaṁvara''. ''Svayaṁvara'' is a ceremony in which the bride can select her own husband from an assembly of many princes.

The description of Kṛṣṇa's marriage with the five girls mentioned in this chapter is not sufficient. He had many other thousands of wives them. The other thousands of wives were accepted by Kṛṣṇa after killing one demon named Bhaumāsura. All these thousands of girls were held captive in the palace of Bhaumāsura, and Kṛṣṇa released them and married them.

''Thus ends the Bhaktivedanta purport of the Fifty-seventh Chapter of Kṛṣṇa, "Five Queens Married by Kṛṣṇa."''
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<div style="float:left">'''[[Krsna The Supreme Personality of Godhead (1970)|Kṛṣṇa Book (1970)]] - Chapter 55: The Story of the Syamantaka Jewel'''</div>
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There was a king of the name Satrājit within the jurisdiction of Dvārakādhāma. He was a great devotee of the sun-god, who awarded him the benediction of a jewel known as Syamantaka. Because of this Syamantaka jewel, there was a misunderstanding between King Satrājit and the Yadu dynasty. Later on the matter was settled when Satrājit voluntarily offered Kṛṣṇa his daughter, Satyabhāmā, along with the jewel Syamantaka. Not only was Satyabhāmā married to Kṛṣṇa on account of the Syamantaka jewel, but Jāmbavatī, the daughter of Jāmbavān, was also married to Kṛṣṇa. These two marriages took place before the appearance of Pradyumna, as described in the last chapter. How King Satrājit offended the Yadu dynasty and how he later on came to his senses and offered his daughter and the Syamantaka jewel to Kṛṣṇa is described as follows.

Since he was a great devotee of the sun-god, King Satrājit gradually entered into a very friendly relationship with him. The sun-god was much pleased with him and delivered to him an exceptional jewel known as Syamantaka. When this jewel was worn by Satrājit in a locket around his neck, he appeared exactly like an imitation sun-god. Putting on this jewel, he would enter the city of Dvārakā, and people would think that the sun-god had come into the city to see Kṛṣṇa. They knew that Kṛṣṇa, being the Supreme Personality of Godhead, was sometimes visited by the demigods, so while Satrājit was visiting the city of Dvārakā all the inhabitants except Kṛṣṇa took him to be the sun-god himself. Although King Satrājit was known to everyone, he could not be recognized because of the dazzling effulgence of the Syamantaka jewel.

Once, mistaking him to be the sun-god, some of the important citizens of Dvārakā immediately went to Kṛṣṇa to inform Him that the sun-god had arrived to see Him. At that time, Kṛṣṇa was playing chess. One of the important residents of Dvārakā spoke thus: "My dear Lord Nārāyaṇa, You are the Supreme Personality of Godhead. In Your plenary portion of Nārāyaṇa or Viṣṇu, You have four hands with different symbols--the conchshell, disc, club and lotus flower. You are actually the owner of everything, but in spite of Your being the Supreme Personality of Godhead, Nārāyaṇa, You have descended in Vṛndāvana to act as the child of Yaśodāmātā, who sometimes used to tie You up with her ropes, and You are celebrated, therefore, by the name Dāmodara."

That Kṛṣṇa is the Supreme Personality of Godhead, Nārāyaṇa, as accepted by the citizens of Dvārakā, was later on confirmed by the great Māyāvādī philosophical leader, Śaṅkarācārya. By accepting the Lord as impersonal, he did not reject the Lord's personal form. He meant that everything which has form in this material world is subjected to creation, maintenance and annihilation, but the Supreme Personality of Godhead, Nārāyaṇa, does not have a material form subjected to these limitations. In order to convince the less intelligent class of men who take Kṛṣṇa to be an ordinary human being, Śaṅkarācārya therefore said that God is impersonal. This impersonality means that He is not a person of this material condition. He is a transcendental personality without a material body.

The citizens of Dvārakā addressed Lord Kṛṣṇa not only as Dāmodara, but also as Govinda, which indicates that Kṛṣṇa is very affectionate to the cows and calves; and just to refer to their intimate connection with Kṛṣṇa, they addressed Him as Yadunandana. He is the son of Vasudeva, born in the Yadu dynasty. In this way, the citizens of Dvārakā concluded that they were addressing Kṛṣṇa as the supreme master of the whole universe. They addressed Kṛṣṇa in many different ways, proud of being citizens of Dvārakā who could see Kṛṣṇa daily.

When Satrājit was visiting the city of Dvārakā, the citizens felt great pride to think that although Kṛṣṇa was living in Dvārakā like an ordinary human being, the demigods were coming to see Him. Thus they informed Lord Kṛṣṇa that the sun-god, with his appealing bodily effulgence, was coming to see Him. The citizens of Dvārakā confirmed that the sun-god's coming into Dvārakā was not very wonderful, because people all over the universe who were searching after the Supreme Personality of Godhead knew that He had appeared in the family of the Yadu dynasty and was living in Dvārakā as one of the members of that family. Thus the citizens expressed their joy on this occasion. On hearing the statement of His citizens, the all-pervasive Personality of Godhead, Kṛṣṇa, simply smiled. Being pleased with the citizens of Dvārakā, Kṛṣṇa informed them that the person whom they described as the sun-god was actually King Satrājit, who had come to visit Dvārakā City to show his opulence in the form of the valuable jewel obtained from the sun-god.

Satrājit, however, did not come to see Kṛṣṇa; he was instead overwhelmed by the jewel of Syamantaka. He installed the jewel in a temple to be worshiped by ''brāhmaṇas'' he engaged for this purpose. This is an instance of a less intelligent person worshiping a material thing. In the ''Bhagavad-gītā'' it is stated that less intelligent persons, in order to get immediate results from their fruitive activities, worship the demigods who are created within this universe. The word "materialist" means one concerned with gratification of the senses within this material world. Although Kṛṣṇa later asked for this Syamantaka jewel, King Satrājit did not deliver it to him, but he installed the jewel for his purposes of worship. And who would not worship that jewel? The Syamantaka jewel was so powerful that it was daily producing a large quantity of gold. A quantity of gold is counted by a measurement called a ''bhāra''. According to Vedic formulas, one ''bhāra'' is equal to sixteen pounds of gold; one mound equals eighty-two pounds. The jewel was producing about 170 pounds of gold every day. Besides that, it is learned from Vedic literature that in whatever part of the world this jewel is worshiped there is no possibility of famine; not only that, but wherever the jewel is present, there is no possibility of anything inauspicious, such as pestilence or disease.

Lord Kṛṣṇa wanted to teach the world that the best of everything should be offered to the ruling chief of the country. King Ugrasena was the overlord of many dynasties and happened to be the grandfather of Kṛṣṇa, and Kṛṣṇa asked Satrājit to present the Syamantaka jewel to King Ugrasena. Kṛṣṇa pleaded that the best should be offered to the King. But Satrājit, being a worshiper of the demigods, had become too materialistic and, instead of accepting the request of Kṛṣṇa, thought it wiser to worship the jewel in order to get the 170 pounds of gold every day. Materialistic persons who can achieve such huge quantities of gold every day are not interested in Kṛṣṇa consciousness. Sometimes, therefore, in order to show special favor, Kṛṣṇa takes away great accumulations of materialistic wealth from a person and thus makes him a great devotee. But Satrājit refused to abide by the order of Kṛṣṇa and did not deliver the jewel to Him.

After this incident, Satrājit's younger brother, in order to display the opulence of the family, took the jewel, put it on his neck and rode on horseback into the forest making a show of his material opulence. While the brother of Satrājit, who was known as Prasena, was moving here and there in the forest, a big lion attacked him, killing both him and the horse on which he was riding, and took away the jewel to his cave. The news was received by the gorilla king, Jāmbavān, who then killed that lion in the cave and took away the jewel. Jāmbavān had been a great devotee of the Lord since the time of Lord Rāmacandra, so he did not take the valuable jewel as something he very much needed. He gave it to his young son to play with as a toy.

In the city, when Satrājit's younger brother Prasena did not return from the forest with the jewel, Satrājit became very upset. He did not know that his brother had been killed by a lion and that the lion had been killed by Jāmbavān. He was thinking instead that because Kṛṣṇa wanted that jewel and it had not been delivered to Him, Kṛṣṇa might have therefore taken the jewel away from Prasena by force and killed him. This idea grew into a rumor which was being spread by Satrājit in every part of Dvārakā.

The false rumor that Kṛṣṇa had killed Prasena and had taken away the jewel was spread everywhere like wildfire. Kṛṣṇa did not like to be defamed in that way, and therefore He decided that He would go to the forest and find the Syamantaka jewel, taking with Him some of the inhabitants of Dvārakā. Along with important men of Dvārakā, Kṛṣṇa went to search out Prasena, the brother of Satrājit, and He found him dead, killed by the lion. At the same time, Kṛṣṇa also found the lion which had been killed by Jāmbavān, who is generally called by the name Ṛkṣa. It was found that the lion had been killed by the hand of Ṛkṣa without the assistance of any weapon. Kṛṣṇa and the citizens of Dvārakā then found in the forest a great tunnel, said to be the path to Ṛkṣa's house. Kṛṣṇa knew that the inhabitants of Dvārakā would be afraid to enter the tunnel; therefore He asked them to remain outside, and He Himself entered the dark tunnel alone to find Ṛkṣa, Jāmbavān. After entering the tunnel, Kṛṣṇa saw that the very valuable jewel known as Syamantaka had been given to the son of Ṛkṣa as a toy, and in order to take the jewel from the child, He went there and stood before him. When the nurse who was taking care of Ṛkṣa's child saw Kṛṣṇa standing before her, she was afraid, thinking the valuable Syamantaka jewel might be taken away by Him. She began to cry loudly out of fear.

Hearing the nurse crying, Jāmbavān appeared on the scene in a very angry mood. Jāmbavān was actually a great devotee of Lord Kṛṣṇa, but because he was in an angry mood he could not recognize his master; he thought Him to be an ordinary man. This brings to mind the statement of the ''Bhagavad-gītā'' in which the Lord advises Arjuna to get free from anger, greed and lust in order to rise up to the spiritual platform. Lust, anger and greed run parallel in the heart and check one's progress on the spiritual path.

Not recognizing his master, Jāmbavān first challenged Him to fight. There was then a great fight between Kṛṣṇa and Jāmbavān in which they fought like two opposing vultures. Whenever there is an eatable corpse the vultures fight heartily over the prey. Kṛṣṇa and Jāmbavān first of all began fighting with weapons, then with stones, then with big trees, then hand to hand, until at last they were hitting one another with their fists, and the blows were like the striking of thunderbolts. Each was expecting victory over the other, but the fighting continued for days, both in daytime and at night, without stopping. In this way the fighting continued for twenty-eight days.

Although Jāmbavān was the strongest living entity of that time, practically all the joints of his bodily limbs became slackened and his strength reduced to practically nil after being constantly struck by the fists of Śrī Kṛṣṇa. Feeling very tired, with perspiration all over his body, Jāmbavān was astonished. Who was this opponent who was weakening him? Jāmbavān was quite aware of his own superhuman bodily strength, but when he felt tired from being struck by Kṛṣṇa, he could understand that Kṛṣṇa was no one else but his worshipable Lord, the Supreme Personality of Godhead. This incident has a special significance for devotees. In the beginning, Jāmbavān could not understand Kṛṣṇa because his vision was obscured by material attachment. He was attached to his boy and to the greatly valuable Syamantaka jewel, which he did not want to spare for Kṛṣṇa. In fact, when Kṛṣṇa came there he became angry, thinking that He had come to take away the jewel. This is the material position; although one is very strong in body, that cannot help him understand Kṛṣṇa.

In a sporting attitude, Kṛṣṇa wanted to engage in a mock fight with His devotee. As we have experienced from the pages of the ''Śrīmad-Bhāgavatam'', the Supreme Personality of Godhead has all the propensities and instincts of a human being. Sometimes, in a sportive spirit, He wishes to fight to make a show of bodily strength, and when He so desires, He selects one of His suitable devotees to give Him that pleasure. Kṛṣṇa desired this pleasure of mock fighting with Jāmbavān. Although Jāmbavān was a devotee by nature, he was without knowledge of Kṛṣṇa while giving service to the Lord by his bodily strength. But as soon as Kṛṣṇa was pleased by the fighting, Jāmbavān immediately understood that his opponent was none other than the Supreme Lord Himself. The conclusion is that he could understand Kṛṣṇa by his service. Kṛṣṇa is sometimes satisfied by fighting also.

Jāmbavān therefore said to the Lord, "My dear Lord, I can now understand who You are. You are the Supreme Personality of Godhead, Lord Viṣṇu, the source of everyone's strength, wealth, reputation, beauty, wisdom and renunciation." This statement of Jāmbavān's is confirmed by the ''Vedānta-sūtra'', wherein the Supreme Lord is declared to be the source of everything. Jāmbavān identified Lord Kṛṣṇa as the Supreme Personality, Lord Viṣṇu: "My dear Lord, You are the creator of the creators of the universal affairs." This statement is very instructive to the ordinary man, who is amazed by the activities of a person with an exceptional brain. The ordinary man is surprised to see the inventions of a great scientist, but the statement of Jāmbavān confirms that although a scientist may be a creator of many wonderful things, Kṛṣṇa is the creator of the scientist. He is not only the creator of one scientist, but of millions and trillions, all over the universe. Jāmbavān said further, "You are not only creator of the creator, but You are also creator of the material elements which are manipulated by the so-called creators." Scientists utilize the physical elements or laws of material nature and do something wonderful, but actually such laws and elements are also the creation of Kṛṣṇa. This is actual scientific understanding. Less intelligent men do not try to understand who created the brain of the scientist; they are simply satisfied by seeing the wonderful creation or invention of the scientist.

Jāmbavān continued: "My dear Lord, the time factor which combines all the physical elements is also Your representative. You are the supreme time factor in which all creation takes place, is maintained, and is finally annihilated. And not only the physical elements and the time factors but also the persons who manipulate the ingredients and advantages of creation are part and parcel of You. The living entity is not, therefore, an independent creator. By studying all factors in the right perspective, one can see that You are the supreme controller and Lord of everything. My dear Lord, I can therefore understand that You are the same Supreme Personality of Godhead whom I worship as Lord Rāmacandra. My Lord Rāmacandra wanted to construct a bridge over the ocean, and I saw personally how the ocean became agitated simply by my Lord's glancing over it. And when the whole ocean became agitated, the living entities like the whales, alligators and ''timiṅgila'' fish, all became perturbed. [The ''timiṅgila'' fish in the ocean can swallow big aquatics like whales in one gulp.] In this way the ocean was forced to give way and allow Rāmacandra to cross to the island known as Laṅkā [now supposed to be Ceylon]. This construction of a bridge over the ocean from Cape Comorin to Ceylon is still well-known to everyone. After the construction of the bridge, a fire was set all over the kingdom of Rāvaṇa. During the fighting with Rāvaṇa, each and every part of Rāvaṇa's limbs was slashed and cut into pieces by Your sharp arrows, and his head fell to the face of the earth. Now I can understand that You are none other than my Lord Rāmacandra. No one else has such immeasurable strength; no one else could defeat me in this way."

Lord Kṛṣṇa became satisfied by the prayers and statements of Jāmbavān, and to mitigate the pains of his body, He began to smear the lotus palm of His hand all over the body of Jāmbavān. Jāmbavān at once felt relieved from the fatigue of the great fight. Lord Kṛṣṇa then addressed him as King Jāmbavān, because he and not the lion was actually the king of the forest; with his naked hand, without a weopon, Jāmbavān had killed the lion. Kṛṣṇa informed Jāmbavān that He had come to him to ask for the Syamantaka jewel because since the Syamantaka jewel had been stolen His name had been defamed by the less intelligent. Kṛṣṇa plainly informed him that He had come there to ask him for the jewel in order to be free from this defamation. Jāmbavān understood the whole situation, and to satisfy the Lord he not only immediately delivered the Syamantaka jewel, but he also brought his daughter Jāmbavatī, who was of marriageable age, and presented her to Lord Kṛṣṇa.

The episode of Jāmbavatī's marriage with Kṛṣṇa and the delivery of the jewel known as Syamantaka was finished within the mountain cave. Although the fighting between Kṛṣṇa and Jāmbavān went on for twenty-eight days, the inhabitants of Dvārakā waited outside the tunnel for twelve days, and after that they decided that something undesirable must have happened. They could not understand what had actually happened for certain, and being very sorry and tired, they had returned to the city of Dvārakā.

All the members of the family, namely the mother of Kṛṣṇa, Devakī, His father Vasudeva, and His chief wife Rukmiṇī, along with all other friends, relatives and residents of the palace, became very sorry when the citizens returned home without Kṛṣṇa. Because of their natural affection for Kṛṣṇa, they began to call Satrājit ill names, for he was the cause of Kṛṣṇa's disappearance. They went to worship the goddess Candrabhāgā, praying for the return of Kṛṣṇa. The goddess was satisfied by the prayers of the citizens of Dvārakā, and she immediately offered them her benediction. Simultaneously, Kṛṣṇa appeared on the scene accompanied by His new wife Jāmbavatī, and all the inhabitants of Dvārakā and relatives of Kṛṣṇa became joyful. The inhabitants of Dvārakā became as joyful as someone receiving a dear relative back from the dead. The inhabitants of Dvārakā had concluded that Kṛṣṇa had been put into great difficulties due to the fighting; therefore, they had become almost hopeless of His return. But when they saw that Kṛṣṇa had actually returned, not alone but with a new wife, Jāmbavatī, they immediately performed another celebration ceremony.

King Ugrasena then called for a meeting of all important kings and chiefs. He also invited Satrājit, and Kṛṣṇa explained before the whole assembly the incident of the recovery of the jewel from Jāmbavān. Kṛṣṇa wanted to return the valuable jewel to King Satrājit. Satrājit, however, became ashamed because he had unnecessarily defamed Kṛṣṇa. He accepted the jewel in his hand, but he remained silent, bending his head downwards, and without speaking anything in the assembly of the kings and chiefs, he returned home with the jewel. Then he thought about how he could clear himself from the abominable action he had performed by defaming Kṛṣṇa. He was conscious that he had offended Kṛṣṇa very grievously and that he had to find a remedial measure so that Kṛṣṇa would again be pleased with him.

King Satrājit was eager to get relief from the anxiety he had foolishly created due to being attracted by a material thing, specifically the Syamantaka jewel. Satrājit was truly afflicted by the offense he had committed toward Kṛṣṇa, and he sincerely wanted to rectify it. From within, Kṛṣṇa gave him good intelligence, and Satrājit decided to hand over to Kṛṣṇa both the jewel and his beautiful daughter, Satyabhāmā. There was no alternative for mitigating the situation, and therefore he arranged the marriage ceremony of Kṛṣṇa and his beautiful daughter. He gave in charity both the jewel and his daughter to the Supreme Personality of Godhead. Satyabhāmā was so beautiful and qualified that Satrājit, in spite of being asked for the hand of Satyabhāmā by many princes, was waiting to find a suitable son-in-law. By the grace of Kṛṣṇa he decided to hand his daughter over to Him.

Lord Kṛṣṇa, being pleased upon Satrājit, informed him that He did not have any need of the Syamantaka jewel. "It is better to let it remain in the temple as you have kept it," He said, "and every one of us will derive benefit from the jewel. Because of the jewel's presence in the city of Dvārakā, there will be no more famine or disturbances created by pestilence or excessive heat and cold."

''Thus ends the Bhaktivedanta purport of the Fifty-fifth Chapter of Kṛṣṇa, "The Story of the Syamantaka Jewel."''
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KB 54 (1970)

2021-11-10T12:16:01Z

Samruddhi:

KB 53 (1970)

2021-11-10T11:37:27Z

Samruddhi:

[[Category:Krsna The Supreme Personality of Godhead (1970)]]
<div style="float:left">'''[[Krsna The Supreme Personality of Godhead (1970)|Kṛṣṇa Book (1970)]] - Chapter 53: Kṛṣṇa Defeats all the Princes and Takes Rukmiṇī Home to Dvārakā'''</div>
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All the princes led by Jarāsandha became very angry at Kṛṣṇa's kidnapping Rukmiṇī. Struck by the beauty of Rukmiṇī, they had fallen from the backs of their horses and elephants, but now they began to stand up and properly arm themselves. Picking up their bows and arrows, they began to chase Kṛṣṇa on their chariots, horses and elephants. To check their progress, the soldiers of the Yadu dynasty turned and faced them. Thus terrible fighting between the two belligerent groups began. The princes opposing Kṛṣṇa were led by Jarāsandha and they were all very expert in fighting. They began to shoot their arrows at the soldiers of Yadu just as a cloud splashes the face of a mountain with torrents of rain. Gathered on the face of a mountain, a cloud does not move very much, and therefore the force of rain is much more severe on a mountain than it is anywhere else.

The opposing princes were determined to defeat Kṛṣṇa and recapture Rukmiṇī from His custody, and they fought with Him as severely as possible. Rukmiṇī, seated by the side of Kṛṣṇa, saw arrows raining from the opposing party onto the faces of the soldiers of Yadu. In a fearful attitude, she began to look on the face of Kṛṣṇa, expressing her gratefulness that He had taken such a great risk for her sake only. Her eyes moving, she appeared to be very sorry and Kṛṣṇa could immediately understand her mind. He encouraged her with these words: "My dear Rukmiṇī, don't worry. Please rest assured that the soldiers of the Yadu dynasty will kill all the opposing soldiers without delay."

As Kṛṣṇa was speaking with Rukmiṇī, the commanders of the Yadu dynasty's soldiers, headed by Lord Balarāma, who is also known as Saṅkarṣaṇa, as well as Gadadhara, not tolerating the defiant attitude of the opposing soldiers, began to strike their horses, elephants, and chariots with arrows. As the fighting progressed, the princes and soldiers of the enemy camp began to fall from their horses, elephants and chariots. Within a very short time, it was seen that millions of severed heads, decorated with helmets and earrings, had fallen on the battlefield. The soldiers' hands were cut up along with their bows and arrows and clubs; one head was piled upon another, and one horse was piled upon another. All the infantry soldiers, as well as their camels, elephants and asses, fell down with severed heads.

When the enemy, headed by Jarāsandha, found that they were gradually being defeated by the soldiers of Kṛṣṇa, they thought it unwise to risk losing in the battle for the sake of Śiśupāla. Śiśupāla himself should have fought to rescue Rukmiṇī from the hands of Kṛṣṇa, but when the soldiers saw that Śiśupāla was not competent enough to fight with Kṛṣṇa, they decided not to lose their strength unnecessarily; therefore they ceased fighting and dispersed.

Some of the princes, as a matter of etiquette, appeared before Śiśupāla. They saw that Śiśupāla was very much discouraged, like one who has lost his wife. His face appeared to be dried up, and he had lost all his energy, and all the luster of his body had disappeared. They began to address Śiśupāla thus: "My dear Śiśupāla, don't be discouraged in this way. You belong to the royal order and are the chief amongst the fighters. There is no question of distress or happiness for a person like you because neither of these conditions is everlasting. Take courage. Don't be disappointed by this temporary reverse. After all, we are not the final actor; as puppets dance in the hands of a magician, we are all dancing by the will of the Supreme, and according to His grace only we suffer distress or enjoy happiness, which therefore balance equally in all circumstances."

The whole catastrophe of the defeat was due to the envious nature of Rukmiṇī's elder brother, Rukmī. Having seen his sister forcibly taken away by Kṛṣṇa after he had planned to marry her with Śiśupāla, Rukmī was frustrated. So he and Śiśupāla, his friend and intended brother-in-law, returned to their respective homes. Rukmī, very much agitated, was determined to personally teach Kṛṣṇa a lesson. He called for his own soldiers--a military phalanx consisting of several thousand elephants, horses, chariots and infantry--and, equipped with this military strength, he began to follow Kṛṣṇa to Dvārakā. In order to show his prestige, Rukmī began to promise before all the returning kings, "You could not help Śiśupāla marry my sister, Rukmiṇī, but I cannot allow Rukmiṇī to be taken away by Kṛṣṇa. I shall teach Him a lesson. Now I am going there." He presented himself as a big commander and vowed before all the princes present, "Unless I kill Kṛṣṇa in the fight and bring back my sister from His clutches, I shall no more return to my capital city, Kuṇḍina. I make this vow before you all, and you will see that I shall fulfill it." After thus vibrating all these boasting words, Rukmī immediately got on his chariot and told his chariot driver to pursue Kṛṣṇa. He said, "I want to fight with Him immediately. This cowherd boy has become very proud because of His tricky way of fighting with the ''kṣatriyas'', but today I shall teach Him a good lesson. Because He has the impudency to kidnap my sister, I, with my sharpened arrows, shall teach Him very good lessons indeed." Thus this unintelligent man, Rukmī, ignorant of the extent of the strength and activities of the Supreme Personality of Godhead, began to voice impudent threats.

In great stupidity he soon stood before Kṛṣṇa, telling Him repeatedly, "Stop for a minute and fight with me!" After saying this he drew his bow and directly shot three forceful arrows against Kṛṣṇa's body. Then he condemned Kṛṣṇa as the most abominable descendant of the Yadu dynasty and asked Him to stand before him for a minute so that he could teach Him a good lesson. "You are carrying away my sister just like a crow stealing clarified butter meant for use in a sacrifice. You are simply proud of Your military strength, but You cannot fight according to regulative principles. You have stolen my sister; now I shall relieve You of Your false prestige. You can keep my sister under Your possession only as long as I do not pinion You to the ground for good with my arrows."

Lord Kṛṣṇa, after hearing all these crazy words from Rukmī, immediately shot an arrow and severed the string of Rukmī's bow, making him unable to use another arrow. Rukmī immediately took another bow and shot another five arrows at Kṛṣṇa. Being attacked for the second time by Rukmī, Kṛṣṇa again severed his bowstring. Rukmī took a third bow, and Kṛṣṇa again cut off its string. This time, in order to teach Rukmī a lesson, Kṛṣṇa personally shot six arrows at him, and then He shot another eight arrows. Thus four horses were killed by four arrows, the chariot driver was killed by another arrow, and the upper portion of Rukmī's chariot, including the flag, was chopped off with the remaining three arrows.

Having run out of arrows, Rukmī took the assistance of swords, shields, tridents, lances and similar other weapons used for fighting hand-to-hand, but Kṛṣṇa immediately severed them all in the same way. Being repeatedly baffled in his attempts, Rukmī simply took his sword and ran very swiftly toward Kṛṣṇa, just as a fly proceeds toward a fire. As soon as Rukmī reached Kṛṣṇa, Kṛṣṇa cut his weapon to pieces. This time Kṛṣṇa took out His sharp sword and was about to kill him immediately, but Rukmī's sister Rukmiṇī, understanding that this time Kṛṣṇa would not excuse her brother, fell down at the lotus feet of Kṛṣṇa and in a very grievous tone, trembling with great fear, began to plead with her husband.

Rukmiṇī first addressed Kṛṣṇa as "Yogeśvara." Yogeśvara means one who is possessed of inconceivable opulence and energy. Kṛṣṇa possesses inconceivable opulence and energy, whereas Rukmiṇī's brother had only limited military potency. Kṛṣṇa is immeasurable, whereas her brother was measured in every step of his life. Therefore, Rukmī was not even comparable to an insignificant insect before the unlimited power of Kṛṣṇa. She also addressed Kṛṣṇa as the God of the gods. There are many powerful demigods, such as Lord Brahmā, Lord Śiva, Indra, and Candra; Kṛṣṇa is the Lord of all these gods, whereas Rukmiṇī's brother was not only an ordinary human being, but was, in fact, the lowest of all because he had no understanding of Kṛṣṇa. In other words, a human being who has no conception of the actual position of Kṛṣṇa is the lowest in human society. Rukmiṇī also addressed Kṛṣṇa as "Jagatpati," the master of the whole cosmic manifestation. In comparison, her brother was only an ordinary prince.

In this way, Rukmiṇī compared the position of Rukmī to that of Kṛṣṇa and very feelingly pleaded with her husband not to kill her brother just before the auspicious time of her being united with Kṛṣṇa, but to excuse him. In other words, she displayed her real position as a woman. She was happy to get Kṛṣṇa as her husband just at the moment when her marriage to another was to be performed, but she did not want it to be at the loss of her elder brother, who, after all, loved his young sister and wanted to hand her over to one who was, according to his own calculations, a better man. While Rukmiṇī was praying to Kṛṣṇa for the life of her brother, her whole body trembled, and because of her anxiety, her face appeared to by dried up, her throat became choked, and, due to her trembling, the ornaments on her body loosened and fell scattered on the ground. Lord Kṛṣṇa immediately became compassionate and agreed not to kill the foolish Rukmī. But, at the same time, He wanted to give him some light punishment, so He tied him up with a piece of cloth and snipped at his moustache, beard and hair, keeping some spots here and there.

While Kṛṣṇa was dealing with Rukmī in this way, the soldiers of the Yadu dynasty, commanded by Balarāma Himself, broke the whole strength of Rukmī's army just as an elephant in a tank discards the feeble stem of a lotus flower. In other words, as an elephant breaks the whole construction of a lotus flower while bathing in a reservoir of water, so the military strength of the Yadus broke up Rukmī's forces. Yet when the commanders of the Yadu dynasty came back to see Kṛṣṇa, they were all surprised to see the condition of Rukmī. Lord Balarāma became especially compassionate for His sister-in-law, who was newly married to His brother. In order to please Rukmiṇī, Balarāma personally untied Rukmī, and in order to further please her, Balarāma, as the elder brother of Kṛṣṇa, spoke some words of chastisement. "Kṛṣṇa, Your action is not at all satisfactory," He said. "This is an abomination very much contrary to our family tradition! To cut someone's hair and shave his moustache and beard is almost comparable to killing him. Whatever Rukmī might have been, he is now our brother-in-law, a relative of our family, and You should not have put him in such a condition."

After this, in order to pacify her, Lord Balarāma said to Rukmiṇī, "You should not be sorry because your brother has been made very odd-looking. Everyone suffers or enjoys the results of his own actions." Lord Balarāma wanted to impress upon Rukmiṇī that she should not have been sorry for the consequences suffered by her brother due to his actions. There was no need of being too affectionate toward such a brother. Lord Balarāma again turned toward Kṛṣṇa and said, "My dear Kṛṣṇa, a relative, even though he commits such a blunder and deserves to be killed, should be excused. For when such a relative is conscious of his own fault, that consciousness itself is like death. Therefore, there is no need in killing him." He again turned toward Rukmiṇī and informed her that the current duty of the ''kṣatriya'' in the human society is so fixed that, according to the principles of fighting, one's own brother may become an enemy on the opposite side. A ''kṣatriya'' does not hesitate to kill his own brother. In other words, Lord Balarāma wanted to instruct Rukmiṇī that Rukmī and Kṛṣṇa were right in not showing mercy to each other in the fighting, despite the family consideration that they happened to be brothers-in-law. Śrī Balarāma continued to inform Rukmiṇī that ''kṣatriyas'' are typical emblems of the materialistic way of life; they become puffed-up whenever there is a question of material acquisition. Therefore, when there is a fight between two belligerent ''kṣatriyas'' on account of kingdom, land, wealth, women, prestige or power, they try to put one another into the most abominable condition. Balarāma instructed Rukmiṇī that her affection toward her brother Rukmī, who had created enmity with so many persons, was a perverse consideration befitting an ordinary materialistic person. Her brother's character was not at all adorable, considering his treatment toward other friends, and yet Rukmiṇī, as an ordinary woman, was so affectionate toward him. He was not fit to be her brother, and still Rukmiṇī was lenient toward him.

"Besides that," Balarāma continued, "the consideration that a person is neutral or is one's friend or enemy is generally made by persons who are in the bodily concept of life. Such foolish persons become bewildered by the illusory energy of the Supreme Lord. The spirit soul is of the same pure quality in any embodiment of matter, but those who are not sufficiently intelligent see only the bodily differentiations of animals and men, literates and illiterates, rich and poor, and so on, which cover the pure spirit soul. Such differentiation, observed purely on the basis of the body, is exactly like differentiation between fires in terms of the different types of fuel they consume. Whatever the size and shape of the fuel, there is no such variety of size and shape of the fire which comes out. Similarly, in the sky there are no differences in size or shape."

In this way Balarāma appeased them by His moral and ethical instruction. He stated further: "This body is part of the material manifestation. The living entity or spirit soul, being in contact with matter, is transmigrating, due to illusory enjoyment, from one body to another, and that is known as material existence. This contact of the living entity with the material manifestation has neither integration nor disintegration. My dear chaste sister-in-law, the spirit soul is, of course, the cause of this material body, as much as the sun is the cause of sunlight, eyesight and the forms of material manifestation." The example of the sunshine and the material manifestation is very appropriate in the matter of understanding the living entity's contact with this material world. In the morning, there is sun rise, and the heat and light expand gradually throughout the whole day. The sun is the cause of all material production and shapes and forms; it is due to the sun that integration and disintegration of material elements take place. But as soon as the sun is set, the whole manifestation is no longer connected to the sun, which has passed from one place to another. When the sun passes from the eastern to the western hemisphere, the result of interaction due to the sunshine in the eastern hemisphere remains, but the sunshine itself is visible again on the western hemisphere. Similarly, the living entity accepts or produces different bodies and different bodily relationships in a particular circumstance, but as soon as he gives up the present body and accepts another, he has nothing to do with the former body. Similarly, the living entity has nothing to do with the next body which he accepts. He is always free from the contact of this bodily contamination. Therefore, the conclusion is that the appearance and disappearance of the body have nothing to do with the living entity, as much as the waxing and waning of the moon have nothing to do with the moon. When there is waxing of the moon, we falsely think that the moon is developing, and when there is waning of the moon we think that the moon is decreasing. Factually the moon, as it is, is always the same; it has nothing to do with such visible waxing and waning activities.

"Consciousness of material existence can be compared to sleeping and dreaming. When a man sleeps, he dreams of many nonfactual happenings, and as a result of dreaming he becomes subjected to different kinds of distress and happiness. Similarly, when person is in the dreaming condition of material consciousness, he suffers the effects of accepting a body and giving it up again in material existence. Opposite to this material consciousness is Kṛṣṇa consciousness. In other words, when a man is elevated to the platform of Kṛṣṇa consciousness he becomes free from this false conception of life."

In this way, Śrī Balarāma instructed them in spiritual knowledge. He addressed His sister-in-law thus: "Sweet, smiling Rukmiṇī, do not be aggrieved by false motives caused by ignorance. Due to false notions only one becomes unhappy, but this unhappiness is immediately removed by discussing the philosophy of actual life. Be happy on that platform only."

After hearing such enlightening instruction from Śrī Balarāma, Rukmiṇī immediately became pacified and happy and adjusted her mental condition, which was very much afflicted by seeing the degraded position of her brother, Rukmī. As far as Rukmī was concerned, neither was his promise fulfilled nor his mission successful. He had come from home with his soldiers and military phalanx to defeat Kṛṣṇa and release his sister, but on the contrary, he lost all his soldiers and military strength. He was personally much degraded, and in that condition he was very sorry; but by the grace of the Lord he could continue his life to the fixed destination. Because he was a kṣatriya, he could remember his promise that he would not return to his capital city, Kuṇḍina, without killing Kṛṣṇa and releasing his sister, which he had failed to do; therefore, he decided in anger not to return to his capital city, and he constructed a small cottage in the village known as Bhojakaṭa and began to reside there for the rest of his life.

After defeating all the opposing elements and forcibly carrying away Rukmiṇī, Kṛṣṇa brought her to His capital city, Dvārakā, and then married her according to the Vedic ritualistic principle. After this marriage, Kṛṣṇa became the King of the Yadus at Dvārakā. On the occasion of His marriage with Rukmiṇī, all the inhabitants were happy, and in every house there were great ceremonies. The inhabitants of Dvārakā City became so pleased that they dressed themselves with the nicest possible ornaments and garments, and they went to present gifts according to their means to the newly married couple, Kṛṣṇa and Rukmiṇī. All the houses of Yadupurī (Dvārakā) were decorated with flags, festoons and flowers. Each and every house had an extra gate specifically prepared for this occasion, and on both sides of the gate there were big water jugs filled with water. The whole city was flavored by the burning of high quality incense, and at night there was illumination by thousands of lamps, decorating each and every building.

The entire city appeared jubilant on the occasion of Lord Kṛṣṇa's marriage with Rukmiṇī. Everywhere in the city there was profuse decorations of banana trees and betel nut trees. These two trees are considered very auspicious in happy ceremonies. At the same time there was an assembly of many elephants, who carried the respective kings of different friendly kingdoms. It is the habit of the elephant that whenever he sees some small plants and trees, out of his sportive frivolous nature, he uproots the trees and throws them hither and thither. The elephants assembled on this occasion also scattered the banana and betel nut trees, but in spite of such intoxicated action, the whole city, with the trees thrown here and there, looked very nice.

The friendly kings of the Kurus and the Pāṇḍavas were represented by Dhṛtarāṣṭra, the five Pāṇḍu brothers, King Drupada, King Santardana, as well as Rukmiṇī's father, Bhīṣmaka. Because of Kṛṣṇa's kidnapping Rukmiṇī, there was initially some misunderstanding between the two families, but Bhīṣmaka, King of Vidarbha, being approached by Śrī Balarāma and persuaded by many saintly persons, was induced to participate in the marriage ceremony of Kṛṣṇa and Rukmiṇī. Although the incidence of Kṛṣṇa's kidnapping was not a very happy occurrence in the kingdom of Vidarbha, kidnapping was not an unusual affair among the kṣatriyas. Kidnapping was, in fact, current in almost all marriages. Anyway, King Bhīṣmaka was from the very beginning inclined to hand over his beautiful daughter to Kṛṣṇa. In one way or another his purpose had been served, and so he was pleased to join the marriage ceremony, even though his eldest son was degraded in the fight. It is mentioned in the Padma Purāṇa that Mahārāja Nanda and the cowherd boys of Vṛndāvana joined the marriage ceremony. Kings from the kingdoms of Kuru, Sṛñjaya, Kekaya, Vidarbha and Kunti came to Dvārakā on this occasion with all their royal paraphernalia.

The story of Rukmiṇī's being kidnapped by Kṛṣṇa was poeticized, and the professional readers recited it everywhere. All the assembled kings and, especially, their daughters were struck with wonder and became very pleased upon hearing the chivalrous activities of Kṛṣṇa. In this way, all visitors as well as the inhabitants of Dvārakā City became joyful seeing Kṛṣṇa and Rukmiṇī together. In other words, the Supreme Lord, the maintainer of everyone, and the goddess of fortune were united, and all the people felt extremely jubilant.

''Thus ends the Bhaktivedanta purport of the Fifty-third Chapter of Kṛṣṇa, "Kṛṣṇa Defeats all the Princes and Takes Rukmiṇī Home to Dvārakā."''
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KB 52 (1970)

2021-11-10T10:54:10Z

Samruddhi:

[[Category:Krsna The Supreme Personality of Godhead (1970)]]
<div style="float:left">'''[[Krsna The Supreme Personality of Godhead (1970)|Kṛṣṇa Book (1970)]] - Chapter 52: Kṛṣṇa Kidnaps Rukmiṇī'''</div>
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After hearing Rukmiṇī's statement, Lord Kṛṣṇa was very pleased. He immediately shook hands with the ''brāhmaṇa'' and said: "My dear ''brāhmaṇa'', I am very glad to hear that Rukmiṇī is anxious to marry Me, since I am also anxious to get her hand. My mind is always absorbed in the thought of the daughter of Bhīṣmaka, and sometimes I cannot sleep at night because I am thinking of her. I can understand that the marriage of Rukmiṇī with Śiśupāla has been arranged by her elder brother in a spirit of animosity toward Me; so I am determined to give a good lesson to all of these princes. Just as fire is extracted and utilized after manipulating ordinary wood, similarly, after dealing with these demoniac princes, I shall bring forth Rukmiṇī, like fire, from their midst."

Kṛṣṇa, upon being informed of the specific date of Rukmiṇī's marriage, became anxious to leave immediately. He asked His driver, Dāruka, to harness the horses for His chariot and prepare to go to the kingdom of Vidarbha. The driver, just after hearing this order, brought Kṛṣṇa's four special horses. The names and descriptions of these horses are mentioned in the ''Padma Purāṇa''. The first one, Śaivya, was greenish; the second, Sugrīva, was grayish like ice; the third, Meghapuṣpa, was the color of a new cloud; and the last, Balāhaka, was of ashen color. When the horses were yoked and the chariot ready to go, Kṛṣṇa helped the ''brāhmaṇa'' up and gave him a seat by His side. Immediately they started from Dvārakā and within one night arrived at the province of Vidarbha. The kingdom of Dvārakā is situated in the western part of India, and Vidarbha is situated in the northern part. They are separated by a distance of not less than 1,000 miles, but the horses were so fast that they reached their destination, a town called Kuṇḍina, within one night, or at most, twelve hours.

King Bhīṣmaka was not very enthusiastic about handing his daughter over to Śiśupāla, but he was obliged to accept the marriage settlement due to his affectionate attachment for his eldest son, who had negotiated it. As a matter of duty, he was decorating the city for the marriage ceremony and was acting in great earnestness to make it very successful. Water was sprinkled all over the streets, and the city was cleansed very nicely. Since India is situated in the tropical zone, the atmosphere is always dry. Due to this, dust always accumulates on the streets and roads; so they must be sprinkled with water at least once a day, and in big cities like Calcutta, twice a day. The roads of Kuṇḍina were arranged with colored flags and festoons, and gates were constructed at particular crossings. The whole city was decorated very nicely. The beauty of the city was enhanced by the inhabitants, both men and women, who were dressed in washed cloth, decorated with sandalwood pulp, pearl necklaces and flower garlands. Incense was burning everywhere, and fragrances like ''aguru'' scented the air. Priests and ''brāhmaṇas'' were sumptuously fed and, according to ritualistic ceremony, were given sufficient wealth and cows in charity. In this way, they were engaged in chanting Vedic hymns. The King's daughter, Rukmiṇī, was exquisitely beautiful. She was very clean and had beautiful teeth. The auspicious sacred girdle was tied on her wrist. She was given various types of jewelry to put on and long silken cloth to cover the upper and lower parts of her body. Learned priests gave her protection by chanting ''mantras'' from the ''Sāma Veda'', ''Ṛg Veda'' and ''Yajur Veda''. After this they chanted ''mantras'' from the ''Atharva Veda'' and offered oblations in the fire to pacify the ominous conjunctions of different stars.

King Bhīṣmaka was very experienced in dealing with the ''brāhmaṇas'' and priests when such ceremonies were held. He specifically distinguished the ''brāhmaṇas'' by giving them large quantities of gold and silver, grains mixed with molasses, and cows decorated with golden ornaments. Damaghoṣa, Śiśupāla's father, executed all kinds of ritualistic performances to invoke good fortune for his own family. Śiśupāla's father was known as Damaghoṣa due to his superior ability to cut down unregulated citizens. ''Dama'' means curbing down, and ''ghoṣa'' means famous; so he was famous for controlling the citizens. Damaghoṣa thought that if Kṛṣṇa came to disturb the marriage ceremony, he would certainly cut Him down with his military power. Therefore, after performing the various auspicious ceremonies, Damaghoṣa gathered his military divisions, known as Madasravi. He took many elephants, garlanded with golden necklaces, and many chariots and horses which were similarly decorated. It appeared that Damaghoṣa, along with his son and other companions, was going to Kuṇḍina, not completely forgetting the marriage, but mainly intent on fighting.

When King Bhīṣmaka learned that Damaghoṣa and his party were arriving, he left the city to receive them. Outside the city gate there were many gardens where the guests were welcomed to stay. In the Vedic system of marriage, the bride's father receives the large party of the bridegroom and accommodates them in a suitable place for two or three days until the marriage ceremony is performed. The party led by Damaghoṣa contained thousands of men, among whom the prominent kings and personalities were Jarāsandha, Dantavakra, Vidūratha and Pauṇḍraka. It was an open secret that Rukmiṇī was meant to be married to Kṛṣṇa but that her elder brother, Rukmī, had arranged her marriage to Śiśupāla. There was also some whispering going on about a rumor that Rukmiṇī had sent a messenger to Kṛṣṇa; therefore the soldiers suspected that Kṛṣṇa might cause a disturbance by attempting to kidnap Rukmiṇī. Even though they were not without fear, they were all prepared to give Kṛṣṇa a nice fight in order to prevent the girl from being taken away. Śrī Balarāma received the news that Kṛṣṇa had left for Kuṇḍina accompanied only by a ''brāhmaṇa''; He also heard that Śiśupāla was there with a large number of soldiers. Suspecting that they would attack Kṛṣṇa, Balarāma took strong military divisions of chariots, infantry, horses and elephants and arrived at the precinct of Kuṇḍina.

Meanwhile, inside the palace, Rukmiṇī was expecting Kṛṣṇa to arrive, but when neither He nor the ''brāhmaṇa'' who took her message appeared, she became full of anxiety and began to think how unfortunate she was. "There is only one night between today and my marriage day, and still neither the ''brāhmaṇa'' nor Śyāmasundara has returned. I cannot ascertain any reason for this." Having little hope, she thought perhaps Kṛṣṇa had found reason to become dissatisfied and had rejected her fair proposal. As a result the ''brāhmaṇa'' might have become disappointed and not come back. Although she was thinking of various causes for the delay, she expected them both at every moment.

Rukmiṇī further began to think that demigods such as Lord Brahmā, Lord Śiva and the goddess Durgā might have been displeased. It is generally said that the demigods become angry when they are not properly worshiped. For instance, when Indra found that the inhabitants of Vṛndāvana were not worshiping him (Kṛṣṇa having stopped the Indra-yajña), he became very angry and wanted to chastise them. Thus Rukmiṇī was thinking that since she did not worship Lord Śiva or Lord Brahmā very much, they might have become angry and tried to frustrate her plan. Similarly she thought that the goddess Durgā, the wife of Lord Śiva, might have taken the side of her husband. Lord Śiva is known as Rudra, and his wife is known as Rudrāṇī. Rudrāṇī and Rudra refer to those who are very accustomed to putting others in a distressed condition so they might cry forever. Rukmiṇī was thinking of the goddess Durgā as Girijā, the daughter of the Himalayan Mountains. The Himalayan Mountains are very cold and hard, and she thought of the goddess Durgā as hardhearted and cold. In her anxiety to see Kṛṣṇa, Rukmiṇī, who was after all still a child, thought this way about the different demigods. The ''gopīs'' worshiped goddess Kātyāyanī to get Kṛṣṇa as their husband; similarly Rukmiṇī was thinking of the various types of demigods, not for material benefit, but in respect to Kṛṣṇa. Praying to the demigods to achieve the favor of Kṛṣṇa is not irregular, and Rukmiṇī was fully absorbed in thoughts of Kṛṣṇa.

Even though she pacified herself by thinking that the time for Govinda to arrive had not yet expired, Rukmiṇī felt that she was hoping against hope. She began to shed tears, and when they became more forceful, she closed her eyes in helplessness. While Rukmiṇī was in such deep thought, auspicious symptoms appeared in different parts of her body. Trembling began to occur in her left eyelid and in her arms and thighs. When trembling occurs in these parts of the body it is an auspicious sign indicating that something lucrative can be expected.

Just then Rukmiṇī, full of anxiety, saw the ''brāhmaṇa'' messenger. Kṛṣṇa, being the Supersoul of all living beings, could understand Rukmiṇī's anxiety; therefore He sent the ''brāhmaṇa'' inside the palace to let her know that He had arrived. When Rukmiṇī saw the ''brāhmaṇa'', she could understand the auspicious trembling of her body and immediately became elated. She smiled and inquired from him whether or not Kṛṣṇa had already come. The ''brāhmaṇa'' replied that the son of the Yadu dynasty, Śrī Kṛṣṇa, had arrived; he further encouraged her by saying that Kṛṣṇa had promised to carry her away without fail. Rukmiṇī was so elated by the ''brāhmaṇa's'' message that she wanted to give him in charity everything she possessed. However, finding nothing suitable for presentation, she simply offered him her respectful obeisances. The significance of offering respectful obeisances to a superior is that the one offering obeisances is obliged to the respected person. In other words, Rukmiṇī implied that she would remain ever grateful to the ''brāhmaṇa''. Anyone who gets the favor of the goddess of fortune, as did this ''brāhmaṇa'', is without a doubt always happy in material opulence.

When King Bhīṣmaka heard that Kṛṣṇa and Balarāma had come, he invited Them to see the marriage ceremony of his daughter. Immediately he arranged to receive Them, along with Their soldiers, in a suitable garden house. As was the Vedic custom, the King offered Kṛṣṇa and Balarāma honey and fresh washed cloth. He was hospitable not only to Kṛṣṇa, Balarāma and kings such as Jarāsandha, but he also received many other kings and princes according to their respective personal strength, age and material possessions. Out of curiosity and eagerness, the people of Kuṇḍina assembled before Kṛṣṇa and Balarāma and began to drink the nectar of Their beauty. With tearful eyes, they offered Them their silent respects. They were very pleased, considering Lord Kṛṣṇa the suitable match for Rukmiṇī. They were so eager to unite Kṛṣṇa and Rukmiṇī that they began to pray to the Personality of Godhead: "My dear Lord, if we have performed any pious activities that You are satisfied with, kindly be merciful upon us and accept the hand of Rukmiṇī." It appears that Rukmiṇī was a very popular princess, and all the citizens, out of intense love for her, prayed for her best fortune. In the meantime, Rukmiṇī, being very nicely dressed and protected by bodyguards, came out of the palace to visit the temple of Ambikā, the goddess Durgā.

Deity worship in the temple has been in existence since the beginning of Vedic culture. There is a class of men described in the ''Bhagavad-gītā'' as the ''veda-vāda-rata''; they only believe in the Vedic ritualistic ceremonies, but not in the temple worship. Such foolish people may here take note that although this marriage of Kṛṣṇa and Rukmiṇī took place more than 5,000 years ago, there were arrangements for temple worship. In the ''Bhagavad-gītā'' the Lord says, ''yānti deva-vratā devān'': "The worshipers of the demigods attain the abodes of the demigods." There were many people who worshiped the demigods and many who directly worshiped the Supreme Personality of Godhead. The system of demigod worship was directed mainly to Lord Brahmā, Lord Śiva, Lord Gaṇeśa, the sun-god and the goddess Durgā. Lord Śiva and the goddess Durgā were worshiped even by the royal families; other minor demigods were worshiped by silly inferior people. As far as the brāhmaṇas and Vaiṣṇavas are concerned, they simply worship Lord Viṣṇu, the Supreme Personality of Godhead. In the ''Bhagavad-gītā'' the worship of demigods is condemned, but not forbidden; there it is clearly stated that the less intelligent class of men worship the different kinds of demigods for material benefit. On the other hand, even though Rukmiṇī was the goddess of fortune, she went to the temple of the goddess Durgā because the family deity was worshiped there. In the ''Śrīmad-Bhāgavatam'' it is stated that as Rukmiṇī was proceeding towards the temple of the goddess Durgā, within her heart she was always thinking of the lotus feet of Kṛṣṇa. Therefore when Rukmiṇī went to the temple it was not with the intention of an ordinary person, who goes to beg for material benefits; her only target was Kṛṣṇa. When people go to the temple of a demigod, the objective is actually Kṛṣṇa, since it is He who empowers the demigods to provide material benefits.

As Rukmiṇī proceeded toward the temple, she was very silent and grave. Her mother and her girl friend were by her side, and the wife of a ''brāhmaṇa'' was in the center; surrounding her were bodyguards. (This custom of a would-be bride going to the temple of a demigod is still practiced in India.) As the procession continued, various musical sounds were heard. Drums, conchshells, and bugles of different sizes such as ''paṇavas'', ''turyas'' and ''bher'' is combined to make a sound which was not only auspicious but very sweet to hear. There were thousands of wives of respectable ''brāhmaṇas'' present. These women were all dressed very nicely with suitable ornaments. They presented Rukmiṇī with flower garlands, sandalwood pulp and a variety of colorful garments to assist her in worshiping Lord Śiva and the goddess Durgā. Some of these ladies were very old and knew perfectly well how to chant prayers to the goddess Durgā and Lord Śiva; so, followed by Rukmiṇī and others, they led these prayers before the deity.

Rukmiṇī offered her prayers to the deity by saying, "My dear goddess Durgā, I offer my respectful obeisances unto you as well as to your children." The Goddess Durgā has four famous children: two daughters--the goddess of fortune, Lakṣmī, and the goddess of learning, Sarasvatī--and two famous sons, Lord Gaṇeśa and Lord Kārttikeya. They are all considered to be demigods and goddesses. Since the goddess Durgā is always worshiped along with her famous children, Rukmiṇī specifically offered her respectful obeisances to the deity in that way; however, her prayers were different. Ordinary people pray to the goddess Durgā for material wealth, fame, profit, strength and so on; Rukmiṇī, however, desired to have Kṛṣṇa for her husband and therefore prayed to the deity to be pleased upon her and bless her. Since she desired only Kṛṣṇa, her worship of the demigods is not condemned. While Rukmiṇī was praying, a variety of items were presented before the deity, chief of which were water, different kinds of flames, incense, garments, garlands and various foodstuffs prepared with ghee, such as ''puris'' and ''kacuris''. There were also fruits, sugarcane, betel nuts and spices offered. With great devotion, Rukmiṇī offered them to the deity according to the regulative principles directed by the old ''brāhmaṇa'' ladies. After this ritualistic ceremony, the ladies offered the remnants of the foodstuffs to Rukmiṇī as ''prasādam'', which she accepted with great respect. Then Rukmiṇī offered her obeisances to the ladies and to the goddess Durgā. After the business of deity worship was finished, Rukmiṇī caught hold of the hand of one of her girl friends and left the temple, accompanied by the others.

All the princes and visitors who came to Kuṇḍina for the marriage were assembled outside the temple to see Rukmiṇī. The princes were especially very eager to see her because they all actually thought that they would have Rukmiṇī as their wife. Struck with wonder upon seeing Rukmiṇī, they thought that she was specially manufactured by the Creator to bewilder all the great chivalrous princes. Her body was well-constructed, the middle portion being thin. She had green eyes, pink lips, and a beautiful face which was enhanced by her scattered hair and by different kinds of earrings. Around her feet she wore jeweled lockets. The bodily luster and beauty of Rukmiṇī appeared as if painted by an artist perfectly presenting beauty following the description of great poets. The breast of Rukmiṇī is described as being a little bit high, indicating that she was just a youth not more than thirteen or fourteen years old. Her beauty was specifically intended to attract the attention of Kṛṣṇa. Although the princes gazed upon her beautiful features, she was not at all proud. Her eyes moved restlessly, and when she smiled very simply, like an innocent girl, her teeth appeared just like lotus flowers. Expecting Kṛṣṇa to take her away at any moment, she proceeded very slowly towards her home. Her legs moved just like a full-grown swan, and her ankle bells tinkled very mildly.

As already explained, the great chivalrous princes who assembled there were so overwhelmed by Rukmiṇī's beauty that they almost became unconscious. Full of lust, they hopelessly desired Rukmiṇī's hand, comparing their own beauty with hers. Śrīmatī Rukmiṇī, however, was not interested in any of them; in her heart she was simply expecting Kṛṣṇa to come and carry her away. As she was adjusting the ornaments on her left-hand finger, she happened to look upon the princes and suddenly saw that Kṛṣṇa was present amongst them. Although Rukmiṇī had never before seen Kṛṣṇa, she was always thinking of Him; thus she had no difficulty in recognizing Him amongst the princely order. Kṛṣṇa, not being concerned with the other princes, immediately took the opportunity of placing Rukmiṇī on His chariot, marked by a flag bearing an image of Garuḍa. He then proceeded slowly, without fear, taking away Rukmiṇī exactly as the lion takes the deer from the midst of the jackals. Meanwhile Balarāma appeared on the scene with the soldiers of the Yadu dynasty.

Jarāsandha, who had many times experienced defeat by Kṛṣṇa, began to roar: "How is this? Kṛṣṇa is taking Rukmiṇī away from us without any opposition! What is the use in our being chivalrous fighters with arrows? My dear princes, just look! We are losing our reputation by this action. He is just like the jackal taking away the booty from the lion."

''Thus ends the Bhaktivedanta purport of the Fifty-second Chapter of Kṛṣṇa, "Kṛṣṇa Kidnaps Rukmiṇī."''
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<div style="float:left">'''[[Krsna The Supreme Personality of Godhead (1970)|Kṛṣṇa Book (1970)]] - Chapter 4: Kaṁsa Begins His Persecutions'''</div>
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After Vasudeva adjusted all the doors and gates, the gatekeepers awoke and heard the newborn child crying. Kaṁsa was waiting to hear the news of the child's birth, and the gatekeepers immediately approached him and informed him that the child was born. At that time, Kaṁsa got up from his bed very quickly and exclaimed, "Now the cruel death of my life is born!" Kaṁsa became perplexed now that his death was approaching, and his hair stood on end. Immediately he proceeded toward the place where the child was born.

Devakī, on seeing her brother approaching, prayed in a very meek attitude to Kaṁsa: "My dear brother, please do not kill this female child. I promise that this child will be the wife of your son; therefore don't kill her. You are not to be killed by any female child. That was the omen. You are to be killed by a male child, so please do not kill her. My dear brother, you have killed so many of my children who were just born, shining as the sun. That is not your fault. You have been advised by demoniac friends to kill my children. But now I beg you to excuse this girl. Let her live as my daughter."

Kaṁsa was so cruel that he did not listen to the beautiful prayers of his sister Devakī. He forcibly grabbed the newborn child to rebuke his sister and attempted to dash her on the stone mercilessly. This is a graphic example of a cruel brother who could sacrifice all relationships for the sake of personal gratification. But immediately the child slipped out of his hands, went up in the sky and appeared with eight arms as the younger sister of Viṣṇu. She was decorated with a nice dress and flower garlands and ornaments; in her eight hands she held a bow, lancet, arrows, bell, conchshell, disc, club and shield.

Seeing the appearance of the child (who was actually the goddess Durgā), all the demigods from different planets like Siddhaloka, Cāraṇaloka, Gandharvaloka, Apsaroloka, Kinnaraloka, and Uragaloka presented her articles and began to offer their respective prayers. From above, the goddess addressed Kaṁsa: "You rascal, how can you kill me? The child who will kill you is already born before me somewhere within this world. Don't be so cruel to your poor sister." After this appearance, the goddess Durgā became known by various names in various parts of the world.

After hearing these words, Kaṁsa became very much overwhelmed with fear. Out of pity, he immediately released Vasudeva and Devakī from the bondage of their shackles and very politely began to address them. He said, "My dear sister and brother-in-law, I have acted just like a demon in killing my own nephews I have given up all consideration of our intimate relationship. I do not know what will be the result of these acts of mine. Probably I shall be sent to the hell where killers of the ''brāhmaṇas'' go. I am surprised, however, that the celestial prophecy has not come true. False propaganda is not found only in the human society. Now it appears that even the celestial denizens speak lies. Because I believed in the words of the celestial denizens, I have committed so many sins by killing the children of my sister. My dear Vasudeva and Devakī, you are both very great souls. I have nothing to instruct you, but still I request that you not be sorry for the death of your children. Every one of us is under the control of superior power, and that superior power does not allow us to remain together. We are bound to be separated from our friends and relatives in due course of time. But we must know for certain that even after the disappearance of the different material bodies, the soul remains intact eternally. For example, there are many pots made of earthly clay, and they are prepared and also broken. But in spite of this, the earth remains as it is perpetually. Similarly, the bodies of the soul under different conditions are made and destroyed, but the spirit soul remains eternally. So there is nothing to lament over. Everyone should understand that this material body is different from the spirit soul, and so long as one does not come to that understanding, he is sure to accept the processes of transmigration from one body to another. My dear sister Devakī, you are so gentle and kind. Please excuse me--don't be aggrieved by the death of your children, which I have caused. Actually this was not done by me because all these are predestined activities. One has to act according to the predestined plan, even unwillingly. People misunderstand that with the end of the body, the self dies, or they think that one can kill another living entity. All these misconceptions oblige one to accept the conditions of material existence. In other words, as long as one is not firmly convinced of the eternality of the soul, one is subjected to the tribulation of being killer and killed. My dear sister Devakī and brother-in-law Vasudeva, kindly excuse the atrocities I have committed against you. I am very poor-hearted, and you are so great-hearted, so take compassion upon me and excuse me."

While Kaṁsa was speaking to his brother-in-law and sister, tears flowed from his eyes and he fell down at their feet. Believing the words of Durgā-devī, whom he had tried to kill, Kaṁsa immediately released his brother-in-law and sister. He personally unlocked the iron shackles and very sympathetically showed his friendship, just like a family member.

When Devakī saw her brother so repentant, she also became pacified and forgot all his atrocious activities against her children. Vasudeva also, forgetting all past incidents, spoke smilingly with his brother-in-law. Vasudeva told Kaṁsa, "My dear fortunate brother-in-law, what you are saying about the material body and the soul is correct. Every living entity is born ignorant, understanding this material body to be his self. This conception of life is due to ignorance, and on the basis of this ignorance we create enmity or friendship. Lamentation, jubilation, fearfulness, envy, greed, illusion and madness are different features of our material concept of life. A person influenced like this engages in enmity due only to the material body. Being engaged in such activities, we forget our eternal relationship with the Supreme Personality of Godhead."

Vasudeva took the opportunity of Kaṁsa's benevolence and informed him that his atheistic activities were also due to this misconception of life--namely taking the material body to be the self. When Vasudeva talked with Kaṁsa in such an illuminating way, Kaṁsa became very pleased, and his guilt for killing his nephews subdued. With the permission of his sister Devakī and brother-in-law Vasudeva, he returned to his home with a relieved mind.

But the next day Kaṁsa called all his counsellors together and narrated to them all the incidents that had happened the night before. All the counsellors of Kaṁsa were demons and eternal enemies of the demigods, so they became depressed upon hearing their master speak of the night's events. And although they were not very much experienced or learned, they began to give instructions to Kaṁsa as follows: "Dear sir, let us now make arrangements to kill all children who were born within the last ten days in all towns, countries, villages and pasturing grounds. Let us execute this plan indiscriminately. We think that the demigods cannot do anything against us if we perform these atrocities. They are always afraid of fighting with us, and even if they wish to check our activities, they will not dare to do so. Because of the immeasurable strength of your bow, they fear you. Indeed, we have practical experience that whenever you stood to fight with them and began to shower your arrows on them, they immediately begin to flee in all directions just to save their lives. Many of the demigods were unable to fight with you, and they immediately surrendered themselves unto you by opening their turbans and the flag on their heads. With folded hands they begged you to spare them and said, 'My lord, we are all afraid of your strength. Please release us from this dangerous fight.' We have also seen many times that you would never kill such surrendered fighters when they were all fearful, their bows, arrows and chariots broken, forgetful of their military activities and unable to fight with you. So actually we have nothing to fear from these demigods. They are very proud of being great fighters in peacetime outside of the warfield, but actually they cannot show any talent or military power on the warfield. Although Lord Viṣṇu, Lord Śiva and Lord Brahmā are always ready to help the demigods headed by Indra, we have no reason to be afraid of them. As far as Lord Viṣṇu is concerned, He has already hidden Himself within the hearts of all living entities, and He cannot come out. As far as Lord Śiva is concerned, he has renounced all activities; he has already entered into the forest. And Lord Brahmā is always engaged in different types of austerities and meditation. And what to speak of Indra--he is a straw in comparison to your strength. Therefore we have nothing to fear from all these demigods. But we must not neglect them beause the demigods are our determined enemies. We must be careful to protect ourselves. To root them out from their very existence, we should just engage ourselves in your service and be always ready for your command."

The demons continued to say: "If there is some disease in the body which is neglected, it becomes incurable. Similarly, when one is not careful about restraining the senses and lets them loose, it is then very difficult to control them at all. Therefore, we must always be very careful of the demigods before they get too strong to be subdued. The foundation of strength of the demigods is Lord Viṣṇu, because the ultimate goal of all religious principles is to satisfy Him. The Vedic injunctions, the ''brāhmaṇas'', the cows, austerities, sacrifices, performances of charity and distribution of wealth are all for the satisfaction of Lord Viṣṇu. So let us immediately begin by killing all the ''brāhmaṇas'' who are in charge of the Vedic knowledge and the great sages who are in charge of sacrificial ritualistic performances. Let us kill all the cows which are the source of butter which is so necessary for performing sacrifices. Please give us your permission to kill all these creatures."

Actually the limbs of the transcendental body of Lord Viṣṇu are the ''brāhmaṇas'', the cows, Vedic knowledge, austerity, truthfulness, sense and mind control, faithfulness, charity, tolerance and performance of sacrifices. Lord Viṣṇu is situated in everyone's heart and is the leader of all demigods, including Lord Śiva and Lord Brahmā. "We think that to kill Lord Viṣṇu is to persecute the great sages and ''brāhmaṇas''," said the ministers.

Thus being advised by the demonic ministers, Kaṁsa, who was from the very beginning the greatest rascal, decided to persecute the ''brāhmaṇas'' and Vaiṣṇavas, being entrapped by the shackles of all-devouring, eternal time. He ordered the demons to harass all kinds of saintly persons, and then he entered his house. The adherents of Kaṁsa were all influenced by the modes of passion as well as illusioned by the modes of ignorance, and their only business was to create enmity with saintly persons. Such activities can only reduce the duration of life. The demons accelerated the process and invited their deaths as soon as possible. The result of persecuting saintly persons is not only untimely death. The act is so offensive that the actor also gradually loses his beauty, his fame and his religious principles, and his promotion to higher planets is also checked. Driven by various kinds of mental concoctions, the demons diminish all kinds of welfare. An offense at the lotus feet of the devotees and ''brāhmaṇas'' is a greater offense than that committed at the lotus feet of the Supreme Personality of Godhead. Thus a godless civilization becomes the source of all calamities.

''Thus ends the Bhaktivedanta purport of the Fourth Chapter of Kṛṣṇa, "Kaṁsa Begins His Persecutions."''
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2021-11-03T17:56:50Z

Samruddhi:

[[Category:Krsna The Supreme Personality of Godhead (1970)|K03]]
<div style="float:left">'''[[Krsna The Supreme Personality of Godhead (1970)|Kṛṣṇa Book (1970)]] - Chapter 3: Birth of Lord Kṛṣṇa'''</div>
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As stated in the ''Bhagavad-gītā'', the Lord says that His appearance, birth, and activities, are all transcendental, and one who understands them factually becomes immediately eligible to be transferred to the spiritual world. The Lord's appearance or birth is not like that of an ordinary man who is forced to accept a material body according to his past deeds. The Lord's appearance is explained in the Second Chapter: He appears out of His own sweet pleasure. When the time was mature for the appearance of the Lord, the constellations became very auspicious. The astrological influence of the star known as Rohiṇī was also predominant because this star is considered to be very auspicious. Rohiṇī is under the direct supervision of Brahmā. According to the astrological conclusion, besides the proper situation of the stars, there are auspicious and inauspicious moments due to the different situations of the different planetary systems. At the time of Kṛṣṇa's birth, the planetary systems were automatically adjusted so that everything became auspicious.

At that time, in all directions, east, west, south, north, everywhere, there was an atmosphere of peace and prosperity. There were auspicious stars visible in the sky, and on the surface in all towns and villages or pasturing grounds and within the minds of everyone there were signs of good fortune. The rivers were flowing full of waters, and lakes were beautifully decorated with lotus flowers. The forests were full with beautiful birds and peacocks. All the birds within the forests began to sing with sweet voices, and the peacocks began to dance along with their consorts. The wind blew very pleasantly, carrying the aroma of different flowers, and the sensation of bodily touch was very pleasing. At home, the ''brāhmaṇas'', who were accustomed to offer sacrifices in the fire, found their homes very pleasant for offerings. Due to disturbances created by the demoniac kings, the sacrificial fire alter had been almost stopped in the houses of ''brāhmaṇas'', but now they could find the opportunity to start the fire peacefully. Being forbidden to offer sacrifices, the ''brāhmaṇas'' were very distressed in mind, intelligence and activities, but just on the point of Kṛṣṇa's appearance, automatically their minds became full of joy because they could hear loud vibrations in the sky of transcendental sounds proclaiming the appearance of the Supreme Personality of Godhead.

The denizens of the Gandharva and Kinnara planets began to sing, and the denizens of Siddhaloka and the planets of the Cāraṇas began to offer prayers in the service of the Personality of Godhead. In the heavenly planets, the angels along with their wives, accompanied by the Apsaras, began to dance.

The great sages and the demigods, being pleased, began to shower flowers. At the seashore, there was the sound of mild waves, and above the sea there were clouds in the sky which began to thunder very pleasingly.

When things were adjusted like this, Lord Viṣṇu, who is residing within the heart of every living entity, appeared in the darkness of night as the Supreme Personality of Godhead before Devakī, who also appeared as one of the demigoddesses. The appearance of Lord Viṣṇu at that time could be compared with the full moon in the sky as it rises on the eastern horizon. The objection may be raised that, since Lord Kṛṣṇa appeared on the eighth day of the waning moon, there could be no rising of the full moon. In answer to this it may be said that Lord Kṛṣṇa appeared in the dynasty which is in the hierarchy of the moon; therefore, although the moon was incomplete on that night, because of the Lord's appearance in the dynasty wherein the moon is himself the original person, the moon was in an overjoyous condition, so by the grace of Kṛṣṇa he could appear just as a full moon.

In an astronomical treatise by the name ''Khamāṇikya'', the constellations at the time of the appearance of Lord Kṛṣṇa are very nicely described. It is confirmed that the child born at that auspicious moment was the Supreme Brahman or the Absolute Truth.

Vasudeva saw that wonderful child born as a baby with four hands, holding conchshell, club, disc, and lotus flower, decorated with the mark of Śrīvatsa, wearing the jeweled necklace of ''kaustubha'' stone, dressed in yellow silk, appearing dazzling like a bright blackish cloud, wearing a helmet bedecked with the ''vaidūrya'' stone, valuable bracelets, earrings and similar other ornaments all over His body and an abundance of hair on His head. Due to the extraordinary features of the child, Vasudeva was struck with wonder. How could a newly born child be so decorated? He could therefore understand that Lord Kṛṣṇa had now appeared, and he became overpowered by the occasion. Vasudeva very humbly wondered that although he was an ordinary living entity conditioned by material nature and was externally imprisoned by Kaṁsa, the all-pervading Personality of Godhead, Viṣṇu or Kṛṣṇa, was appearing as a child in his home, exactly in His original position. No earthly child is born with four hands decorated with ornaments and nice clothing, fully equipped with all the signs of the Supreme Personality of Godhead. Over and over again, Vasudeva glanced at his child, and he considered how to celebrate this auspicious moment: "Generally, when a male child is born," he thought, "people observe the occasion with jubilant celebrations, and in my home, although I am imprisoned, the Supreme Personality of Godhead has taken birth. How many millions of millions of times should I be prepared to observe this auspicious ceremony!"

When Vasudeva, who is also called Ānakadundubhi, was looking at his newborn baby, he was so happy that he wanted to give many thousands of cows in charity to the ''brāhmaṇas''. According to the Vedic system, whenever there is an auspicious ceremony in the ''kṣatriya'' king's palace, the king gives many things in charity. Cows decorated with golden ornaments are delivered to the ''brāhmaṇas'' and sages. Vasudeva wanted to perform a charitable ceremony to celebrate Kṛṣṇa's appearance, but because he was shackled within the walls of Kaṁsa's prison, this was not possible. Instead, within his mind he gave thousands of cows to the ''brāhmaṇas''.

When Vasudeva was convinced that the newborn child was the Supreme Personality of Godhead Himself, he bowed down with folded hands and began to offer Him prayers. At that time Vasudeva was in the transcendental position, and he became completely free from all fear of Kaṁsa. The newborn baby was also flashing His effulgence within the room in which He appeared.

Vasudeva then began to offer his prayers. "My dear Lord, I can understand who You are. You are the Supreme Personality of Godhead, the Supersoul of all living entities and the Absolute Truth. You have appeared in Your own eternal form which is directly perceived by us. I understand that because I am afraid of Kaṁsa, You have appeared just to deliver me from that fear. You do not belong to this material world; You are the same person who brings about the cosmic manifestation simply by glancing over material nature."

One may argue that the Supreme Personality of Godhead, who creates the whole cosmic manifestation simply by His glance, cannot come within the womb of Devakī, the wife of Vasudeva. To eradicate this argument, Vasudeva said, "My dear Lord, it is not a very wonderful thing that You appear within the womb of Devakī because the creation was also made in that way. You were lying in the Causal Ocean as Mahā-Viṣṇu, and by Your breathing process, innumerable universes came into existence. Then You entered into each of the universes as Garbhodakaśāyī Viṣṇu. Then again You expanded Yourself as Kṣīrodakaśāyī Viṣṇu and entered into the hearts of all living entities and entered even within the atoms. Therefore Your entrance in the womb of Devakī is understandable in the same way. You appear to have entered, but You are simultaneously all-pervading. We can understand Your entrance and nonentrance from material examples. The total material energy remains intact even after being divided into sixteen elements. The material body is nothing but the combination of the five gross elements--namely earth, water, fire, air and ether. Whenever there is a material body, it appears that such elements are newly created, but actually the elements are always existing outside of the body. Similarly, although You appear as a child in the womb of Devakī, You are also existing outside. You are always in Your abode, but still You can simultaneously expand Yourself into millions of forms.

"One has to understand Your appearance with great intelligence because the material energy is also emanating from You. You are the original source of the material energy, just as the sun is the source of the sunshine. The sunshine cannot cover the sun globe, nor can the material energy--being an emanation from You--cover You. You appear to be in the three modes of material energy, but actually the three modes of material energy cannot cover You. This is understood by the highly intellectual philosophers. In other words, although You appear to be within the material energy, You are never covered by it."

We hear from the Vedic version that the Supreme Brahman exhibits His effulgence, and therefore everything becomes illuminated. We can understand from ''Brahma-saṁhitā'' that the ''brahmajyoti'', or the Brahman effulgence, emanates from the body of the Supreme Lord. And from the Brahman effulgence, all creation takes place. It is further stated in the ''Bhagavad-gītā'' that the Lord is also the support of the Brahman effulgence. Originally He is the root cause of everything. But persons who are less intelligent think that when the Supreme Personality of Godhead comes within this material world, He accepts the material qualities. Such conclusions are not very mature, but are made by the less intelligent.

The Supreme Personality of Godhead is directly and indirectly existing everywhere; He is outside this material creation, and He is also within it. He is within this material creation not only as Garbhodakaśāyī Viṣṇu; He is also within the atom. Existence is due to His presence. Nothing can be separated from His existence. In the Vedic injunction we find that the Supreme Soul or the root cause of everything has to be searched out because nothing exists independent of the Supreme Soul. Therefore the material manifestation is also a transformation of His potency. Both inert matter and the living force--soul--are emanations from Him. Only the foolish conclude that when the Supreme Lord appears He accepts the conditions of matter. Even if He appears to have accepted the material body, He is still not subjected to any material condition. Kṛṣṇa has therefore appeared and defeated all imperfect conclusions about the appearance and disappearance of the Supreme Personality of Godhead.

"My Lord, Your appearance, existence and disappearance are beyond the influence of the material qualities. Because Your Lordship is the controller of everything and the resting place of the Supreme Brahman, there is nothing inconceivable or contradictory in You. As You have said, material nature works under Your superintendence. It is just like government officers working under the orders of the chief executive. The influence of subordinate activities cannot affect You. The Supreme Brahman and all phenomena are existing within You, and all the activities of material nature are controlled by Your Lordship.

"You are called ''śuklam''. ''Śuklam'', or 'whiteness' is the symbolic representation of the Absolute Truth because it is unaffected by the material qualities. Lord Brahmā is called ''rakta'', or red, because Brahmā represents the qualities of passion for creation. Darkness is entrusted to Lord Śiva because he annihilates the cosmos. The creation, annihilation and maintenance of this cosmic manifestation is conducted by Your potencies, yet You are always unaffected by those qualities. As confirmed in the ''Vedas'', ''Harir hi nirguṇaḥ sākṣāt'': 'The Supreme Personality of Godhead is always free from all material qualities'. It is also said that the qualities of passion and ignorance are nonexistent in the person of the Supreme Lord.

"My Lord, You are the supreme controller, the Personality of Godhead, the supreme great, maintaining the order of this cosmic manifestation. And in spite of Your being the supreme controller, You have so kindly appeared in my home. The purpose of Your appearance is to kill the followers of the demonic rulers of the world who are in the dress of royal princes but are actually demons. I am sure that You will kill all of them and their followers and soldiers.

"I understand that You have appeared to kill the uncivilized Kaṁsa and his followers. But knowing that You were to appear to kill him and his followers, he has already killed so many of Your predecessors, elder brothers. Now he is simply awaiting the news of Your birth. As soon as he hears about it, he will immediately appear with all kinds of weapons to kill You."

After this prayer of Vasudeva, Devakī, the mother of Kṛṣṇa, offered her prayers. She was very frightened because of her brother's atrocities. Devakī said, "My dear Lord, Your eternal forms, like Nārāyaṇa, Lord Rāma, Śeṣa, Varāha, Nṛsiṁha, Vāmana, Baladeva, and millions of similar incarnations emanating from Viṣṇu, are described in the Vedic literature as original. You are original because all Your forms as incarnations are outside of this material creation. Your form was existing before this cosmic manifestation was created. Your forms are eternal and all-pervading. They are self-effulgent, changeless and uncontaminated by the material qualities. Such eternal forms are ever-cognizant and full of bliss; they are situated in transcendental goodness and are always engaged in different pastimes. You are not limited to a particular form only; all such transcendental eternal forms are self-sufficient. I can understand that You are the Supreme Lord Viṣṇu.

"After many millions of years, when Lord Brahmā comes to the end of his life, the annihilation of the cosmic manifestation takes place. At that time the five elements--namely earth, water, fire, air and ether--enter into the ''mahat-tattva''. The ''mahat-tattva'' again enters, by the force of time, into the nonmanifested total material energy; the total material energy enters into the energetic ''pradhāna'', and the ''pradhāna'' enters into You. Therefore after the annihilation of the whole cosmic manifestation, You alone remain with Your transcendental name, form, quality and paraphernalia.

"My Lord, I offer my respectful obeisances unto You because You are the director of the unmanifested total energy, and the ultimate reservoir of the material nature. My Lord, the whole cosmic manifestation is under the influence of time, beginning from the moment up to the duration of the year. All act under Your direction. You are the original director of everything and the reservoir of all potent energies.

"Therefore my Lord, I request You to save me from the cruel hands of the son of Ugrasena, Kaṁsa. I am praying to Your Lordship to please rescue me from this fearful condition because You are always ready to give protection to Your servitors." The Lord has confirmed this statement in the ''Bhagavad-gītā'' by assuring Arjuna, "You may declare to the world, My devotee shall never be vanquished."

While thus praying to the Lord for rescue, mother Devakī expressed her motherly affection: "I understand that this transcendental form is generally perceived in meditation by the great sages, but I am still afraid because as soon as Kaṁsa understands that You have appeared, he might harm You. So I request that for the time being You become invisible to our material eyes." In other words, she requested the Lord to assume the form of an ordinary child. "My only cause of fear from my brother Kaṁsa is due to Your appearance. My Lord Madhusūdana, Kaṁsa may know that You are already born. Therefore I request You to conceal this four-armed form of Your Lordship which holds the four symbols of Viṣṇu--namely the conchshell, the disc, the club and the lotus flower. My dear Lord, at the end of the annihilation of the cosmic manifestation, You put the whole universe within Your abdomen; still by Your unalloyed mercy You have appeared in my womb. I am surprised that You imitate the activities of ordinary human beings just to please Your devotee."

On hearing the prayers of Devakī, the Lord replied, "My dear mother, in the millennium of Svāyambhuva Manu, My father Vasudeva was living as one of the Prajāpatis, and his name at that time was Sutapā, and you were his wife named Pṛśni. At that time, when Lord Brahmā was desiring to increase the population, he requested you to generate offspring. You controlled your senses and performed severe austerities. By practicing the breathing exercise of the ''yoga'' system, both you and your husband could tolerate all the influences of the material laws: the rainy season, the onslaught of the wind, and the scorching heat of the sunshine. You also executed all religious principles. In this way you were able to cleanse your heart and control the influence of material law. In executing your austerity, you used to eat only the leaves of the trees which fell to the ground. Then with steady mind and controlled sex drive, you worshiped Me, desiring some wonderful benediction from Me. Both of you practiced severe austerities for 12,000 years, by the calculation of the demigods. During that time, your mind was always absorbed in Me. When you were executing devotional service and always thinking of Me within your heart, I was very much pleased with you. O sinless mother, your heart is therefore always pure. At that time also I appeared before you in this form just to fulfill your desire, and I asked you to ask whatever you desired. At that time you wished to have Me born as your son. Although you saw Me personally, instead of asking for your complete liberation from the material bondage, under the influence of My energy, you asked Me to become your son."

In other words, the Lord selected His mother and father--namely Pṛśni and Sutapā--specifically to appear in the material world. Whenever the Lord comes as a human being, He must have someone as a mother and father, so He selected Pṛśni and Sutapā perpetually as His mother and father. And on account of this, both Pṛśni and Sutapā could not ask the Lord for liberation. Liberation is not so important as the transcendental loving service of the Lord. The Lord could have awarded Pṛśni and Sutapā immediate liberation, but He preferred to keep them within this material world for His different appearances, as will be explained in the following verses. On receiving the benediction from the Lord to become His father and mother, both Pṛśni and Sutapā returned from the activities of austerity and lived as husband and wife in order to beget a child who was the Supreme Lord Himself.

In due course of time Pṛśni became pregnant and gave birth to the child. The Lord spoke to Devakī and Vasudeva: "At that time My name was Pṛśnigarbha. In the next millennium also you took birth as Aditi and Kaśyapa, and I became your child of the name Upendra. At that time My form was just like a dwarf, and for this reason I was known as Vāmanadeva. I gave you the benediction that I would take birth as your son three times. The first time I was known as Pṛśnigarbha, born of Pṛśni and Sutapā, the next birth I was Upendra born of Aditi and Kaśyapa, and now for the third time I am born as Kṛṣṇa from you, Devakī and Vasudeva. I appeared in this Viṣṇu form just to convince you that I am the same Supreme Personality of Godhead again taken birth. I could have appeared just like an ordinary child, but in that way you would not believe that I, the Supreme Personality of Godhead, have taken birth in your womb. My dear father and mother, you have therefore raised Me many times as your child, with great affection and love, and I am therefore very pleased and obliged to you. And I assure you that this time you shall go back to home, back to Godhead, on account of your perfection in your mission. I know you are very concerned about Me and afraid of Kaṁsa. Therefore I order you to take Me immediately to Gokula and replace Me with the daughter who has just been born to Yaśodā."

Having spoken thus in the presence of His father and mother, the Lord turned Himself into an ordinary child and remained silent.

Being ordered by the Supreme Personality of Godhead, Vasudeva attempted to take his son from the delivery room, and exactly at that time, a daughter was born of Nanda and Yaśodā. She was Yogamāyā, the internal potency of the Lord. By the influence of this internal potency, Yogamāyā, all the residents of Kaṁsa's palace, especially the doorkeepers, were overwhelmed with deep sleep, and all the palace doors opened, although they were barred and shackled with iron chains. The night was very dark, but as soon as Vasudeva took Kṛṣṇa on his lap and went out, he could see everything just as in the sunlight.

In the ''Caitanya-caritāmṛta'' it is said that Kṛṣṇa is just like sunlight, and wherever there is Kṛṣṇa, the illusory energy, which is compared to darkness, cannot remain. When Vasudeva was carrying Kṛṣṇa, the darkness of the night disappeared. All the prison doors automatically opened. At the same time there was a thunder in the sky and severe rainfall. While Vasudeva was carrying his son Kṛṣṇa in the falling rain, Lord Śeṣa in the shape of a serpent spread His hood over the head of Vasudeva so that he would not be hampered by the rainfall. Vasudeva came onto the bank of the Yamunā and saw that the water of the Yamunā was roaring with waves and that the whole span was full of foam. Still, in that furious feature, the river gave passage to Vasudeva to cross, just as the great Indian Ocean gave a path to Lord Rāma when He was bridging over the gulf. In this way Vasudeva crossed the river Yamunā. On the other side, he went to the place of Nanda Mahārāja situated in Gokula, where he saw that all the cowherd men were fast asleep. He took the opportunity of silently entering into the house of Yaśodā, and without difficulty he replaced his son, taking away the baby girl newly born in the house of Yaśodā. Then, after entering the house very silently and exchanging the boy with the girl, he again returned to the prison of Kaṁsa and silently put the girl on the lap of Devakī. He again clamped the shackles on himself so that Kaṁsa could not recognize that so many things had happened.

Mother Yaśodā understood that a child was born of her, but because she was very tired from the labor of childbirth, she was fast asleep. When she awoke, she could not remember whether she had given birth to a male or female child.

''Thus ends the Bhaktivedanta purport of the Third Chapter of Kṛṣṇa, "Birth of Lord Kṛṣṇa."''
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KB 2 (1970)

2021-10-31T18:22:49Z

Samruddhi:

[[Category:Krsna The Supreme Personality of Godhead (1970)|K02]]
<div style="float:left">'''[[Krsna The Supreme Personality of Godhead (1970)|Kṛṣṇa Book (1970)]] - Chapter 2: Prayers by the Demigods for Lord Kṛṣṇa in the Womb'''</div>
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King Kaṁsa not only occupied the kingdoms of the Yadu, Bhoja, and Andhaka dynasties and the kingdom of Śūrasena, but he also made alliances with all the other demoniac kings, as follows: the demon Pralamba, demon Baka, demon Cāṇūra, demon Tṛṇāvarta, demon Aghāsura, demon Muṣṭika, demon Ariṣṭa, demon Dvivida, demon Pūtanā, demon Keśī and demon Dhenuka. At that time, Jarāsandha was the king of Magadha province (known at present as Behar state). Thus by his diplomatic policy, Kaṁsa consolidated the most powerful kingdom of his time, under the protection of Jarāsandha. He made further alliances with such kings as Bāṇāsura and Bhaumāsura, until he was the strongest. Then he began to behave most inimically towards the Yadu dynasty into which Kṛṣṇa was to take His birth.

Being harassed by Kaṁsa, the kings of the Yadu, Bhoja and Andhaka dynasties began to take shelter in different states such as the state of the Kurus, the state of the Pañcālas and the states known as Kekaya, Śālva, Vidarbha, Niṣadha, Videha and Kośala. Kaṁsa broke the solidarity of the Yadu Kingdom, as well as the Bhoja and Andhaka. He made his position the most solid within the vast tract of land known at that time as Bhāratavarṣa.

When Kaṁsa killed the six babies of Devakī and Vasudeva one after another, many friends and relatives of Kaṁsa approached him and requested him to discontinue these heinous activities. But all of them became worshipers of Kaṁsa.

When Devakī became pregnant for the seventh time, a plenary expansion of Kṛṣṇa known as Ananta appeared within her womb. Devakī was overwhelmed both with jubilation and lamentation. She was joyful, for she could understand that Lord Viṣṇu had taken shelter within her womb, but at the same time she was sorry that as soon as her child would come out, Kaṁsa would kill Him. At that time, the Supreme Personality of Godhead, Kṛṣṇa, being compassionate upon the fearful condition of the Yadus, due to atrocities committed by Kaṁsa, ordered the appearance of His Yogamāyā, or His internal potency. Kṛṣṇa is the Lord of the universe, but He is especially the Lord of the Yadu dynasty.

This Yogamāyā is the principal potency of the Personality of Godhead. In the ''Vedas'' it is stated that the Lord, the Supreme Personality of Godhead, has multipotencies. ''Parāsya śaktir vividhaiva śrūyate''. All the different potencies are acting externally and internally, and Yogamāyā is the chief of all potencies. He ordered the appearance of Yogamāyā in the land of Vrajabhūmi, in Vṛndāvana, which is always decorated and full with beautiful cows. In Vṛndāvana, Rohiṇī, one of the wives of Vasudeva, was residing at the house of King Nanda and Queen Yaśodā. Not only Rohiṇī, but many others in the Yadu dynasty were scattered all over the country due to their fear of the atrocities of Kaṁsa. Some of them were even living in the caves of the mountains.

The Lord thus informed Yogamāyā: "Under the imprisonment of Kaṁsa are Devakī and Vasudeva, and at the present moment, My plenary expansion, Śeṣa, is within the womb of Devakī. You can arrange the transfer of Śeṣa from the womb of Devakī to the womb of Rohiṇī. After this arrangement, I am personally going to appear in the womb of Devakī with My full potencies. Then I shall appear as the son of Devakī and Vasudeva. And you shall appear as the daughter of Nanda and Yaśodā in Vṛndāvana.

"Since you will appear as My contemporary sister, people within the world will worship you with all kinds of valuable presentations: incense, candles, flowers and offerings of sacrifice. You shall quickly satisfy their desires for sense gratificiation. People who are after materialistic affection will worship you under the different forms of your expansions, which will be named Durgā, Bhadrakālī, Vijayā, Vaiṣṇavī, Kumudā, Caṇḍikā, Kṛṣṇā, Mādhavī, Kanyakā, Māyā, Nārāyaṇī, Īśānī, Śāradā and Ambikā."

Kṛṣṇa and Yogamāyā appeared as brother and sister--the Supreme Powerful and the supreme power. Although there is no clear distinction between the Powerful and the power, power is always subordinate to the Powerful. Those who are materialistic are worshipers of the power, but those who are transcendentalists are worshipers of the Powerful. Kṛṣṇa is the Supreme Powerful, and Durgā is the supreme power within the material world. Actually people in the Vedic culture worship both the Powerful and the power. There are many hundreds of thousands of temples of Viṣṇu and Devī, and sometimes they are worshiped simultaneously. The worshiper of the power, Durgā, or the external energy of Kṛṣṇa, may achieve all kinds of material success very easily, but anyone who wants to be elevated transcendentally must engage in worshiping the Powerful in Kṛṣṇa consciousness.

The Lord also declared to Yogamāyā that His plenary expansion, Ananta Śeṣa, was within the womb of Devakī. On account of being forcibly attracted to the womb of Rohiṇī, He will be known as Saṅkarṣaṇa and would be the source of all spiritual power or ''bala'', by which one could be able to attain the highest bliss of life which is called ''ramaṇa''. Therefore the plenary portion Ananta would be known after His appearance either as Saṅkarṣaṇa or Balarāma.

In the ''Upaniṣads'' it is stated, ''Nāyam ātmā bala hīnena labhya''. The purport is that one cannot attain the Supreme or any form of self-realization without being sufficiently favored by Balarāma. ''Bala'' does not mean physical strength. No one can attain spiritual perfection by physical strength. One must have the spiritual strength which is infused by Balarāma or Saṅkarṣaṇa. Ananta or Śeṣa is the power which sustains all the planets in their different positions. Materially this sustaining power is known as the law of gravitation, but actually it is the display of the potency of Saṅkarṣaṇa. Balarāma or Saṅkarṣaṇa is spiritual power, or the original spiritual master. Therefore Lord Nityānanda Prabhu, who is also the incarnation of Balarāma, is the original spiritual master. And the spiritual master is the representative of Balarāma, the Supreme Personality of Godhead, who supplies spiritual strength. In the ''Caitanya-caritāmṛta'' it is confirmed that the spiritual master is the manifestation of the mercy of Kṛṣṇa.

When Yogamāyā was thus ordered by the Supreme Personality of Godhead, she circumambulated the Lord and then appeared within this material world according to His order. When the Supreme Powerful Personality of Godhead transferred Lord Śeṣa from the womb of Devakī to the womb of Rohiṇī, both of them were under the spell of Yogamāyā, which is also called ''yoga-nidrā''. When this was done, people understood that Devakī's seventh pregnancy was a miscarriage. Thus although Balarāma appeared as the son of Devakī, He was transferred to the womb of Rohiṇī to appear as her son. After this arrangement, the Supreme Personality of Godhead, Kṛṣṇa, who is always ready to place His full potencies in His unalloyed devotees, entered as the Lord of the whole creation within the mind of Vasudeva. It is understood in this connection that Lord Kṛṣṇa first of all situated Himself in the unalloyed heart of Devakī. He was not put into the womb of Devakī by seminal discharge. The Supreme Personality of Godhead, by His inconceivable potency, can appear in any way. It is not necessary for Him to appear in the ordinary way by seminal injection within the womb of a woman.

When Vasudeva was sustaining the form of the Supreme Personality of Godhead within his heart, he appeared just like the glowing sun whose shining rays are always unbearable and scorching to the common man. The form of the Lord situated in the pure unalloyed heart of Vasudeva is not different from the original form of Kṛṣṇa. The appearance of the form of Kṛṣṇa anywhere, and specifically within the heart, is called ''dhāma''. ''Dhāma'' does not only refer to Kṛṣṇa's form, but His name, His form, His quality and His paraphernalia. Everything becomes manifest simultaneously.

Thus the eternal form of the Supreme Personality of Godhead with full potencies was transferred from the mind of Vasudeva to the mind of Devakī, exactly as the setting sun's rays are transferred to the full moon rising in the east.

Kṛṣṇa, the Supreme Personality of Godhead, entered the body of Devakī from the body of Vasudeva. He was beyond the conditions of the ordinary living entity. When Kṛṣṇa is there, it is to be understood that all His plenary expansions, such as Nārāyaṇa, and incarnations like Lord Nṛsiṁha, Varāha, etc., are with Him, and they are not subject to the conditions of material existence. In this way, Devakī became the residence of the Supreme Personality of Godhead who is one without a second and the cause of all creation. Devakī became the residence of the Absolute Truth, but because she was within the house of Kaṁsa, she looked just like a suppressed fire, or like misused education. When fire is covered by the walls of a pot or is kept in a jug, the illuminating rays of the fire cannot be very much appreciated. Similarly, misused knowledge, which does not benefit the people in general, is not very much appreciated. So Devakī was kept within the prison walls of Kaṁsa's palace, and no one could see her transcendental beauty which resulted from her conceiving the Supreme Personality of Godhead.

Kaṁsa, however, saw the transcendental beauty of his sister Devakī, and he at once concluded that the Supreme Personality of Godhead had taken shelter in her womb. She had never before looked so wonderfully beautiful. He could distinctly understand that there was something wonderful within the womb of Devakī. In this way, Kaṁsa became perturbed. He was sure that the Supreme Personality of Godhead would kill him in the future and that He had now come. Kaṁsa began to think: "What is to be done with Devakī? Surely she has Viṣṇu or Kṛṣṇa within her womb, so it is certain that Kṛṣṇa has come to execute the mission of the demigods. And even if I immediately kill Devakī, His mission cannot be frustrated." Kaṁsa knew very well that no one can frustrate the purpose of Viṣṇu. Any intelligent man can understand that the laws of God cannot be violated. His purpose will be served in spite of all impediments offered by the demons. Kaṁsa thought: "If I kill Devakī at the present moment, Viṣṇu will enforce His supreme will more vehemently. To kill Devakī just now would be a most abominable act. No one desires to kill his reputation, even in an awkward situation; if I kill Devakī now, my reputation will be spoiled. Devakī is a woman, and she is under my shelter; she is pregnant, and if I kill her, immediately all my reputation, the result of pious activities and duration of life, will be finished."

He also further deliberated: "A person who is too cruel, even in this lifetime is as good as dead. No one likes a cruel person during his lifetime, and after his death, people curse him. On account of his self-identification with the body, he must be degraded and pushed into the darkest region of hell." Kaṁsa thus meditated on all the pros and cons of killing Devakī at that time.

Kaṁsa finally decided not to kill Devakī right away but to wait for the inevitable future. But his mind became absorbed in animosity against the Personality of Godhead. He patiently waited for the deliverance of the child, expecting to kill Him, as he had done previously with the other babies of Devakī. Thus being merged in the ocean of animosity against the Personality of Godhead, he began to think of Kṛṣṇa and Viṣṇu while sitting, while sleeping, while walking, while eating, while working--in all the situations of his life. His mind became so much absorbed with the thought of the Supreme Personality of Godhead that indirectly he could see only Kṛṣṇa or Viṣṇu around him. Unfortunately, although his mind was so absorbed in the thought of Viṣṇu, he is not recognized as a devotee because he was thinking of Kṛṣṇa as an enemy. The state of mind of a great devotee is also to be always absorbed in Kṛṣṇa, but a devotee thinks of Him favorably, not unfavorably. To think of Kṛṣṇa favorably is Kṛṣṇa consciousness, but to think of Kṛṣṇa unfavorably is not Kṛṣṇa consciousness.

At this time Lord Brahmā and Lord Śiva, accompanied by great sages like Nārada and followed by many other demigods, invisibly appeared in the house of Kaṁsa. They began to pray for the Supreme Personality of Godhead in select prayers which are very pleasing to the devotees and which award fulfillment of their desires. The first words they spoke acclaimed that the Lord is true to His vow. As stated in the ''Bhagavad-gītā'', Kṛṣṇa descends in this material world just to protect the pious and destroy the impious. That is His vow. The demigods could understand that the Lord had taken His residence within the womb of Devakī in order to fulfill this vow. The demigods were very glad that the Lord was appearing to fulfill His mission, and they addressed Him as ''satyam param'', or the Supreme Absolute Truth.

Everyone is searching after the truth. That is the philosophical way of life. The demigods give information that the Supreme Absolute Truth is Kṛṣṇa. One who becomes fully Kṛṣṇa conscious can attain the Absolute Truth. Kṛṣṇa is the Absolute Truth. Relative truth is not truth in all the three phases of eternal time. Time is divided into past, present and future. Kṛṣṇa is Truth always, past, present and future. In the material world everything is being controlled by supreme time, in the course of past, present and future. But before the creation, Kṛṣṇa was existing, and when there is creation, everything is resting in Kṛṣṇa, and when this creation is finished, Kṛṣṇa will remain. Therefore, He is Absolute Truth in all circumstances. If there is any truth within this material world, it emanates from the Supreme Truth, Kṛṣṇa. If there is any opulence within this material world, the cause of the opulence is Kṛṣṇa. If there is any reputation within this material world, the cause of the reputation is Kṛṣṇa. If there is any strength within this material world, the cause of such strength is Kṛṣṇa. If there is any wisdom and education within this material world, the cause of such wisdom and education is Kṛṣṇa. Therefore Kṛṣṇa is the source of all relative truths.

This material world is composed of five principal elements: earth, water, fire, air and ether, and all such elements are emanations from Kṛṣṇa. The material scientists accept these primary five elements as the cause of the material manifestation, but the elements in their gross and subtle states are produced by Kṛṣṇa. The living entities who are working within this material world are also products of His marginal potency. In the Seventh Chapter of the ''Bhagavad-gītā'', it is clearly stated that the whole manifestation is a combination of two kinds of energies of Kṛṣṇa, the superior energy and the inferior energy. The living entities are the superior energy, and the dead material elements are His inferior energy. In its dormant stage, everything remains in Kṛṣṇa.

The demigods continued to offer their respectful prayers unto the supreme form of the Personality of Godhead, Kṛṣṇa, by analytical study of the material manifestation. What is this material manifestation? It is just like a tree. A tree stands on the ground. Similarly, the tree of the material manifestation is standing on the ground of material nature. This material manifestation is compared with a tree because a tree is ultimately cut off in due course of time. A tree is called ''vṛkṣa''. ''Vṛkṣa'' means that thing which will be ultimately cut off. Therefore, this tree of the material manifestation cannot be accepted as the Ultimate Truth. The influence of time is on the material manifestation, but Kṛṣṇa's body is eternal. He existed before the material manifestation, He is existing while the material manifestation is continuing, and when it will be dissolved, He will continue to exist.

The ''Kaṭha Upaniṣad'' also cites this example of the tree of material manifestation standing on the ground of material nature. This tree has two kinds of fruits, distress and happiness. Those who are living on the tree of the body are just like two birds. One bird is the localized aspect of Kṛṣṇa known as the Paramātmā, and the other bird is the living entity. The living entity is eating the fruits of this material manifestation. Sometimes he eats the fruit of happiness, and sometimes he eats the fruit of distress. But the other bird is not interested in eating the fruit of distress or happiness because he is self-satisfied. The ''Kaṭha Upaniṣad'' states that one bird on the tree of the body is eating the fruits, and the other bird is simply witnessing. The roots of this tree extend in three directions. That means the root of the tree is the three modes of material nature: goodness, passion and ignorance. Just as the tree's root expands, so, by association of the modes of material nature (goodness, passion and ignorance), one expands his duration of material existence. The taste of the fruits are of four kinds: religiosity, economic development, sense gratification and ultimately, liberation. According to the different associations in the three modes of material nature, the living entities are tasting different kinds of religiosity, different kinds of economic development, different kinds of sense gratification and different kinds of liberation. Practically all material work is performed in ignorance, but because there are three qualities, sometimes the quality of ignorance is covered with goodness or passion. The taste of these material fruits is accepted through five senses. The five sense organs through which knowledge is acquired are subjected to six kinds of whips: lamentation, illusion, infirmity, death, hunger and thirst. This material body, or the material manifestation, is covered by seven layers: skin, muscle, flesh, marrow, bone, fat and semina. The branches of the tree are eight: earth, water, fire, air, ether, mind, intelligence and ego. There are nine gates in this body: the two eyes, two nostrils, two ears, one mouth, one genital, one rectum. And there are ten kinds of internal air passing within the body: ''prāṇa'', ''apāna'', ''udāna'', ''vyāna'', ''samāna'', etc. The two birds seated in this tree, as explained above, are the living entity and the localized Supreme Personality of Godhead.

The root cause of the material manifestation described here is the Supreme Personality of Godhead. The Supreme Personality of Godhead expands Himself and takes charge of the three qualities of the material world. Viṣṇu takes charge of the modes of goodness, Brahmā takes charge of the modes of passion, and Lord Śiva takes charge of the modes of ignorance. Brahmā, by the modes of passion, creates this manifestation, Lord Viṣṇu maintains this manifestation by the modes of goodness, and Lord Śiva annihilates it by the modes of ignorance. The whole creation ultimately rests in the Supreme Lord. He is the cause of creation, maintenance and dissolution. And when the whole manifestation is dissolved, in its subtle form as the energy of the Lord, it rests within the body of the Supreme Lord.

"At the present," the demigods prayed, "the Supreme Lord Kṛṣṇa is appearing just for the maintenance of this manifestation." Actually the Supreme Cause is one, but, being deluded by the three modes of material nature, less intelligent persons see that the material world is manifested through different causes. Those who are intelligent can see that the cause is one, Kṛṣṇa. As it is stated in the ''Brahma-saṁhitā'': ''sarva-kāraṇa-kāraṇam''. Kṛṣṇa, the Supreme Personality of Godhead, is the cause of all causes. Brahmā is the deputed agent for creation, Viṣṇu is the expansion of Kṛṣṇa for maintenance, and Lord Śiva is the expansion of Kṛṣṇa for dissolution.

"Our dear Lord," the demigods prayed, "it is very difficult to understand Your eternal form of personality. People in general are unable to understand Your actual form; therefore You are personally descending to exhibit Your original eternal form. Somehow people can understand the different incarnations of Your Lordship, but they are puzzled to understand the eternal form of Kṛṣṇa with two hands, moving among human beings exactly like one of them. This eternal form of Your Lordship is ever increasing in transcendental pleasure for the devotees. But for the nondevotees, this form is very dangerous." As stated in the ''Bhagavad-gītā'', Kṛṣṇa is very pleasing to the ''sādhu''. It is said, ''paritrāṇāya sādhūnām''. But this form is very dangerous for the demons because Kṛṣṇa also descends to kill the demons. He is, therefore, simultaneously pleasing to the devotees and dangerous to the demons.

"Our dear lotus-eyed Lord, You are the source of pure goodness. There are many great sages who simply by ''samādhi'', or transcendentally meditating upon Your lotus feet and thus being absorbed in Your thought, have easily transformed the great ocean of nescience created by the material nature to no more than water in a calf's hoofprint." The purpose of meditation is to focus the mind upon the Personality of Godhead, beginning from His lotus feet. Simply by meditation on the lotus feet of the Lord, great sages cross over this vast ocean of material existence without difficulty.

"O self-illuminated one, the great saintly persons who have crossed over the ocean of nescience, by the help of the transcendental boat of Your lotus feet, have not taken away that boat. It is still lying on this side." The demigods are using a nice simile. If one takes a boat to cross over a river, the boat also goes with one to the other side of the river. And so when one reaches the destination, how can the same boat be available to those who are still on the other side? To answer this difficulty, the demigods say in their prayer that the boat is not taken away. The devotees still remaining on the other side are able to pass over the ocean of material nature because the pure devotees do not take the boat with them when they cross over. When one simply approaches the boat, the whole ocean of material nescience is reduced to the size of water in a calf's hoofprint. Therefore, the devotees do not need to take a boat to the other side; they simply cross the ocean immediately. Because the great saintly persons are compassionate toward all conditioned souls, the boat is still lying at the lotus feet of the Lord. One can meditate upon His feet at any time, and by so doing, one can cross over the great ocean of material existence.

Meditation means concentration upon the lotus feet of the Lord. Lotus feet indicate the Supreme Personality of Godhead. Those who are impersonalists do not recognize the lotus feet of the Lord, and therefore their object of meditation is something impersonal. The demigods express their mature verdict that persons who are interested in meditating on something void or impersonal cannot cross over the ocean of nescience. Such persons are simply imagining that they have become liberated. "O lotus-eyed Lord! Their intelligence is contaminated because they fail to meditate upon the lotus feet of Your Lordship." As a result of this neglectful activity, the impersonalists fall down again into the material way of conditioned life, although they may temporarily rise up to the point of impersonal realization. Impersonalists, after undergoing severe austerities and penances, merge themselves into the Brahman effulgence or impersonal Brahman existence. But their minds are not free from material contamination; they have simply tried to negate the material ways of thinking. That does not mean that they have become liberated. Thus they fall down. In the ''Bhagavad-gītā'' it is stated that the impersonalist has to undergo great tribulation in realizing the ultimate goal. At the beginning of the ''Śrīmad-Bhāgavatam'', it is also stated that without devotional service to the Supreme Personality of Godhead, one cannot achieve liberation from the bondage of fruitive activities. The statement of Lord Kṛṣṇa is there in the ''Bhagavad-gītā'', and in the ''Śrīmad-Bhāgavatam'' the statement of the great sage Nārada is there, and here also the demigods confirm it. "Persons who have not taken to devotional service are understood to have come short of the ultimate purpose of knowledge and are not favored by Your grace." The impersonalists simply ''think'' that they are liberated, but actually they have no feeling for the Personality of Godhead. They think that when Kṛṣṇa comes into the material world, he accepts a material body. They therefore overlook the transcendental body of Kṛṣṇa. This is also confirmed in the ''Bhagavad-gītā'': ''Avajānanti māṁ mūḍhāḥ''. In spite of conquering material lust and rising up to the point of liberation, the impersonalists fall down. If they are engaged just in knowing things for the sake of knowledge and do not take to the devotional service of the Lord, they cannot achieve the desired result. Their achievement is the trouble they take, and that is all. It is clearly stated in the ''Bhagavad-gītā'' that to realize Brahman identification is not all. Brahman identification may help one become joyful without material attachment or detachment and to achieve the platform of equanimity, but after this stage, one has to take to devotional service. When one takes to devotional service after being elevated to the platform of Brahman realization, he is then admitted into the spiritual kingdom for permanent residence in association with the Supreme Personality of Godhead. That is the result of devotional service. Those who are devotees of the Supreme Personality of Godhead never fall down like the impersonalists. Even if the devotees fall down, they remain affectionately attached to their Lordship. They can meet all kinds of obstacles on the path of devotional service, and freely, without any fear, they can surmount such obstacles. Because of their surrender, they are certain that Kṛṣṇa will always protect them. As it is promised by Kṛṣṇa in the ''Bhagavad-gītā'': "My devotees are never vanquished."

"Our dear Lord, You have appeared in Your original unalloyed form, the eternal form of goodness, for the welfare of all living entities within this material world. Taking advantage of Your appearance, all of them can now very easily understand the nature and form of the Supreme Personality of Godhead. Persons who belong to the four divisions of the social order (the ''brahmacārīs'', the ''gṛhasthas'', the ''vānaprasthas'' and the ''sannyāsīs'') can all take advantage of Your appearance.

"Dear Lord, husband of the goddess of fortune, devotees who are dovetailed in Your service do not fall down from their high position like the impersonalists. Being protected by You, the devotees are able to traverse over the heads of many of māyā's commanders-in-chief, who can always put stumbling blocks on the path of liberation. My dear Lord, You appear in Your transcendental form for the benefit of the living entities so that they can see You face to face and offer their worshipful sacrifices by ritualistic performance of the ''Vedas'', mystic meditation and devotional service as recommended in the scriptures. Dear Lord, if You did not appear in Your eternal transcendental form, full of bliss and knowledge--which can eradicate all kinds of speculative ignorance about Your position--then all people would simply speculate about You according to their respective modes of material nature."

The appearance of Kṛṣṇa is the answer to all imaginative iconography of the Supreme Personality of Godhead. Everyone imagines the form of the Supreme Personality of Godhead according to his mode of material nature. In the ''Brahmā-saṁhitā'' it is said that the Lord is the oldest person. Therefore a section of religionists imagine that God must be very old, and therefore they depict a form of the Lord like a very old man. But in the same ''Brahmā-saṁhitā'', that is contradicted; although He is the oldest of all living entities, He has His eternal form as a fresh youth. The exact words used in this connection in the ''Śrīmad-Bhāgavatam'' are ''vijñānam ajñānabhid āpamārjanam''. ''Vijñānam'' means transcendental knowledge of the Supreme Personality. ''Vijñānam'' is also experienced knowledge. Transcendental knowledge has to be accepted by the descending process of disciplic succession as Brahmā presents the knowledge of Kṛṣṇa in the ''Brahma-saṁhitā''. ''Brahma-saṁhitā'' is ''vijñānam'' as realized by Brahmā's transcendental experience, and in that way he presented the form and the pastimes of Kṛṣṇa in the transcendental abode.This knowledge is ''ajñāna-bhidapamarjanam'' means that which can smash all kinds of speculation in ignorance . People are imagining the form of the Lord; sometimes He has no form and sometimes He has form, according to their different imaginations. But the presentation of Kṛṣṇa in the ''Brahma-saṁhitā'' is ''vijñānam''--scientific, experienced knowledge given by Lord Brahmā and accepted by Lord Caitanya. There is no doubt about it. Śrī Kṛṣṇa's form, Śrī Kṛṣṇa's flute, Kṛṣṇa's color--everything is reality. Here it is said that this ''vijñānam'' is always defeating all kinds of speculative knowledge. "Therefore, without Your appearing as Kṛṣṇa, as You are, neither ''ajñāna-bhipadapamarjanam'' (nescience of speculative knowledge) nor ''vijñānam'' would be realized. ''Ajñānabhid āpamārjanam''--by Your appearance the speculative knowledge of ignorance will be vanquished and the real experienced knowledge of authorities like Lord Brahmā will be established. Men influenced by the three modes of material nature imagine their own God according to the modes of material nature. In this way God is presented in various ways, but Your appearance will establish what the real form of God is."

The highest blunder committed by the impersonalist is to think that when the incarnation of God comes, He accepts the form of matter in the modes of goodness. Actually the form of Kṛṣṇa or Nārāyaṇa is transcendental to any material idea. Even the greatest impersonalist, Śaṅkarācārya, has admitted that ''nārāyaṇaḥ paro ’vyaktāt'': the material creation is caused by the ''avyakta'' (impersonal) manifestation of matter or the nonphenomenal total reservation of matter, and Kṛṣṇa is transcendental to that material conception. That is expressed in the ''Śrīmad-Bhāgavatam'' as ''śuddha-sattva'', or transcendental. He does not belong to the material mode of goodness, and He is above the position of material goodness. He belongs to the transcendental eternal status of bliss and knowledge.

"Dear Lord, when You appear in Your different incarnations, You take different names and forms according to different situations. Lord Kṛṣṇa is Your name because You are all attractive; You are called Śyāmasundara because of Your transcendental beauty. ''Śyāma'' means blackish, yet they say that You are more beautiful than thousands of Cupids. ''Kandarpa-koṭi-kamanīya''. Although You appear in a color which is compared to the blackish cloud, because You are transcendental Absolute, Your beauty is many many times more attractive than the delicate body of Cupid. Sometimes You are called Giridhārī because You lifted the hill known as Govardhana. You are sometimes called Nandanandana or Vāsudeva or Devakīnandana because You appear as the son of Mahārāja Nanda or Devakī or Vasudeva. Impersonalists think that Your many names or forms are according to a particular type of work and quality because they accept You from the position of a material observer.

"Our dear Lord, the way of understanding is not to study Your absolute nature, form and activities by mental speculation. One must engage himself in devotional service; then one can understand Your absolute nature, transcendental form, name and quality. Actually only a person who has a little taste for the service of Your lotus feet can understand Your transcendental nature or form and quality. Others may go on speculating for millions of years, but it is not possible for them to understand even a single part of Your actual position." In other words, the Supreme Personality of Godhead, Kṛṣṇa, cannot be understood by the nondevotees because there is a curtain of Yogamāyā which covers Kṛṣṇa's actual features. As confirmed in the ''Bhagavad-gītā'', ''nāhaṁ prakāśaḥ sarvasya''. The Lord says, "I am not exposed to anyone and everyone." When Kṛṣṇa came, He was actually present on the battlefield of Kurukṣetra, and everyone saw Him. But not everyone could understand that He was the Supreme Personality of Godhead. Still, everyone who died in His presence attained complete liberation from material bondage and was transferred to the spiritual world.

"O Lord, the impersonalists or nondevotees cannot understand that Your name is identical with Your form." Since the Lord is absolute, there is no difference between His name and His actual form. In the material world there is a difference between form and name. The mango fruit is different from the name of the mango. One cannot taste the mango fruit simply by chanting, "Mango, mango, mango." But the devotee who knows that there is no difference between the name and the form of the Lord chants Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare and realizes that he is always in Kṛṣṇa's company.

For persons who are not very advanced in absolute knowledge of the Supreme, Lord Kṛṣṇa exhibits His transcendental pastimes. They can simply think of the pastimes of the Lord and get the full benefit. Since there is no difference between the transcendental name and form of the Lord, there is no difference between the transcendental pastimes and the form of the Lord. For those who are less intelligent (like women, laborers or the mercantile class), the great sage Vyāsadeva wrote ''Mahābhārata''. In the ''Mahābhārata'', Kṛṣṇa is present in His different activities. ''Mahābhārata'' is history, and simply by studying, hearing and memorizing the transcendental activities of Kṛṣṇa, the less intelligent can also gradually rise to the standard of pure devotees.

The pure devotees, who are always absorbed in the thought of the transcendental lotus feet of Kṛṣṇa and who are always engaged in devotional service in full Kṛṣṇa consciousness, are never to be considered to be in the material world. Śrī Rūpa Gosvāmī has explained that those who are always engaged in Kṛṣṇa consciousness, by body, mind and activities, are to be considered liberated even within this body. This is also confirmed in the ''Bhagavad-gītā'': those who are engaged in the devotional service of the Lord have already transcended the material position.

Kṛṣṇa appears to give a chance both to the devotees and nondevotees for realization of the ultimate goal of life. The devotees get the direct chance to see Him and worship Him. Those who are not on that platform get the chance to become acquainted with His activities and thus become elevated to the same position.

"O dear Lord," the demigods continued, "You are unborn; therefore we do not find any reason for Your appearance other than for Your pleasurable pastimes." Although the reason for the appearance of the Lord is stated in the ''Bhagavad-gītā'' (He descends just to give protection to the devotee and vanquish the nondevotee), actually He descends for His pleasure-meeting with the devotees, not really to vanquish the nondevotees. The nondevotees can be vanquished simply by material nature. "The action and reaction of the external enregy of material nature (creation, maintenance and annihilation) are being carried on automatically. But simply by taking shelter of Your holy name--because Your holy name and Your personality are nondifferent--the devotees are sufficiently protected." The protection of the devotees and the annihilation of the nondevotees are actually not the business of the Supreme Personality of Godhead when He descends. They are just for His transcendental pleasure. There cannot be any other reason for His appearance.

"Our dear Lord, You are appearing as the best of the Yadu dynasty, and we are offering our respectful humble obeisances unto Your lotus feet. Before this appearance, You also appeared as the fish incarnation, the horse incarnation, the tortoise incarnation, the swan incarnation, as King Rāmacandra, as Paraśurāma, and as many other incarnations. You appeared just to protect the devotees, and we request You in Your present appearance as the Supreme Personality of Godhead Himself to give us similar protection all over the three worlds and remove all obstacles for the peaceful execution of our lives.

"Dear mother Devakī, within your womb is the Supreme Personality of Godhead, appearing along with all His plenary extensions. He is the original Personality of Godhead appearing for our welfare. Therefore you should not be afraid of your brother, the King of Bhoja. Your son Lord Kṛṣṇa, who is the original Personality of Godhead, will appear for the protection of the pious Yadu dynasty. The Lord is appearing not only alone but accompanied by His immediate plenary portion, Balarāma."

Devakī was very much afraid of her brother Kaṁsa because he had already killed so many of her children. She used to remain very anxious about Kṛṣṇa. In the ''Viṣṇu Purāṇa'' it is stated that in order to pacify Devakī, all the demigods, along with their wives, used to always visit her to encourage her not to be afraid that her son would be killed by Kaṁsa. Kṛṣṇa, who was within her womb, was to appear not only to diminish the burden of the world but specifically to protect the interest of the Yadu dynasty, and certainly to protect Devakī and Vasudeva.

''Thus ends the Bhaktivedanta purport of the Second Chapter of Kṛṣṇa, "Prayers by the Demigods for Lord Kṛṣṇa in the Womb."''
</div>

<div style="float:right">[[File:Go-previous.png|link=KB 1 (1970)]] '''[[KB 1 (1970)]] - [[KB 3 (1970)]]''' [[File:Go-next.png|KB 3 (1970)]]</div>
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KB 1 (1996+)

2021-10-22T10:41:53Z

Samruddhi:

[[Category:Krsna The Supreme Personality of Godhead (1996+)|K01]]
<div style="float:left">'''[[Krsna The Supreme Personality of Godhead (1996+)|Kṛṣṇa Book (1996+)]] - Chapter 1: The Advent of Lord Kṛṣṇa'''</div>
<div style="float:right">[[File:Go-previous.png|link=KB Introduction|Introduction (1996+)]] '''[[KB Introduction|Introduction (1996+)]] - [[KB 2 (1996+)]]''' [[File:Go-next.png|KB 2 (1996+)]]</div>
{{CompareVersionsSrcDest|KB|1|1|KB 1970|KB 1996+}}

<div style="clear:both;"> [[File:1970-small-Krsna.png|150px|center|alt=Gopal Krsna|link=]]</div>

<div class="purport">
Once the world was overburdened by the unnecessary defense force of different kings, who were actually demons but were posing themselves as the royal order. At that time, the whole world became perturbed, and the predominating deity of this earth, known as Bhūmi, went to see Lord Brahmā to tell of her calamities due to the demoniac kings. Bhūmi assumed the shape of a cow and presented herself before Lord Brahmā with tears in her eyes. She was bereaved and was weeping just to invoke the lord’s compassion. She related the calamitous position of the earth, and after hearing this, Lord Brahmā became much aggrieved, and he at once started for the ocean of milk, where Lord Viṣṇu resides. Lord Brahmā was accompanied by all the demigods, headed by Lord Śiva, and Bhūmi also followed. Arriving on the shore of the milk ocean, Lord Brahmā began to pacify Lord Viṣṇu, who had formerly saved the earthly planet by assuming the transcendental form of a boar.

In the Vedic ''mantras'', there is a particular type of prayer called ''Puruṣa-sūkta''. Generally, the demigods offer their obeisances unto Viṣṇu, the Supreme Personality of Godhead, by chanting the ''Puruṣa-sūkta''. It is understood herein that the predominating deity of every planet can see the supreme lord of this universe, Brahmā, whenever there is some disturbance on his planet. And Brahmā can approach the Supreme Lord Viṣṇu, not by seeing Him directly but by standing on the shore of the ocean of milk. There is a planet within this universe called Śvetadvīpa, and on that planet there is an ocean of milk. It is understood from various Vedic scriptures that just as there is the ocean of salt water on this planet, there are various kinds of oceans on other planets. Somewhere there is an ocean of milk, somewhere there is an ocean of oil, and somewhere there are oceans of liquor and of many other types of liquids. The ''Puruṣa-sūkta'' is the standard prayer which the demigods recite to appease the Supreme Personality of Godhead, Kṣīrodakaśāyī Viṣṇu. Because He is lying on the ocean of milk, He is called Kṣīrodakaśāyī Viṣṇu. He is the form of the Supreme Personality of Godhead through whom all the incarnations within this universe appear.

After all the demigods offered the ''Puruṣa-sūkta'' prayer to the Supreme Personality of Godhead, they apparently heard no response. Then Lord Brahmā personally sat in meditation, and there was a message-transmission from Lord Viṣṇu to Brahmā. Brahmā then broadcast the message to the demigods. That is the system of receiving Vedic knowledge. The Vedic knowledge is received first by Brahmā from the Supreme Personality of Godhead, through the medium of the heart. As stated in the beginning of ''Śrīmad-Bhāgavatam'', ''tene brahma hṛdā ya ādi-kavaye'': ([[SB 1.1.1]]) the transcendental knowledge of the ''Vedas'' was transmitted to Lord Brahmā through the heart. Here also, in the same way, only Brahmā could understand the message transmitted by Lord Viṣṇu, and he broadcast it to the demigods for their immediate action. The message was this: The Supreme Personality of Godhead would appear on the earth very soon, along with His supreme powerful potencies, and as long as He remained on the earth planet to execute His mission of annihilating the demons and establishing the devotees, the demigods should also remain there to assist Him. They should all immediately take birth in the family of the Yadu dynasty, wherein the Lord would also appear in due course of time. The Supreme Personality of Godhead Himself, Kṛṣṇa, would personally appear as the son of Vasudeva. Before His appearance, all the demigods, along with their wives, should appear in different pious families in the world just to assist the Lord in executing His mission. The exact word used here is ''tat-priyārtham'', which means the demigods should appear on the earth in order to please the Lord. In other words, any living entity who lives only to satisfy the Lord is a demigod. The demigods were further informed that Ananta, the plenary portion of Lord Kṛṣṇa who is maintaining the universal planets by extending His millions of hoods, would also appear on earth before Lord Kṛṣṇa’s appearance. They were also informed that the external potency of Viṣṇu (Māyā), with whom all the conditioned souls are enamored, would also appear by the order of the Supreme Lord, just to execute His purpose.

After instructing and pacifying all the demigods, as well as Bhūmi, with sweet words, Lord Brahmā, the father of all ''prajāpatis'', or progenitors of the universal population, departed for his own abode, the highest material planet, called Brahmaloka.

The leader of the Yadu dynasty, King Śūrasena, was ruling over the country known as Māthura, wherein lies the city of Mathurā, as well as the district known as Śūrasena, which was named after him. On account of the rule of King Śūrasena, Mathurā became the capital city of all the kings of the Yadus. Mathurā was also made the capital of the kings of the Yadu dynasty because the Yadus were a very pious family and knew that Mathurā is the place where Lord Śrī Kṛṣṇa lives eternally, just as He also lives in Dvārakā.

Once upon a time, Vasudeva, the son of Śūrasena, just after marrying Devakī, was going home on his chariot with his newly wedded wife. The father of Devakī, known as Devaka, had contributed a sufficient dowry because he was very affectionate toward his daughter. He had contributed hundreds of chariots completely decorated with gold equipment. At that time, Kaṁsa, the son of Ugrasena, in order to please his sister, Devakī, had voluntarily taken the reins of the horses of Vasudeva’s chariot and was driving. According to the custom of the Vedic civilization, when a girl is married, the brother takes the sister and brother-in-law to their home. Because the newly married girl may feel too much separation from her father’s family, the brother goes with her until she reaches her father-in-law’s house. The full dowry contributed by Devaka was as follows: 400 elephants fully decorated with golden garlands, 15,000 decorated horses, and 1,800 chariots. He also arranged for 200 beautiful girls to follow his daughter. The ''kṣatriya'' system of marriage, still current in India, dictates that when a ''kṣatriya'' is married, a few dozen of the bride’s young girlfriends (in addition to the bride) go to the house of the king. The followers of the queen are called maidservants, but actually they act as friends of the queen. This practice is prevalent from time immemorial, traceable at least to the time before the advent of Lord Kṛṣṇa 5,000 years ago. So Vasudeva brought home another 200 beautiful girls along with his wife Devakī.

While the bride and bridegroom were passing along on the chariot, there were different kinds of musical instruments playing to indicate the auspicious moment. There were conchshells, bugles, drums and kettledrums; combined together, they were vibrating a nice concert. The procession was passing very pleasingly, and Kaṁsa was driving the chariot, when suddenly there was a miraculous sound vibrated from the sky which especially announced to Kaṁsa: “Kaṁsa, you are such a fool! You are driving the chariot of your sister and your brother-in-law, but you do not know that the eighth child of this sister will kill you.”

Kaṁsa was the son of Ugrasena, of the Bhoja dynasty. It is said that Kaṁsa was the most demoniac of all the Bhoja dynasty kings. Immediately after hearing the prophecy from the sky, he caught hold of Devakī’s hair and was just about to kill her with his sword. Vasudeva was astonished at Kaṁsa’s behavior, and in order to pacify the cruel, shameless brother-in-law, he began to speak as follows, with great reason and evidence. He said, “My dear brother-in-law Kaṁsa, you are the most famous king of the Bhoja dynasty, and people know that you are the greatest warrior and a valiant king. How is it that you are so infuriated that you are prepared to kill a woman who is your own sister at this auspicious time of her marriage? Why should you be so much afraid of death? Death is already born along with your birth. From the very day you took your birth, you began to die. Suppose you are twenty-five years old; that means you have already died twenty-five years. Every moment, every second, you are dying. Why then should you be so much afraid of death? Final death is inevitable. You may die either today or in a hundred years; you cannot avoid death. Why should you be so much afraid? Actually, death means annihilation of the present body. As soon as the present body stops functioning and mixes with the five elements of material nature, the living entity within the body accepts another body, according to his present actions and reactions. It is just like when a man walks on the street: he puts forward his foot, and when he is confident that his foot is situated on sound ground, he lifts the other foot. In this way, one after another, the bodies change and the soul transmigrates. See how the plantworms change from one twig to another so carefully! Similarly, the living entity changes his body as soon as the higher authorities decide on his next body. As long as a living entity is conditioned within this material world, he must take material bodies one after another. His next particular body is offered by the laws of nature, according to the actions and reactions of this life.

“This body is exactly like one of the bodies which we always see in dreams. During our dream of sleep, we create so many bodies according to mental creation. We have seen gold, and we have also seen a mountain, so in a dream we can see a golden mountain by combining the two ideas. Sometimes in dreams we see that we have a body which is flying in the sky, and at that time we completely forget our present body. Similarly, these bodies are changing. When you have one body, you forget the past body. During a dream, we may make contact with so many new kinds of bodies, but when we are awake we forget them all. And actually these material bodies are the creations of our mental activities. But at the present moment we do not recollect our past bodies.

“The nature of the mind is flickering. Sometimes it accepts something, and immediately it rejects the same thing. Accepting and rejecting is the process of the mind in contact with the five objects of sense gratification—form, taste, smell, sound and touch. In its speculative way, the mind comes in touch with the objects of sense gratification, and when the living entity desires a particular type of body, he gets it. Therefore, the body is an offering by the laws of material nature. The living entity accepts a body and comes out again into the material world to enjoy or suffer according to the construction of the body. Unless we have a particular type of body, we cannot enjoy or suffer according to our mental proclivities inherited from the previous life. The particular type of body is actually offered to us according to our mental condition at the time of death.

“The luminous planets like the sun, moon or stars reflect themselves in different types of reservoirs, like water, oil or ghee. The reflection moves according to the movement of the reservoir. The reflection of the moon is on the water, and the moving water makes the moon also appear to be moving, but actually the moon is not moving. Similarly, by mental concoction the living entity attains different kinds of bodies, although actually he has no connection with such bodies. But on account of illusion, being enchanted by the influence of ''māyā'', the living entity thinks that he belongs to a particular type of body. That is the way of conditioned life. Suppose a living entity is now in a human form of body. He thinks that he belongs to the human community, or a particular country or particular place. He identifies himself in that way and unnecessarily prepares for another body, which is not required by him. Such desires and mental concoctions are the cause of different types of bodies. The covering influence of material nature is so strong that the living entity is satisfied in whatever body he gets, and he identifies with that body with great pleasure. Therefore, I beg to request you not to be overwhelmed by the dictation of your mind and body.”

Vasudeva thus requested Kaṁsa not to be envious of his newly married sister. One should not be envious of anyone, because envy is the cause of fear both in this world and in the next, when one is before Yamarāja (the lord of punishment after death). Vasudeva appealed to Kaṁsa on behalf of Devakī, stating that she was his younger sister. He also appealed at an auspicious moment, at the time of marriage. A younger sister or brother is supposed to be protected as one’s child. “The position is overall so delicate,” Vasudeva reasoned, “that if you kill her, it will go against your high reputation.”

In this way Vasudeva tried to pacify Kaṁsa by good instruction as well as by philosophical discrimination, but Kaṁsa was not to be pacified because his association was demoniac. Because of his demoniac association, he was a demon, although born in a very high royal family. A demon never cares for any good instruction. He is just like a determined thief: one can give him moral instruction, but it will not be effective. Similarly, those who are demoniac or atheistic by nature can hardly assimilate any good instruction, however authorized it may be. That is the difference between demigods and demons. Those who can accept good instruction and try to live their lives in that way are called demigods, and those who are unable to take such good instruction are called demons.

Failing in his attempt to pacify Kaṁsa, Vasudeva wondered how he would protect his wife, Devakī. When there is imminent danger, an intelligent person should try to avoid the dangerous position as far as possible. But if, in spite of endeavoring by all intelligence, one fails to avoid the dangerous position, there is no fault on his part. One should try his best to execute his duties, but if the attempt fails, he is not at fault.

Vasudeva thought of his wife as follows: “For the present let me save the life of Devakī; then later on, if there are children, I shall see how to save them.” He further thought, “If in the future I get a child who can kill Kaṁsa—just as Kaṁsa is thinking—then both Devakī and the child will be saved because the law of Providence is inconceivable. But now, some way or other, let me save the life of Devakī.”

There is no certainty how a living entity contacts a certain type of body, just as there is no certainty how a blazing fire comes in contact with a certain type of wood in the forest. When there is a forest fire, it is experienced that the blazing fire sometimes leaps over one tree and catches another by the influence of the wind. Similarly, a living entity may be very careful in the matter of executing his duties, but it is still very difficult for him to know what type of body he is going to get in the next life. Mahārāja Bharata was very faithfully executing the duties of self-realization, but by chance he developed temporary affection for a deer, and in his next life he had to accept the body of a deer.

Vasudeva, after deliberating on how to save his wife, began to speak to Kaṁsa with great respect, although Kaṁsa was the most sinful man. Sometimes it happens that a most virtuous person like Vasudeva has to flatter a person like Kaṁsa, a most vicious person. That is the way of all diplomatic transactions. Although Vasudeva was deeply aggrieved, he smiled outwardly. He addressed the shameless Kaṁsa in that way because he was so atrocious. Vasudeva said to Kaṁsa, “My dear brother-in-law, please consider that you have no danger from your sister. You are awaiting some danger because you have heard a prophetic voice in the sky. But the danger is to come from the sons of your sister, who are not present now. And who knows? There may or may not be sons in the future. Considering all this, you are safe for the present. Nor is there cause of fear from your sister. If there are any sons born of her, I promise that I shall present all of them to you for necessary action.”

Kaṁsa knew the value of Vasudeva’s word of honor, and he was convinced by his argument. For the time being, he desisted from the heinous killing of his sister. Thus Vasudeva was pleased and praised the decision of Kaṁsa. In this way, he returned to his home.

Each year thereafter, in due course of time, Devakī gave birth to a child. Thus she gave birth to eight male children, as well as one daughter. When the first son was born, Vasudeva kept his word of honor and immediately brought the child before Kaṁsa. It is said that Vasudeva was very much elevated and famous for his word of honor, and he wanted to maintain this fame. Although it was very painful for Vasudeva to hand over the newly born child, Kaṁsa was very glad to receive him. But he became a little compassionate with the behavior of Vasudeva. This event is very exemplary. For a great soul like Vasudeva, there is nothing considered to be painful in the course of discharging one’s duty. A learned person like Vasudeva carries out his duties without hesitation. On the other hand, a demon like Kaṁsa never hesitates in committing any abominable action. It is said, therefore, that a saintly person can tolerate all kinds of miserable conditions of life, a learned man can discharge his duties without awaiting favorable circumstances, a heinous person like Kaṁsa can act in any sinful way, and a devotee can sacrifice everything to satisfy the Supreme Personality of Godhead.

Kaṁsa became satisfied by the action of Vasudeva. He was surprised to see Vasudeva keeping his promise, and being compassionate upon him and pleased, he began to speak as follows: “My dear Vasudeva, you need not present this child to me. I am not in danger from this child. I have heard that the eighth child born of you and Devakī will kill me. Why should I accept this child unnecessarily? You can take him back.”

When Vasudeva was returning home with his firstborn child, although he was pleased by the behavior of Kaṁsa, he could not believe in him because he knew that Kaṁsa was uncontrolled. An atheistic person cannot be firm in his word of honor. One who cannot control the senses cannot be steady in his determination. The great politician Cāṇakya Paṇḍita said, “Never put your trust in a diplomat or in a woman.” Those who are addicted to unrestricted sense gratification can never be truthful, nor can they be trusted with any faith.

At that time the great sage Nārada came to Kaṁsa. He was informed of Kaṁsa’s becoming compassionate to Vasudeva and returning his firstborn child. Nārada was very eager to accelerate the descent of Lord Kṛṣṇa as soon as possible. He therefore informed Kaṁsa that in Vṛndāvana personalities like Nanda Mahārāja and all the other cowherd men and their wives, and on the other side Vasudeva, his father Śūrasena and all his relatives born in the family of Vṛṣṇi of the Yadu dynasty, along with all their friends and well-wishers, were actually demigods. Nārada warned Kaṁsa to be careful of them, since Kaṁsa and his friends and advisors were all demons. Demons are always afraid of demigods. After being thus informed by Nārada about the appearance of the demigods in different families, Kaṁsa at once became very much alarmed. He understood that since the demigods had already appeared, Lord Viṣṇu must be coming soon. He at once arrested both his brother-in-law Vasudeva and Devakī and put them behind prison bars.

Within the prison, shackled in iron chains, Vasudeva and Devakī gave birth to a male child year after year, and Kaṁsa, thinking each of the babies to be the incarnation of Viṣṇu, killed them one after another. He was particularly afraid of the eighth child, but after the visit of Nārada, he came to the conclusion that any child might be Kṛṣṇa. Therefore it was better to kill all the babies who took birth from Devakī and Vasudeva.

This action of Kaṁsa is not very difficult to understand. There are many instances in the history of the world of persons in the royal order who have killed their father, brother or a whole family and friends for the satisfaction of their ambitions. There is nothing astonishing about this, for members of the demoniac, greedy royal order can kill anyone for their nefarious ambitions.

Kaṁsa was made aware of his previous birth by the grace of Nārada. He learned that in his previous birth he had been a demon of the name Kālanemi and that he had been killed by Viṣṇu. Having now taken his birth in the Bhoja family, he decided to become the deadly enemy of the Yadu dynasty; Kṛṣṇa was going to take birth in that family, and Kaṁsa was very much afraid that he would be killed by Kṛṣṇa, just as he had been killed in his last birth.

He first of all imprisoned his father, Ugrasena, because he was the chief king among the Yadu, Bhoja and Andhaka dynasties, and he also occupied the kingdom of Śūrasena, Vasudeva’s father. He declared himself the king of all such places.

''Thus ends the Bhaktivedanta purport of the First Chapter of Kṛṣṇa, "The Advent of Lord Kṛṣṇa."''
</div>

<div style="float:right">[[File:Go-previous.png|link=KB Introduction|Introduction (1996+)]] '''[[KB Introduction|Introduction (1996+)]] - [[KB 2 (1996+)]]''' [[File:Go-next.png|KB 2 (1996+)]]</div>
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CC Antya 20.15

2021-10-21T18:24:10Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 20|C015]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 20|Chapter 20: The Śikṣāṣṭaka Prayers]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 20.14|Antya-līlā 20.14]] '''[[CC Antya 20.14|Antya-līlā 20.14]] - [[CC Antya 20.16|Antya-līlā 20.16]]''' [[File:Go-next.png|link=CC Antya 20.16|Antya-līlā 20.16]]</div>
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==== TEXT 15 ====

<div class="verse">
:uṭhila viṣāda, dainya,—paḍe āpana-śloka
:yāhāra artha śuni’ saba yāya duḥkha-śoka
</div>

==== SYNONYMS ====

<div class="synonyms">
''uṭhila viṣāda''—there was awakening of lamentation; ''dainya''—humility; ''paḍe''—recites; ''āpana-śloka''—His own verse; ''yāhāra''—of which; ''artha śuni’''—hearing the meaning; ''saba''—all; ''yāya''—go away; ''duḥkha-śoka''—unhappiness and lamentation.
</div>

==== TRANSLATION ====

<div class="translation">
Lamentation and humility awoke within Śrī Caitanya Mahāprabhu, and He began reciting another of His own verses. By hearing the meaning of that verse, one can forget all unhappiness and lamentation.
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<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 20.14|Antya-līlā 20.14]] '''[[CC Antya 20.14|Antya-līlā 20.14]] - [[CC Antya 20.16|Antya-līlā 20.16]]''' [[File:Go-next.png|link=CC Antya 20.16|Antya-līlā 20.16]]</div>
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CC Antya 20.14

2021-10-21T18:22:22Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 20|C014]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 20|Chapter 20: The Śikṣāṣṭaka Prayers]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 20.13|Antya-līlā 20.13]] '''[[CC Antya 20.13|Antya-līlā 20.13]] - [[CC Antya 20.15|Antya-līlā 20.15]]''' [[File:Go-next.png|link=CC Antya 20.15|Antya-līlā 20.15]]</div>
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==== TEXT 14 ====

<div class="verse">
:kṛṣṇa-premodgama, premāmṛta-āsvādana
:kṛṣṇa-prāpti, sevāmṛta-samudre majjana
</div>

==== SYNONYMS ====

<div class="synonyms">
''kṛṣṇa-prema-udgama''—awakening of love for Kṛṣṇa; ''prema-amṛta-āsvādana''—tasting of the transcendental bliss of love for Kṛṣṇa; ''kṛṣṇa-prāpti''—attainment of the lotus feet of Kṛṣṇa; ''sevā-amṛta''—of the nectar of service; ''samudre''—in the ocean; ''majjana''—immersing.
</div>

==== TRANSLATION ====

<div class="translation">
“The result of chanting is that one awakens his love for Kṛṣṇa and tastes transcendental bliss. Ultimately, one attains the association of Kṛṣṇa and engages in His devotional service, as if immersing himself in a great ocean of love.”
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CC Antya 20.13

2021-10-21T18:20:31Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 20|C013]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 20|Chapter 20: The Śikṣāṣṭaka Prayers]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 20.12|Antya-līlā 20.12]] '''[[CC Antya 20.12|Antya-līlā 20.12]] - [[CC Antya 20.14|Antya-līlā 20.14]]''' [[File:Go-next.png|link=CC Antya 20.14|Antya-līlā 20.14]]</div>
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==== TEXT 13 ====

<div class="verse">
:saṅkīrtana haite pāpa-saṁsāra-nāśana
:citta-śuddhi, sarva-bhakti-sādhana-udgama
</div>

==== SYNONYMS ====

<div class="synonyms">
''saṅkīrtana haite''—from the process of chanting the holy name; ''pāpa-saṁsāra-nāśana''—annihilation of materialistic life resulting from sins; ''citta-śuddhi''—cleansing of the heart; ''sarva-bhakti''—all kinds of devotional service; ''sādhana''—of the performances; ''udgama''—awakening.
</div>

==== TRANSLATION ====

<div class="translation">
“By performing congregational chanting of the Hare Kṛṣṇa mantra, one can destroy the sinful condition of material existence, purify the unclean heart and awaken all varieties of devotional service.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 20.12|Antya-līlā 20.12]] '''[[CC Antya 20.12|Antya-līlā 20.12]] - [[CC Antya 20.14|Antya-līlā 20.14]]''' [[File:Go-next.png|link=CC Antya 20.14|Antya-līlā 20.14]]</div>
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CC Antya 20.12

2021-10-21T18:15:53Z

Samruddhi:

[[Category:8 Siksastaka Verses]]
[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 20|C012]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 20|Chapter 20: The Śikṣāṣṭaka Prayers]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 20.11|Antya-līlā 20.11]] '''[[CC Antya 20.11|Antya-līlā 20.11]] - [[CC Antya 20.13|Antya-līlā 20.13]]''' [[File:Go-next.png|link=CC Antya 20.13|Antya-līlā 20.13]]</div>
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==== TEXT 12 ====

<div class="verse">
:ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ
:śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam
:ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ
:sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam
</div>

==== SYNONYMS ====

<div class="synonyms">
''cetaḥ''—of the heart; ''darpaṇa''—the mirror; ''mārjanam''—cleansing; ''bhava''—of material existence; ''mahā-dāva-agni''—the blazing forest fire; ''nirvāpaṇam''—extinguishing; ''śreyaḥ''—of good fortune; ''kairava''—the white lotus; ''candrikā''—the moonshine; ''vitaraṇam''—spreading; ''vidyā''—of all education; ''vadhū''—wife; ''jīvanam''—the life; ''ānanda''—of bliss; ''ambudhi''—the ocean; ''vardhanam''—increasing; ''prati-padam''—at every step; ''pūrṇa-amṛta''—of the full nectar; ''āsvādanam''—giving a taste; ''sarva''—for everyone; ''ātma-snapanam''—bathing of the self; ''param''—transcendental; ''vijayate''—let there be victory; ''śrī-kṛṣṇa-saṅkīrtanam''—for the congregational chanting of the holy name of Kṛṣṇa.
</div>

==== TRANSLATION ====

<div class="translation">
“‘Let there be all victory for the chanting of the holy name of Lord Kṛṣṇa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṇa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.’
</div>

==== PURPORT ====

<div class="purport">
This is the first verse of Śrī Caitanya Mahāprabhu’s ''Śikṣāṣṭaka''. The other seven verses are found in texts [[CC Antya 20.16|16]], [[CC Antya 20.21|21]], [[CC Antya 20.29|29]], [[CC Antya 20.32|32]], [[CC Antya 20.36|36]], [[CC Antya 20.39|39]] and [[CC Antya 20.47|47]].
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 20.11|Antya-līlā 20.11]] '''[[CC Antya 20.11|Antya-līlā 20.11]] - [[CC Antya 20.13|Antya-līlā 20.13]]''' [[File:Go-next.png|link=CC Antya 20.13|Antya-līlā 20.13]]</div>
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CC Antya 20.11

2021-10-21T18:09:46Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 20|C011]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 20|Chapter 20: The Śikṣāṣṭaka Prayers]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 20.10|Antya-līlā 20.10]] '''[[CC Antya 20.10|Antya-līlā 20.10]] - [[CC Antya 20.12|Antya-līlā 20.12]]''' [[File:Go-next.png|link=CC Antya 20.12|Antya-līlā 20.12]]</div>
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==== TEXT 11 ====

<div class="verse">
:nāma-saṅkīrtana haite sarvānartha-nāśa
:sarva-śubhodaya, kṛṣṇa-premera ullāsa
</div>

==== SYNONYMS ====

<div class="synonyms">
''nāma-saṅkīrtana''—chanting of the holy names of the Lord; ''haite''—from; ''sarva-anartha-nāśa''—destruction of all undesirable things; ''sarva-śubha-udaya''—awakening of all good fortune; ''kṛṣṇa-premera ullāsa''—the beginning of the flow of love of Kṛṣṇa.
</div>

==== TRANSLATION ====

<div class="translation">
“Simply by chanting the holy name of Lord Kṛṣṇa, one can be freed from all undesirable habits. This is the means of awakening all good fortune and initiating the flow of waves of love for Kṛṣṇa.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 20.10|Antya-līlā 20.10]] '''[[CC Antya 20.10|Antya-līlā 20.10]] - [[CC Antya 20.12|Antya-līlā 20.12]]''' [[File:Go-next.png|link=CC Antya 20.12|Antya-līlā 20.12]]</div>
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CC Antya 20.10

2021-10-21T18:05:46Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 20|C010]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 20|Chapter 20: The Śikṣāṣṭaka Prayers]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 20.9|Antya-līlā 20.9]] '''[[CC Antya 20.9|Antya-līlā 20.9]] - [[CC Antya 20.11|Antya-līlā 20.11]]''' [[File:Go-next.png|link=CC Antya 20.11|Antya-līlā 20.11]]</div>
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==== TEXT 10 ====

<div class="verse">
:kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
:sāṅgopāṅgāstra-pārṣadam
:yajñaiḥ saṅkīrtana-prāyair
:yajanti hi su-medhasaḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''kṛṣṇa-varṇam''—repeating the syllables kṛṣ-ṇa; ''tviṣā''—with a luster; ''akṛṣṇam''—not black (golden); ''sa-aṅga''—with associates; ''upāṅga''—servitors; ''astra''—weapons; ''pārṣadam''—confidential companions; ''yajñaiḥ''—by sacrifice; ''saṅkīrtana-prāyaiḥ''—consisting chiefly of congregational chanting; ''yajanti''—they worship; ''hi''—certainly; ''su-medhasaḥ''—intelligent persons.
</div>

==== TRANSLATION ====

<div class="translation">
“‘In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.’
</div>

==== PURPORT ====

<div class="purport">
This verse is spoken by Saint Karabhājana in ''Śrīmad-Bhāgavatam'' ([[SB 11.5.32]]). For further information, see ''Adi-līlā'', Chapter Three, text 52.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 20.9|Antya-līlā 20.9]] '''[[CC Antya 20.9|Antya-līlā 20.9]] - [[CC Antya 20.11|Antya-līlā 20.11]]''' [[File:Go-next.png|link=CC Antya 20.11|Antya-līlā 20.11]]</div>
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CC Antya 20.9

2021-10-21T18:02:50Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 20|C009]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 20|Chapter 20: The Śikṣāṣṭaka Prayers]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 20.8|Antya-līlā 20.8]] '''[[CC Antya 20.8|Antya-līlā 20.8]] - [[CC Antya 20.10|Antya-līlā 20.10]]''' [[File:Go-next.png|link=CC Antya 20.10|Antya-līlā 20.10]]</div>
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==== TEXT 9 ====

<div class="verse">
:saṅkīrtana-yajñe kalau kṛṣṇa-ārādhana
:sei ta’ sumedhā pāya kṛṣṇera caraṇa
</div>

==== SYNONYMS ====

<div class="synonyms">
''saṅkīrtana-yajñe''—performing the yajña of chanting the Hare Kṛṣṇa mantra; ''kalau''—in this Age of Kali; ''kṛṣṇa-ārādhana''—the process of worshiping Kṛṣṇa; ''sei ta’''—such persons; ''su-medhā''—greatly intelligent; ''pāya''—get; ''kṛṣṇera caraṇa''—shelter at the lotus feet of Kṛṣṇa.
</div>

==== TRANSLATION ====

<div class="translation">
“In this Age of Kali, the process of worshiping Kṛṣṇa is to perform sacrifice by chanting the holy name of the Lord. One who does so is certainly very intelligent, and he attains shelter at the lotus feet of Kṛṣṇa.
</div>

==== PURPORT ====

<div class="purport">
For further information, one may refer to ''Adi-līlā'', Chapter Three, texts 77-78
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 20.8|Antya-līlā 20.8]] '''[[CC Antya 20.8|Antya-līlā 20.8]] - [[CC Antya 20.10|Antya-līlā 20.10]]''' [[File:Go-next.png|link=CC Antya 20.10|Antya-līlā 20.10]]</div>
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CC Antya 20.8

2021-10-21T17:58:28Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 20|C008]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 20|Chapter 20: The Śikṣāṣṭaka Prayers]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 20.7|Antya-līlā 20.7]] '''[[CC Antya 20.7|Antya-līlā 20.7]] - [[CC Antya 20.9|Antya-līlā 20.9]]''' [[File:Go-next.png|link=CC Antya 20.9|Antya-līlā 20.9]]</div>
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==== TEXT 8 ====

<div class="verse">
:harṣe prabhu kahena,—“śuna svarūpa-rāma-rāya
:nāma-saṅkīrtana—kalau parama upāya
</div>

==== SYNONYMS ====

<div class="synonyms">
''harṣe''—in jubilation; ''prabhu''—Śrī Caitanya Mahāprabhu; ''kahena''—says; ''śuna''—please hear; ''svarūpa-rāma-rāya''—My dear Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya; ''nāma-saṅkīrtana''—chanting of the holy name of the Lord; ''kalau''—in the Age of Kali; ''parama upāya''—the most feasible means for deliverance.
</div>

==== TRANSLATION ====

<div class="translation">
In great jubilation, Śrī Caitanya Mahāprabhu said, “My dear Svarūpa Dāmodara and Rāmānanda Rāya, know from Me that chanting the holy names is the most feasible means of salvation in this Age of Kali.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 20.7|Antya-līlā 20.7]] '''[[CC Antya 20.7|Antya-līlā 20.7]] - [[CC Antya 20.9|Antya-līlā 20.9]]''' [[File:Go-next.png|link=CC Antya 20.9|Antya-līlā 20.9]]</div>
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CC Antya 20.7

2021-10-20T18:23:50Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 20|C007]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 20|Chapter 20: The Śikṣāṣṭaka Prayers]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 20.6|Antya-līlā 20.6]] '''[[CC Antya 20.6|Antya-līlā 20.6]] - [[CC Antya 20.8|Antya-līlā 20.8]]''' [[File:Go-next.png|link=CC Antya 20.8|Antya-līlā 20.8]]</div>
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==== TEXT 7 ====

<div class="verse">
:kona dine kona bhāve śloka-paṭhana
:sei śloka āsvādite rātri-jāgaraṇa
</div>

==== SYNONYMS ====

<div class="synonyms">
''kona dine''—sometimes; ''kona bhāve''—in some emotion; ''śloka-paṭhana''—reciting the verses; ''sei śloka''—those verses; ''āsvādite''—to taste; ''rātri-jāgaraṇa''—keeping awake at night.
</div>

==== TRANSLATION ====

<div class="translation">
Sometimes the Lord would be absorbed in a particular emotion and would stay awake all night reciting related verses and relishing their taste.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 20.6|Antya-līlā 20.6]] '''[[CC Antya 20.6|Antya-līlā 20.6]] - [[CC Antya 20.8|Antya-līlā 20.8]]''' [[File:Go-next.png|link=CC Antya 20.8|Antya-līlā 20.8]]</div>
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CC Antya 20.6

2021-10-20T18:21:41Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 20|C006]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 20|Chapter 20: The Śikṣāṣṭaka Prayers]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 20.5|Antya-līlā 20.5]] '''[[CC Antya 20.5|Antya-līlā 20.5]] - [[CC Antya 20.7|Antya-līlā 20.7]]''' [[File:Go-next.png|link=CC Antya 20.7|Antya-līlā 20.7]]</div>
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==== TEXT 6 ====

<div class="verse">
:sei sei bhāve nija-śloka paḍiyā
:ślokera artha āsvādaye dui-bandhu lañā
</div>

==== SYNONYMS ====

<div class="synonyms">
''sei sei bhāve''—in that particular emotion; ''nija-śloka paḍiyā''—reciting His own verses; ''ślokera''—of the verses; ''artha''—meaning; ''āsvādaye''—tastes; ''dui-bandhu lañā''—with two friends.
</div>

==== TRANSLATION ====

<div class="translation">
He would recite His own verses, expressing their meanings and emotions, and thus enjoy tasting them with these two friends.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 20.5|Antya-līlā 20.5]] '''[[CC Antya 20.5|Antya-līlā 20.5]] - [[CC Antya 20.7|Antya-līlā 20.7]]''' [[File:Go-next.png|link=CC Antya 20.7|Antya-līlā 20.7]]</div>
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CC Antya 20.5

2021-10-20T18:18:27Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 20|C005]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 20|Chapter 20: The Śikṣāṣṭaka Prayers]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 20.4|Antya-līlā 20.4]] '''[[CC Antya 20.4|Antya-līlā 20.4]] - [[CC Antya 20.6|Antya-līlā 20.6]]''' [[File:Go-next.png|link=CC Antya 20.6|Antya-līlā 20.6]]</div>
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==== TEXT 5 ====

<div class="verse">
:nānā-bhāva uṭhe prabhura harṣa, śoka, roṣa
:dainyodvega-ārti utkaṇṭhā, santoṣa
</div>

==== SYNONYMS ====

<div class="synonyms">
''nānā-bhāva''—all kinds of emotion; ''uṭhe''—awaken; ''prabhura''—of Śrī Caitanya Mahāprabhu; ''harṣa''—jubilation; ''śoka''—lamentation; ''roṣa''—anger; ''dainya''—humility; ''udvega''—anxiety; ''ārti''—grief; ''utkaṇṭhā''—more eagerness; ''santoṣa''—satisfaction.
</div>

==== TRANSLATION ====

<div class="translation">
He relished the symptoms of various transcendental emotions, such as jubilation, lamentation, anger, humility, anxiety, grief, eagerness and satisfaction.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 20.4|Antya-līlā 20.4]] '''[[CC Antya 20.4|Antya-līlā 20.4]] - [[CC Antya 20.6|Antya-līlā 20.6]]''' [[File:Go-next.png|link=CC Antya 20.6|Antya-līlā 20.6]]</div>
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CC Antya 20.4

2021-10-19T14:23:42Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 20|C004]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 20|Chapter 20: The Śikṣāṣṭaka Prayers]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 20.3|Antya-līlā 20.3]] '''[[CC Antya 20.3|Antya-līlā 20.3]] - [[CC Antya 20.5|Antya-līlā 20.5]]''' [[File:Go-next.png|link=CC Antya 20.5|Antya-līlā 20.5]]</div>
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==== TEXT 4 ====

<div class="verse">
:svarūpa, rāmānanda,—ei duijana-sane
:rātri-dine rasa-gīta-śloka āsvādane
</div>

==== SYNONYMS ====

<div class="synonyms">
''svarūpa''—Svarūpa Dāmodara Gosvāmī; ''rāmānanda''—Rāmānanda Rāya; ''ei''—these; ''dui-jana-sane''—with two persons; ''rātri-dine''—night and day; ''rasa-gīta-śloka''—verses and songs containing the mellows of transcendental bliss; ''āsvādane''—in tasting.
</div>

==== TRANSLATION ====

<div class="translation">
Day and night He tasted transcendental blissful songs and verses with two associates, namely Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 20.3|Antya-līlā 20.3]] '''[[CC Antya 20.3|Antya-līlā 20.3]] - [[CC Antya 20.5|Antya-līlā 20.5]]''' [[File:Go-next.png|link=CC Antya 20.5|Antya-līlā 20.5]]</div>
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CC Antya 20.3

2021-10-19T14:19:42Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 20|C003]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 20|Chapter 20: The Śikṣāṣṭaka Prayers]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 20.2|Antya-līlā 20.2]] '''[[CC Antya 20.2|Antya-līlā 20.2]] - [[CC Antya 20.4|Antya-līlā 20.4]]''' [[File:Go-next.png|link=CC Antya 20.4|Antya-līlā 20.4]]</div>
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==== TEXT 3 ====

<div class="verse">
:ei-mata mahāprabhu vaise nīlācale
:rajanī-divase kṛṣṇa-virahe vihvale
</div>

==== SYNONYMS ====

<div class="synonyms">
''ei-mata''—in this way; ''mahāprabhu''—Śrī Caitanya Mahāprabhu; ''vaise nīlācale''—resided at Nīlācala; ''rajanī-divase''—day and night; ''kṛṣṇa-virahe''—because of separation from Kṛṣṇa; ''vihvale''—overwhelmed.
</div>

==== TRANSLATION ====

<div class="translation">
While Śrī Caitanya Mahāprabhu thus resided at Jagannātha Purī [Nīlācala], He was continuously overwhelmed, night and day, by separation from Kṛṣṇa.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 20.2|Antya-līlā 20.2]] '''[[CC Antya 20.2|Antya-līlā 20.2]] - [[CC Antya 20.4|Antya-līlā 20.4]]''' [[File:Go-next.png|link=CC Antya 20.4|Antya-līlā 20.4]]</div>
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CC Antya 20.2

2021-10-19T14:17:37Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 20|C002]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 20|Chapter 20: The Śikṣāṣṭaka Prayers]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 20.1|Antya-līlā 20.1]] '''[[CC Antya 20.1|Antya-līlā 20.1]] - [[CC Antya 20.3|Antya-līlā 20.3]]''' [[File:Go-next.png|link=CC Antya 20.3|Antya-līlā 20.3]]</div>
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==== TEXT 2 ====

<div class="verse">
:jaya jaya gauracandra jaya nityānanda
:jayādvaita-candra jaya gaura-bhakta-vṛnda
</div>

==== SYNONYMS ====

<div class="synonyms">
''jaya jaya''—all glories; ''gauracandra''—to Lord Śrī Caitanya Mahāprabhu; ''jaya''—all glories; ''nityānanda''—to Lord Nityānanda Prabhu; ''jaya''—all glories; ''advaita-candra''—to Advaita Prabhu; ''jaya''—all glories; ''gaura-bhakta-vṛnda''—to the devotees of Śrī Caitanya Mahāprabhu.
</div>

==== TRANSLATION ====

<div class="translation">
All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of Śrī Caitanya Mahāprabhu!
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 20.1|Antya-līlā 20.1]] '''[[CC Antya 20.1|Antya-līlā 20.1]] - [[CC Antya 20.3|Antya-līlā 20.3]]''' [[File:Go-next.png|link=CC Antya 20.3|Antya-līlā 20.3]]</div>
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CC Antya 20.1

2021-10-19T14:14:22Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 20|C001]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 20|Chapter 20: The Śikṣāṣṭaka Prayers]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 20 Summary|Chapter 20 Summary]] '''[[CC Antya 20 Summary|Chapter 20 Summary]] - [[CC Antya 20.2|Antya-līlā 20.2]]''' [[File:Go-next.png|link=CC Antya 20.2|Antya-līlā 20.2]]</div>
{{CompareVersions|CC|Antya 20.1|CC 1975|CC 1996}}
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==== TEXT 1 ====

<div id="text">
premodbhāvita-harṣerṣyod-
vega-dainyārti-miśritam
lapitaṁ gauracandrasya
bhāgyavadbhir niṣevyate
</div>

==== SYNONYMS ====

<div class="synonyms">
''prema-udbhāvita''—produced from ecstatic love and emotion; ''harṣa''—jubilation; ''īrṣyā''—envy; ''udvega''—agitation; ''dainya''—submissiveness; ''ārti''—grief; ''miśritam''—mixed with; ''lapitam''—talks like those of a crazy man; ''gaura-candrasya''—of Śrī Caitanya Mahāprabhu; ''bhāgyavadbhiḥ''—by the most fortunate; ''niṣevyate''—is enjoyable.
</div>

==== TRANSLATION ====

<div class="translation">
Only the most fortunate will relish the mad words of Śrī Caitanya Mahāprabhu, which were mixed with jubilation, envy, agitation, submissiveness and grief, all produced by ecstatic loving emotions.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 20 Summary|Chapter 20 Summary]] '''[[CC Antya 20 Summary|Chapter 20 Summary]] - [[CC Antya 20.2|Antya-līlā 20.2]]''' [[File:Go-next.png|link=CC Antya 20.2|Antya-līlā 20.2]]</div>
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CC Antya 20 Summary

2021-10-19T14:03:00Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 20|1a]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 20|Chapter 20: The Śikṣāṣṭaka Prayers]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 19.112|Antya-līlā 19.112]] '''[[CC Antya 19.112|Antya-līlā 19.112]] - [[CC Antya 20.1|Antya-līlā 20.1]]''' [[File:Go-next.png|link=CC Antya 20.1|Antya-līlā 20.1]]</div>
{{CompareVersions|CC|Antya 20 Summary|CC 1975|CC 1996}}

<div class="purport">
The following summary of the Twentieth Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his ''Amṛta-pravāha-bhāṣya''. Śrī Caitanya Mahāprabhu passed His nights tasting the meaning of the ''Śikṣāṣṭaka'' prayers in the company of Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya. Sometimes He recited verses from Jayadeva Gosvāmī’s ''Gīta-govinda'', from ''Śrīmad-Bhāgavatam'', from Śrī Rāmānanda Rāya’s ''Jagannātha-vallabha-nāṭaka'' or from Śrī Bilvamaṅgala Ṭhākura’s ''Kṛṣṇa-karṇāmṛta''. In this way, He became absorbed in ecstatic emotions. For the twelve years Śrī Caitanya Mahāprabhu lived at Jagannātha Purī, He relished the taste of reciting such transcendental verses. Altogether the Lord was present in this mortal world for forty-eight years. After hinting about the Lord’s disappearance, the author of the ''Caitanya-caritāmṛta'' gives a short description of the entire ''Antya-līlā'' and then ends his book.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 19.112|Antya-līlā 19.112]] '''[[CC Antya 19.112|Antya-līlā 19.112]] - [[CC Antya 20.1|Antya-līlā 20.1]]''' [[File:Go-next.png|link=CC Antya 20.1|Antya-līlā 20.1]]</div>
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CC Antya 2.103

2021-10-16T18:27:10Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 02|C103]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 2|Chapter 2: The Chastisement of Junior Haridāsa]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 2.102|Antya-līlā 2.102]] '''[[CC Antya 2.102|Antya-līlā 2.102]] - [[CC Antya 2.104|Antya-līlā 2.104]]''' [[File:Go-next.png|link=CC Antya 2.104|Antya-līlā 2.104]]</div>
{{CompareVersions|CC|Antya 2.103|CC 1975|CC 1996}}
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==== TEXT 103 ====

<div class="verse">
:’mora nāme śikhi-māhitira bhaginī-sthāne giyā
:śukla-cāula eka māna ānaha māgiyā’
</div>

==== SYNONYMS ====

<div class="synonyms">
''mora nāme''—in my name; ''śikhi-māhitira''—of Śikhi Māhiti; ''bhaginī-sthāne''—at the place of the sister; ''giyā''—going; ''śukla-cāula''—white rice; ''eka māna''—the measurement of one māna (almost two pounds); ''ānaha''—please bring; ''māgiyā''—requesting.
</div>

==== TRANSLATION ====

<div class="translation">
“Please go to the sister of Śikhi Māhiti. In my name, ask her for a māna of white rice and bring it here.”
</div>

==== PURPORT ====

<div class="purport">
In India ''śukla-cāula'' (white rice) is also called ''ātapa-cāula'', or rice that has not been boiled before being threshed. Another kind of rice, called ''siddha-cāula'' (brown rice), is boiled before being threshed. Generally, first-class fine white rice is required for offerings to the Deity. Thus Bhagavān Ācārya asked Choṭa Haridāsa, or Junior Haridāsa, a singer in the assembly of Śrī Caitanya Mahāprabhu, to get some of this rice from the sister of Śikhi Māhiti. A ''māna'' is a standard of measurement in Orissa for rice and other food grains.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 2.102|Antya-līlā 2.102]] '''[[CC Antya 2.102|Antya-līlā 2.102]] - [[CC Antya 2.104|Antya-līlā 2.104]]''' [[File:Go-next.png|link=CC Antya 2.104|Antya-līlā 2.104]]</div>
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CC Antya 2.102

2021-10-16T18:22:08Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 02|C102]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 2|Chapter 2: The Chastisement of Junior Haridāsa]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 2.101|Antya-līlā 2.101]] '''[[CC Antya 2.101|Antya-līlā 2.101]] - [[CC Antya 2.103|Antya-līlā 2.103]]''' [[File:Go-next.png|link=CC Antya 2.103|Antya-līlā 2.103]]</div>
{{CompareVersions|CC|Antya 2.102|CC 1975|CC 1996}}
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==== TEXT 102 ====

<div class="verse">
:’choṭa-haridāsa’ nāma prabhura kīrtanīyā
:tāhāre kahena ācārya ḍākiyā āniyā
</div>

==== SYNONYMS ====

<div class="synonyms">
''choṭa-haridāsa nāma''—a devotee named Choṭa Haridāsa; ''prabhura kīrtanīyā''—a chanter of songs for Śrī Caitanya Mahāprabhu; ''tāhāre''—unto him; ''kahena''—says; ''ācārya''—the ācārya; ''ḍākiyā āniyā''—calling him to his place.
</div>

==== TRANSLATION ====

<div class="translation">
A devotee named Choṭa Haridāsa used to sing for Śrī Caitanya Mahāprabhu. Bhagavān Ācārya called him to his home and spoke as follows.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 2.101|Antya-līlā 2.101]] '''[[CC Antya 2.101|Antya-līlā 2.101]] - [[CC Antya 2.103|Antya-līlā 2.103]]''' [[File:Go-next.png|link=CC Antya 2.103|Antya-līlā 2.103]]</div>
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CC Antya 2.101

2021-10-15T17:16:56Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 02|C101]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 2|Chapter 2: The Chastisement of Junior Haridāsa]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 2.100|Antya-līlā 2.100]] '''[[CC Antya 2.100|Antya-līlā 2.100]] - [[CC Antya 2.102|Antya-līlā 2.102]]''' [[File:Go-next.png|link=CC Antya 2.102|Antya-līlā 2.102]]</div>
{{CompareVersions|CC|Antya 2.101|CC 1975|CC 1996}}
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==== TEXT 101 ====

<div class="verse">
:eka-dina ācārya prabhure kailā nimantraṇa
:ghare bhāta kari’ kare vividha vyañjana
</div>

==== SYNONYMS ====

<div class="synonyms">
''eka-dina''—one day; ''ācārya''—Bhagavān Ācārya; ''prabhure''—unto Śrī Caitanya Mahāprabhu; ''kailā nimantraṇa''—made an invitation for dinner; ''ghare''—at home; ''bhāta kari’''—cooking rice; ''kare''—prepares; ''vividha vyañjana''—varieties of vegetable preparations.
</div>

==== TRANSLATION ====

<div class="translation">
One day Bhagavān Ācārya invited Śrī Caitanya Mahāprabhu to dine at his home. Thus he was preparing rice and various types of vegetables.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 2.100|Antya-līlā 2.100]] '''[[CC Antya 2.100|Antya-līlā 2.100]] - [[CC Antya 2.102|Antya-līlā 2.102]]''' [[File:Go-next.png|link=CC Antya 2.102|Antya-līlā 2.102]]</div>
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CC Antya 2.100

2021-10-15T17:12:30Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 02|C100]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 2|Chapter 2: The Chastisement of Junior Haridāsa]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 2.99|Antya-līlā 2.99]] '''[[CC Antya 2.99|Antya-līlā 2.99]] - [[CC Antya 2.101|Antya-līlā 2.101]]''' [[File:Go-next.png|link=CC Antya 2.101|Antya-līlā 2.101]]</div>
{{CompareVersions|CC|Antya 2.100|CC 1975|CC 1996}}
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==== TEXT 100 ====

<div class="verse">
:lajjā-bhaya pāñā ācārya mauna ha-ilā
:āra dina gopālere deśe pāṭhāilā
</div>

==== SYNONYMS ====

<div class="synonyms">
''lajjā-bhaya''—fear and shame; ''pāñā''—getting; ''ācārya''—Bhagavān Ācārya; ''mauna ha-ilā''—became silent; ''āra dina''—the next day; ''gopālere''—Gopāla Bhaṭṭācārya; ''deśe''—to his own country; ''pāṭhāilā''—sent.
</div>

==== TRANSLATION ====

<div class="translation">
Thus Bhagavān Ācārya, greatly ashamed and fearful, remained silent. The next day, he asked Gopāla Bhaṭṭācārya to return to his own district.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 2.99|Antya-līlā 2.99]] '''[[CC Antya 2.99|Antya-līlā 2.99]] - [[CC Antya 2.101|Antya-līlā 2.101]]''' [[File:Go-next.png|link=CC Antya 2.101|Antya-līlā 2.101]]</div>
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CC Antya 2.99

2021-10-14T18:31:25Z

Samruddhi:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 02|C099]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]] - [[CC Antya 2|Chapter 2: The Chastisement of Junior Haridāsa]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 2.98|Antya-līlā 2.98]] '''[[CC Antya 2.98|Antya-līlā 2.98]] - [[CC Antya 2.100|Antya-līlā 2.100]]''' [[File:Go-next.png|link=CC Antya 2.100|Antya-līlā 2.100]]</div>
{{CompareVersions|CC|Antya 2.99|CC 1975|CC 1996}}
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==== TEXT 99 ====

<div class="verse">
:jīvājñāna-kalpita īśvare, sakala-i ajñāna
:yāhāra śravaṇe bhaktera phāṭe mana prāṇa“
</div>

==== SYNONYMS ====

<div class="synonyms">
''jīva''—the ordinary living being; ''ajñāna''—by ignorance; ''kalpita''—imagined; ''īśvare''—in the Supreme Lord; ''sakala-i ajñāna''—all ignorance; ''yāhāra śravaṇe''—hearing of which; ''bhaktera''—of the devotee; ''phāṭe''—breaks; ''mana prāṇa''—mind and life.
</div>

==== TRANSLATION ====

<div class="translation">
“The Māyāvādī philosopher tries to establish that the living entity is only imaginary and that the Supreme Personality of Godhead is under the influence of māyā. Hearing this kind of commentary breaks the heart and life of a devotee.”
</div>

==== PURPORT ====

<div class="purport">
Śrīla Svarūpa Dāmodara Gosvāmī wanted to impress upon Bhagavān Ācārya that even though someone firmly fixed in devotion to Kṛṣṇa’s service might not be deviated by hearing the Māyāvāda ''bhāṣya'', that ''bhāṣya'' is nevertheless full of impersonal words and ideas—such as Brahman—which represent knowledge but which are impersonal. The Māyāvādīs say that the world created by ''māyā'' is false and that actually there is no living entity but only one spiritual effulgence. They further say that God is imaginary, that people think of God only because of ignorance, and that when the Supreme Absolute Truth is befooled by the external energy, ''māyā'', He becomes a ''jīva'', or living entity. Upon hearing all these nonsensical ideas from the nondevotee, a devotee is greatly afflicted, as if his heart and soul were broken.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Antya 2.98|Antya-līlā 2.98]] '''[[CC Antya 2.98|Antya-līlā 2.98]] - [[CC Antya 2.100|Antya-līlā 2.100]]''' [[File:Go-next.png|link=CC Antya 2.100|Antya-līlā 2.100]]</div>
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