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Admit (CC and Other Books)

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 2.30, Purport:

When Brahmā saw this mystic power of Lord Kṛṣṇa's, he admitted defeat and offered prayers to the Lord, addressing Him as the proprietor and seer of everything in the creation and as the Supersoul who is within each and every living entity and is dear to all. That Lord Kṛṣṇa is Nārāyaṇa, the father of Brahmā, because Lord Kṛṣṇa's plenary expansion Garbhodakaśāyī Viṣṇu, after placing Himself on the Garbha Ocean, created Brahmā from His own body. Mahā-Viṣṇu in the Causal Ocean and Kṣīrodakaśāyī Viṣṇu, the Supersoul in everyone's heart, are also transcendental expansions of the Supreme Truth.

CC Adi 2.96, Purport:

The Supreme Whole is compared to the sun, which also exists in four features, namely the personality of the sun-god, the glare of his glowing sphere, the sun rays inside the sun planet, and the sun's reflections in many other objects. The ambition to corroborate the existence of the transcendental Absolute Truth by limited conjectural endeavors cannot be fulfilled, because He is beyond the scope of our limited speculative minds. In an honest search for truth, we must admit that His powers are inconceivable to our tiny brains. The exploration of space has demanded the work of the greatest scientists of the world, yet there are countless problems regarding even fundamental knowledge of the material creation that bewilder scientists who confront them. Such material knowledge is far removed from the spiritual nature, and therefore the acts and arrangements of the Absolute Truth are, beyond all doubts, inconceivable.

CC Adi 4.179, Translation:

That promise has been broken by the worship of the gopīs, as Lord Kṛṣṇa Himself admits.

CC Adi 5.226, Purport:

The Padma Purāṇa specifically mentions that anyone who thinks the form of the Lord in the temple to be made of wood, stone or metal is certainly in a hellish condition. Impersonalists are against the worship of the Lord's form in the temple, and there is even a group of people who pass as Hindus but condemn such worship. Their so-called acceptance of the Vedas has no meaning, for all the ācāryas, even the impersonalist Śaṅkarācārya, have recommended the worship of the transcendental form of the Lord. Impersonalists like Śaṅkarācārya recommend the worship of five forms, known as pañcopāsanā, which include Lord Viṣṇu. Vaiṣṇavas, however, worship the forms of Lord Viṣṇu in His varied manifestations, such as Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa, Sītā-Rāma and Rukmiṇī-Kṛṣṇa. Māyāvādīs admit that worship of the Lord's form is required in the beginning, but they think that in the end everything is impersonal. Therefore, since they are ultimately against worship of the Lord's form, Lord Śrī Caitanya Mahāprabhu has described them as offenders.

CC Adi 7.100, Purport:

There are millions of living entities who have become conditioned by the laws of material nature, and they are wandering throughout the planetary systems of this universe in different bodily forms. Among them, one who is fortunate meets a bona fide spiritual master by the grace of Kṛṣṇa and comes to understand the meaning of devotional service. By discharging devotional service under the direction of the bona fide spiritual master, or ācārya, he develops love of Godhead. One whose love of Godhead (kṛṣṇa-prema) is awakened and who thus becomes a devotee of the inconceivable Supreme Personality of Godhead is to be considered extremely fortunate. The Māyāvādī sannyāsīs admitted this fact to Śrī Caitanya Mahāprabhu. It is not easy for one to become a Kṛṣṇa conscious person, but by the mercy of Śrī Caitanya Mahāprabhu it can be possible, as will be proven in the course of this narration.

CC Adi 7.122, Purport:

Śrīla Jīva Gosvāmī, in his Paramātma-sandarbha, comments regarding the vivarta-vāda as follows: "Under the spell of vivarta-vāda one imagines the separate entities, namely the cosmic manifestation and the living entities, to be one with Brahman. This is due to complete ignorance regarding the actual fact. The Absolute Truth, or Para-brahman, is always one and always the same. He is completely free from all other conceptions of existence. He is completely free from false ego, for He is the full spiritual identity. It is absolutely impossible for Him to be subjected to ignorance and fall under the spell of a misconception (vivarta-vāda). The Absolute Truth is beyond our conception. One must admit that He has unblemished qualities that He does not share with every living entity. He is never tainted in the slightest degree by the flaws of ordinary living beings. Everyone must therefore understand the Absolute Truth to possess inconceivable potencies."

CC Adi 10.84, Purport:

Later Sanātana Gosvāmī saw that although the hotel keeper did not know them, he was being especially attentive to their comfort. Therefore he concluded that Īśāna was secretly carrying some money and that the hotel keeper was aware of this and therefore planned to kill them for it. Upon being questioned by Sanātana Gosvāmī, Īśāna admitted that he indeed had money with him, and immediately Sanātana Gosvāmī took the money and gave it to the hotel keeper, requesting him to help them get through the jungle. Thus with the help of the hotel keeper, who was also the chief of the thieves of that territory, Sanātana Gosvāmī crossed over the Hazipur mountains, which are presently known as the Hazaribags. He then met his brother-in-law Śrīkānta, who requested that he stay with him. Sanātana Gosvāmī refused, but before they parted Śrīkānta gave him a valuable blanket.

CC Adi 14.44, Translation:

Then Śacīmātā would take her son on her lap and pacify Him, and the Lord would be very much ashamed, admitting His faults.

CC Adi 17.35, Purport:

Chanting of the Hare Kṛṣṇa mahā-mantra is open to everyone, but sometimes nonbelievers come to disturb the ceremony of chanting. It is indicated herein that under such circumstances the temple doors should be closed. Only bona fide chanters should be admitted; others should not. But when there is large-scale congregational chanting of the Hare Kṛṣṇa mahā-mantra, we keep our temples open for everyone to join, and by the grace of Lord Caitanya Mahāprabhu this policy has given good results.

CC Adi 17.117, Purport:

Yamunākarṣaṇa-līlā is the pastime of attracting the Yamunā. One day, Śrī Baladeva wanted the Yamunā River to come before Him, and when the river Yamunā refused, He took His plow, wanting to dig a canal so that the Yamunā would be obliged to come there. Since Śrī Caitanya Mahāprabhu is the original form of Baladeva, in His ecstasy He asked everyone to bring honey. In this way, all the devotees standing there saw the yamunākarṣaṇa-līlā. In this līlā, Baladeva was accompanied by His girlfriends. After drinking a honey beverage called Vāruṇī, He wanted to jump into the Yamunā and swim with the girls. It is stated in Śrīmad-Bhāgavatam (10.65.25–30, 33) that Lord Baladeva asked the Yamunā to come near, and when the river disobeyed the order of the Lord, He became angry and thus wanted to snatch her near to Him with His plow. The Yamunā, however, very much afraid of Lord Balarāma's anger, immediately came and surrendered unto Him, praying to the Lord, the Supreme Personality of Godhead, and admitting her fault. She was then excused. This is the sum and substance of the yamunākarṣaṇa-līlā.

CC Adi 17.169, Purport:

Because the soul is within the body, the body changes through so many forms. There is a soul within the body of every living creature, whether animal, tree, bird or human being, and the soul is transmigrating from one type of body to another. When the scriptures of the yavanas—namely the Old Testament, New Testament and Koran—cannot properly answer inquisitive followers, naturally those advanced in scientific knowledge and philosophy lose faith in such scriptures. The Kazi admitted this while talking with Śrī Caitanya Mahāprabhu. The Kazi was a very intelligent person. He had full knowledge of his position, as stated in the following verse.

CC Madhya-lila

CC Madhya 2.11, Purport:

The ecstatic transformations of the body described in such exalted literatures as the Bhakti-rasāmṛta-sindhu are practically not seen in this material world. However, these symptoms were perfectly present in the body of Śrī Caitanya Mahāprabhu. These symptoms are indicative of mahābhāva, or the highest ecstasy. Sometimes sahajiyās artificially imitate these symptoms, but experienced devotees reject such imitations immediately. The author admits herein that these symptoms are not to be found anywhere but in the body of Śrī Caitanya Mahāprabhu.

CC Madhya 6.84, Purport:

The verse from Śrīmad-Bhāgavatam quoted by Gopīnātha Ācārya was originally spoken by Lord Brahmā when he was defeated by Lord Kṛṣṇa. Lord Brahmā had stolen all the calves and cowherd boys in order to test Kṛṣṇa's power. Lord Brahmā admitted that his own extraordinary powers within the universe were not in the least comparable to the unlimited powers of Lord Kṛṣṇa. If Lord Brahmā can make a mistake in understanding Kṛṣṇa, what to speak of ordinary persons, who either misunderstand Kṛṣṇa or falsely present a so-called incarnation of Kṛṣṇa for their own sense gratification.

CC Madhya 7.85, Translation:

After finishing Their baths, They returned at noon to the temple. Admitting His own men, Śrī Nityānanda Prabhu closed the outside door.

CC Madhya 7.153, Translation:

I admit that I do not know the beginning or the end of Śrī Caitanya Mahāprabhu's pastimes. However, whatever I have written I have heard from the mouths of great personalities.

CC Madhya 8.80, Purport:

This verse (SB 10.47.60) was spoken by Uddhava when he visited Śrī Vṛndāvana to deliver a message from Kṛṣṇa to the gopīs. Uddhava remained in Vṛndāvana to observe the activities of the gopīs there. When he saw the ecstatic love for Kṛṣṇa in separation manifested by the gopīs, he appreciated their supreme love and therefore expressed his feelings in this verse. He admitted that the fortune of the gopīs could not be compared even to the fortune of the goddess of fortune, to say nothing of the beautiful girls in the heavenly planets.

CC Madhya 8.90, Purport:

Such claims made by mental speculators are no doubt very pleasing to mental speculators, but those who are actually in knowledge do not admit such conclusions, which are against the authority of the śāstras. A bona fide ācārya will certainly not accept such a conclusion. As Kṛṣṇa clearly states in the Bhagavad-gītā (9.25):

yānti deva-vratā devān pitṟn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā yānti mad-yājino ’pi mām

"Those who worship the demigods will take birth among the demigods, those who worship the ancestors go to the ancestors, those who worship ghosts and spirits will take birth among such beings, and those who worship Me will live with Me."

Only the devotees of the Lord can be admitted to His kingdom—not the demigod worshipers, karmīs, yogīs or anyone else. A person who desires elevation to the heavenly planets worships various demigods, and material nature may be pleased to offer such devotees their desired positions. The material nature gives a person his own nature, by which he increases affection for different types of demigods. However, the Bhagavad-gītā (7.20) says that demigod worship is meant for men who have lost all their intelligence:

CC Madhya 8.90, Purport:

Being elevated to the heavenly planets or other material planets does not mean attaining an eternal life of knowledge and bliss. At the end of the material world, all attainments of material elevation will also end. Again, according to Kṛṣṇa in the Bhagavad-gītā (18.55), only those who engage in His loving devotional service will be admitted to the spiritual world and return to Godhead, not others:

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

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

CC Madhya 8.93, Translation:

“When the gopīs were overwhelmed with dissatisfaction due to Lord Kṛṣṇa's absence from the rāsa-līlā, Kṛṣṇa returned to them and told them, "My dear gopīs, our meeting is certainly free of all material contamination. I must admit that in many lives it would be impossible for Me to repay My debt to you because you have cut off the bondage of family life just to search for Me. Consequently I am unable to repay you. Therefore please be satisfied with your honest activities in this regard."

CC Madhya 8.200, Purport:

Thus quoting from Padma Purāṇa, Śrīla Sanātana Gosvāmī warns that one should not hear anything about Kṛṣṇa from an avaiṣṇava, however great a mundane scholar he may be. Milk touched by the lips of a serpent has poisonous effects; similarly, talks about Kṛṣṇa given by an avaiṣṇava are also poisonous. However, because a Vaiṣṇava is surrendered to the Supreme Personality of Godhead, his talks are spiritually potent. In the Bhagavad-gītā (10.10) the Supreme Lord says:

teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ yena mām upayānti te

"To those who are constantly devoted to worshiping Me with love, I give the understanding by which they can come to Me." When a pure Vaiṣṇava speaks, he speaks perfectly. How is this? His speech is managed by Kṛṣṇa Himself from within the heart. Śrīla Rāmānanda Rāya accepts this benediction from Śrī Caitanya Mahāprabhu; therefore he admits that whatever he was speaking was not derived from his own intelligence.

CC Madhya 8.265, Translation:

Rāmānanda Rāya continued, “The Supersoul within everyone's heart speaks not externally but from within. He instructs the devotees in all respects, and that is His way of instruction.”

CC Madhya 8.289, Translation:

Lord Caitanya Mahāprabhu then admitted to His pure devotee, Rāmānanda Rāya, "Now there is no confidential activity unknown to you. Even though I try to conceal My activities, you can understand everything in detail by virtue of your advanced love for Me."

CC Madhya 8.312, Translation and Purport:

I have tried to preach the pastimes of Lord Śrī Caitanya Mahāprabhu's meeting with Rāmānanda Rāya in accordance with the notebooks of Śrī Svarūpa Dāmodara.

At the end of every chapter, the author admits the value of the disciplic succession. He never claims to have written this transcendental literature by carrying out research work. He simply admits his indebtedness to the notes taken by Svarūpa Dāmodara, Raghunātha dāsa Gosvāmī and other authoritative persons. This is the way of writing transcendental literatures, which are never meant for so-called scholars and research workers. The process is mahā-jano yena gataḥ sa panthāḥ: one has to strictly follow great personalities and ācāryas. Ācārya-vān puruṣo veda: one who has the favor of the ācārya knows everything. This statement made by Kavirāja Gosvāmī is very valuable for all pure devotees. Sometimes the prākṛtā sahajiyās claim that they have heard the truth from their guru. But one cannot have transcendental knowledge simply by hearing from a guru who is not bona fide. The guru must be bona fide, and he must have heard from his own bona fide guru. Only then will his message be accepted as bona fide.

CC Madhya 9.49, Purport:

It is stated that mercy is one of the qualities of a Buddhist, but mercy is a relative thing. We show our mercy to a subordinate or to one who is suffering more than ourselves. However, if there is a superior person present, the superior person cannot be the object of our mercy. Rather, we are objects for the mercy of the superior person. Therefore showing compassion and mercy is a relative activity. It is not the Absolute Truth. Apart from this, we also must know what actual mercy is. To give a sick man something forbidden for him to eat is not mercy. Rather, it is cruelty. Unless we know what mercy really is, we may create an undesirable situation. If we wish to show real mercy, we will preach Kṛṣṇa consciousness in order to revive the lost consciousness of human beings, the living entity's original consciousness. Since the Buddhist philosophy does not admit the existence of the spirit soul, the so-called mercy of the Buddhists is defective.

CC Madhya 9.357, Purport:

In the Śrī Caitanya-candrodaya (beginning of the eighth act) Śrī Caitanya Mahāprabhu says, "Sārvabhauma, I have traveled to many holy places, but I cannot find a Vaiṣṇava as good as you anywhere. However, I must admit that Rāmānanda Rāya is wonderful."

Sārvabhauma Bhaṭṭācārya replies, "Therefore, my Lord, I requested that You see him."

Śrī Caitanya Mahāprabhu then says, "There are, of course, many Vaiṣṇavas in these holy places, and most of them worship Lord Nārāyaṇa. Others, who are called Tattvavādīs, are also Lakṣmī-Nārāyaṇa worshipers, but they do not belong to the pure Vaiṣṇava cult. There are many worshipers of Lord Śiva, and there are also many atheists. Regardless, My dear Bhaṭṭācārya, I very much like Rāmānanda Rāya and his opinions."

CC Madhya 10.159, Translation:

Thus admitting his mistake, Brahmānanda Bhāratī thought, “He spoke well. I put on this deerskin only for prestige. I cannot cross over the ocean of nescience simply by wearing a deerskin.

CC Madhya 10.175, Purport:

Brahmānanda Bhāratī admitted that when there is an argument between the spiritual master and the disciple, the spiritual master is naturally victorious, although the disciple may put forward a strong argument. In other words, it is customary that the words of the spiritual master are more worshipable than the words of a disciple. Under the circumstances, since Brahmānanda Bhāratī was in the position of a spiritual master, he emerged victorious over Śrī Caitanya Mahāprabhu, who considered Himself Brahmānanda Bhāratī’s disciple. However, Brahmānanda Bhāratī reversed the argument and took the position of a devotee, stating that Śrī Caitanya Mahāprabhu was the Supreme Personality of Godhead, Kṛṣṇa. This means that the Lord was voluntarily defeated out of affection for His devotee.

CC Madhya 11.96, Purport:

Because the temple of Lord Jagannātha is situated at Jagannātha Purī, many devotees from all parts of the world came to perform saṅkīrtana in glorification of the Lord. All these devotees were certainly seen and heard by Mahārāja Pratāparudra, but he herein admits that the kīrtana performed by the associates of the Lord was unique. He had never before heard such saṅkīrtana nor seen such attractive features manifest by the devotees. The members of the International Society for Krishna Consciousness should go to India during the birthday ceremony of Lord Caitanya Mahāprabhu at Māyāpur and perform saṅkīrtana congregationally. This will attract the attention of all the important personalities in India, just as the beauty, bodily luster and saṅkīrtana performance by the associates of Śrī Caitanya Mahāprabhu attracted the attention of Mahārāja Pratāparudra. The associates of Śrī Caitanya Mahāprabhu were unlimited during the Lord's presence on this planet, but anyone who is pure in life and devoted to the mission of Śrī Caitanya Mahāprabhu is to be understood as a nitya-siddha associate of the Lord.

CC Madhya 11.118, Purport:

This instruction (SB 4.29.46) was given by Nārada Gosvāmī to King Prācīnabarhi in connection with the story of Purañjana. Here Nārada implies that without the mercy of the Supreme Personality of Godhead one cannot extricate himself from the fruitive activities that are under the jurisdiction of the Vedas. In previous verses (SB 4.29.42–44) Nārada admits that even personalities like Lord Brahmā, Lord Śiva, Manu, the Prajāpatis (headed by Dakṣa), the four Kumāras, Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu, Vasiṣṭha and even Nārada himself could not properly receive the causeless mercy of the Lord.

CC Madhya 11.140, Translation:

Thus Vāsudeva Datta admitted his inferiority to Mukunda, his younger brother. "Although Mukunda is my junior," he said, "he first received Your favor. Consequently he became transcendentally senior to me. Besides that, You very much favored Mukunda. Thus he is superior in all good qualities."

CC Madhya 12.56, Translation and Purport:

“It is indicated in the revealed scriptures that the son represents the father; therefore the son's meeting with Me would be just as good as the King's meeting with Me.”

In Śrīmad-Bhāgavatam (10.78.36) it is said, ātmā vai putra utpanna iti vedānuśāsanam. The Vedas enjoin that one is born as his own son. The son is nondifferent from the father, and this is admitted in every revealed scripture. In Christian theology it is believed that Christ, the son of God, is also God, or in other words that they are identical.

CC Madhya 12.195, Purport:

Saṅgāt sañjāyate kāmaḥ (BG 2.62). One develops his consciousness according to society and association. As Śrīla Nityānanda Prabhu admits, a devotee should be very careful when associating with those who are not devotees. When asked by a householder devotee what the behavior of a devotee should be, Śrī Caitanya Mahāprabhu immediately replied:

asat-saṅga-tyāga,—ei vaiṣṇava-ācāra

"strī-saṅgī"—eka asādhu, "kṛṣṇābhakta" āra

(CC Madhya 22.87)

A Vaiṣṇava, a devotee, should simply discard intimate association with nondevotees. In his Upadeśāmṛta (4), Śrīla Rūpa Gosvāmī has described the symptoms of intimate relationships in this way:

CC Madhya 14.34, Translation and Purport:

There were also various types of pickles—lemon pickle, berry pickle and so on. Indeed, I am not able to describe the variety of food offered to Lord Jagannātha.

In verses 26–34, the author describes the various foods offered to Lord Jagannātha. He has described them as far as possible, but he finally admits his inability to describe them completely.

CC Madhya 14.122, Translation:

Svarūpa Dāmodara replied, “My dear Lord, please hear the reason for this. Lakṣmīdevī, the goddess of fortune, cannot be admitted to the pastimes of Vṛndāvana.

CC Madhya 16.200, Purport:

Śrī Caitanya Mahāprabhu bade farewell to the Muslim governor at Pichaldā. Kṛṣṇadāsa Kavirāja Gosvāmī herein states that the governor experienced symptoms of ecstatic love due to being separated from Śrī Caitanya Mahāprabhu. These symptoms, he admits, cannot be described.

CC Madhya 18.200, Purport:

The saintly Muslim admitted that those who were supposedly conversant in the teachings of the Koran could not ultimately understand the essence of the Koran. Because of this, they accepted only the Lord's impersonal feature. Generally they recite and explain this portion only. Although the transcendental body of the Lord is worshipable, most of them are unaware of this.

CC Madhya 19.71, Purport:

Vallabha Bhaṭṭācārya's admission of the brothers' exalted position should serve as a lesson to one who is falsely proud of his position as a brāhmaṇa. Sometimes so-called brāhmaṇas do not recognize our European and American disciples as devotees or brāhmaṇas, and some brāhmaṇas are so proud that they do not allow them to enter temples. Śrī Caitanya Mahāprabhu herein gives a great lesson. Although Vallabha Bhaṭṭācārya was a great authority on brahmanism and a learned scholar, he admitted that those who chant the Lord's holy name are bona fide brāhmaṇas and Vaiṣṇavas and are therefore exalted.

CC Madhya 20.311, Purport:

Viṣṇu is beyond the range of the material manifestation, and He is not within the control of the material energy. He is the supreme independent Personality of Godhead. This is admitted even by Śaṅkarācārya: nārāyaṇaḥ paro ’vyaktāt (Gītā-bhāṣya). In his constitutional form, Śiva is a mahā-bhāgavata, a supreme devotee of the Lord, but because he accepts māyā’s association—especially the quality of ignorance—he is not free from māyā’s influence. Such an intimate association is completely absent in the Supreme Personality of Godhead, Viṣṇu. Lord Śiva accepts māyā, but in the presence of Lord Viṣṇu, māyā does not exist. Consequently Lord Śiva has to be considered a product of māyā. When Lord Śiva is free from māyā’s influence, he is in the position of a mahā-bhāgavata, a supreme devotee of Lord Viṣṇu. Vaiṣṇavānāṁ yathā śambhuḥ.

CC Madhya 21.145, Purport:

Śrī Caitanya Mahāprabhu admitted that He was speaking like a madman, which He should not have done for the understanding of those who are externally situated. Statements about Kṛṣṇa's body, His characteristics and His flute would appear like a madman's statements to a mundane person. It was actually a fact that Kṛṣṇa wanted to reveal Himself to Sanātana Gosvāmī due to His specific mercy upon him. Somehow or other, Kṛṣṇa explained Himself and His flute to Sanātana Gosvāmī through the mouth of Śrī Caitanya Mahāprabhu, who appeared as though mad. Śrī Caitanya Mahāprabhu admitted that He wanted to tell Sanātana Gosvāmī something else, but somehow or other, in transcendental ecstasy, He spoke of a different subject matter.

CC Madhya 24.253, Translation and Purport:

“The hunter then admitted that he was convinced of his sinful activity, and he said, "I have been taught this business from my very childhood. Now I am wondering how I can become freed from these unlimited volumes of sinful activity."

This kind of admission is very beneficial as long as one does not again commit sin. Cheating and hypocrisy are not tolerated by higher authorities. If one understands what sin is, he should give it up with sincerity and regret and surrender unto the lotus feet of the Supreme Personality of Godhead through His agent, the pure devotee. In this way, one can be freed from the reactions of sin and make progress in devotional service. However, if one continues committing sins after making some atonement, he will not be saved. In the śāstras, such atonement is compared to an elephant's bathing. An elephant takes a very good bath and cleanses its body very nicely, but as soon as it comes out of the water, it picks up some dust on the shore and throws it all over its body. Atonement may be carried out very nicely, but it will not help a person if he continues committing sins. Therefore the hunter first admitted his sinful activity before the saintly person Nārada and then asked how he could be saved.

CC Madhya 24.325, Purport:

Actually Sanātana Gosvāmī belonged to a very respectable brāhmaṇa family. Nonetheless, he submitted himself as a fallen, lowborn person because he had served in the Muslim government. A brāhmaṇa is never supposed to engage in anyone's service. Serving others for a livelihood (paricaryātmakaṁ karma (BG 18.44)) is the business of śūdras. The brāhmaṇa is always independent and busy studying śāstra and preaching śāstra to subordinate social members such as kṣatriyas and vaiśyas. Sanātana Gosvāmī felt unfit to write Vaiṣṇava smṛti about the behavior of Vaiṣṇavas because he had fallen from the brahminical position. Thus Sanātana Gosvāmī clearly admits that the brahminical culture should be standardized. Presently in India, so-called brāhmaṇas are almost all engaged in some mundane service, and they do not understand the import of the Vedic śāstras. Nonetheless, they are passing themselves off as brāhmaṇas on the basis of birth. In this connection, Sanātana Gosvāmī declares that a brāhmaṇa cannot be engaged in anyone's service if he wants to take a leading part in society. In Śrīmad-Bhāgavatam Nārada Muni states that even if a brāhmaṇa is in a difficult position, he should not accept the occupation of a śūdra. This means that he should not be engaged in service for another, for this is the business of dogs. Under the circumstances, Sanātana Gosvāmī felt very low because he had accepted a position of service in the Muslim government. The conclusion is that no one should claim to be a brāhmaṇa simply by birthright while engaging in someone else's service.

CC Madhya 24.331, Purport:

If one actually wants to serve Kṛṣṇa, it doesn’t matter whether one is a śūdra, vaiśya or even a woman. If one is sincerely eager to chant the Hare Kṛṣṇa mantra or dīkṣā-mantra, one is qualified to be initiated according to the pāñcarātrika process. However, according to Vedic principles, only a brāhmaṇa who is fully engaged in his occupational duties can be initiated. Śūdras and women are not admitted to a vaidika initiation. Unless one is fit according to the estimation of the spiritual master, one cannot accept a mantra from the pāñcarātrika-vidhi or the vaidika-vidhi. When one is fit to accept the mantra, one is initiated by the pāñcarātrika-vidhi or the vaidika-vidhi. In any case, the result is the same.

CC Madhya 25.56, Purport:

In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura gives the following summary of the six philosophical processes. Prakāśānanda admitted that Śrīpāda Śaṅkarācārya, being very eager to establish his philosophy of monism, took shelter of the Vedānta philosophy and tried to explain it in his own way. The fact is, however, that if one accepts the existence of God, one certainly cannot establish the theory of monism. For this reason Śaṅkarācārya refuted all kinds of Vedic literature that establishes the supremacy of the Personality of Godhead. In various ways, Śaṅkarācārya has tried to refute the Vedic literature. Throughout the world, ninety-nine percent of the philosophers following in the footsteps of Śaṅkarācārya refuse to accept the Supreme Personality of Godhead. Instead they try to establish their own opinions. It is typical of mundane philosophers to want to establish their own opinions and refute those of others.

CC Antya-lila

CC Antya 1.122, Translation:

Everyone admitted that although they had heard many statements glorifying the holy name of the Lord, they had never heard such sweet descriptions as those of Rūpa Gosvāmī.

CC Antya 3.208, Translation:

Then Hiraṇya dāsa Majumadāra returned to his home and ordered that Gopāla Cakravartī not be admitted therein.

CC Antya 3.250, Purport:

This was actually proved by the behavior of Haridāsa Ṭhākura. Māyā enchants the entire world. Indeed, people have forgotten the ultimate goal of life because of the dazzling attractions of the material world. But this dazzling attraction, especially the attractive beauty of a woman, is meant for persons who are not surrendered to the Supreme Personality of Godhead. The Lord says, mām eva ye prapadyante māyām etāṁ taranti te: (BG 7.14) "One who is surrendered unto Me cannot be conquered by the illusory energy." The illusory energy personally came to test Haridāsa Ṭhākura, but herein she admits her defeat, for she was unable to captivate him. How is this possible? It was because Haridāsa Ṭhākura, fully surrendered to the lotus feet of Kṛṣṇa, was always absorbed in thoughts of Kṛṣṇa by chanting the holy names of the Lord 300,000 times daily as a vow.

CC Antya 5.128, Translation:

Hearing this explanation, all the members of the assembly were struck with wonder. "Svarūpa Dāmodara Gosvāmī has spoken the real truth," they admitted. "The brāhmaṇa from Bengal has committed an offense by wrongly describing Lord Jagannātha and Lord Śrī Caitanya Mahāprabhu."

CC Antya 5.152, Translation:

“By visiting Lord Jagannātha one is freed from material existence, but not all men of all countries can come or be admitted here in Jagannātha Purī.

CC Antya 7.126, Translation:

Vallabha Bhaṭṭa admitted, “I am a great fool, and indeed I have acted like a fool by trying to demonstrate my learning to You.

CC Antya 19.107, Purport:

Lusty Śūrpaṇakhā came to satisfy Rāmacandra's desires, but He was so attached to Sītādevī that He cut off Śūrpaṇakhā’s nose. In His incarnation as Vāmanadeva, He plundered Bali Mahārāja and took all his possessions, cheating him on the pretext of accepting worship from him. Vāmanadeva caught Bali Mahārāja exactly as one catches a crow. My dear bumblebee, it is not very good to make friends with such a person. I know that once one begins to talk about Kṛṣṇa, it is very difficult to stop, and I admit that I have insufficient strength to give up talking about Him.”

yad-anucarita-līlā-karṇa-pīyūṣa-vipruṭ-
sakṛd-adana-vidhūta-dvandva-dharmā vinaṣṭāḥ
sapadi gṛha-kuṭumbaṁ dīnam utsṛjya dīnā
bahava iha vihaṅgā bhikṣu-caryāṁ caranti

"Topics about Kṛṣṇa are so powerful that they destroy the four religious principles—religion, economic development, sense gratification and liberation. Anyone who drinks even a small drop of kṛṣṇa-kathā through aural reception is freed from all material attachment and envy. Like a bird with no means of subsistence, such a person becomes a mendicant and lives by begging. Ordinary household affairs become miserable for him, and without attachment he suddenly gives up everything. Although such renunciation is quite suitable, because I am a woman I am unable to adopt it."

CC Antya Concluding Words:

I think that His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura is always seeing my activities and guiding me within my heart by his words. As it is said in Śrīmad-Bhāgavatam, tene brahma hṛdā ya ādi-kavaye (SB 1.1.1). Spiritual inspiration comes from within the heart, wherein the Supreme Personality of Godhead, in His Paramātmā feature, is always sitting with all His devotees and associates. It is to be admitted that whatever translation work I have done is through the inspiration of my spiritual master, because personally I am most insignificant and incompetent to do this materially impossible work. I do not think myself a very learned scholar, but I have full faith in the service of my spiritual master, His Divine Grace Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. If there is any credit to my activities of translating, it is all due to His Divine Grace. Certainly if His Divine Grace were physically present at this time, it would have been a great occasion for jubilation, but even though he is not physically present, I am confident that he is very much pleased by this work of translation. He was very fond of seeing many books published to spread the Kṛṣṇa consciousness movement. Therefore our society, the International Society for Krishna Consciousness, has been formed to execute the order of Śrī Caitanya Mahāprabhu and His Divine Grace Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Prologue:

Caitanya Mahāprabhu was born in Māyāpur, in the town of Nadia, just after sunset on the evening of the 23rd Phālguna, 1407 Śakābda, answering to the 18th of February, 1486, of the Christian Era. The moon was eclipsed at the time of His birth, and the people of Nadia were then engaged, as was usual on such occasions, in bathing in the Bhāgīrathī with loud cheers of "Haribol!" His father, Jagannātha Miśra, a poor brāhmaṇa of the Vedic order, and His mother, Śacī-devī, a model good woman, both descended from brāhmaṇa stock originally residing in Sylhet. Mahāprabhu was a beautiful child, and the ladies of the town came to see Him with presents. His mother's father, Paṇḍita Nīlāmbara Cakravartī, a renowned astrologer, foretold that the child would be a great personage in time; and he therefore gave Him the name Viśvambhara. The ladies of the neighborhood styled Him Gaurahari on account of His golden complexion, and His mother called Him Nimāi on account of the nimba tree near which He was born. Beautiful as the lad was, everyone heartily loved to see Him every day. As He grew up He became a whimsical and frolicsome lad. After His fifth year, He was admitted into a school, where He picked up Bengali in a very short time.

Teachings of Lord Caitanya, Chapter Prologue:

Most of His contemporary biographers have mentioned certain anecdotes regarding Caitanya which are simple records of His early miracles. It is said that when He was an infant in His mother's arms He wept continually, and when the neighboring ladies cried "Haribol!" He used to stop. Thus there was continual utterance of "Haribol!" in the house, foreshowing the future mission of the hero. It has also been stated that when His mother once gave Him sweetmeats to eat, He ate clay instead of the food. His mother asking for the reason, He stated that as every sweetmeat was nothing but clay transformed, He could eat clay as well. His mother, who was the consort of a paṇḍita, explained that every article in a special state was adapted to a special use. Earth, while in the state of a jug, could be used as a waterpot, but in the state of a brick such a use was not possible. Therefore clay in the form of sweetmeats was usable as food, but clay in its other states was not. The lad was convinced and admitted His stupidity in eating clay and agreed to avoid the mistake in the future.

Teachings of Lord Caitanya, Chapter Prologue:

In His eighth year, He was admitted into the school (tola) of Gaṅgādāsa Paṇḍita, in Gaṅgānagara, close by the village of Māyāpur. In two years He became well read in Sanskrit grammar and rhetoric. His readings after that were of the nature of self-study in His own house, where He had found all-important books belonging to His father, who was a paṇḍita himself. It appears that He read the smṛti in His own study, and the nyāya also, in competition with His friends, who were then studying under the celebrated Paṇḍita Raghunātha Śiromaṇi.

Teachings of Lord Caitanya, Chapter Prologue:

This was brought to Mahāprabhu's notice. He ordered the townspeople to appear in the evening, each with a torch in his hand. This they did, and Nimāi marched out with His saṅkīrtana divided into fourteen groups. On His arrival in the Kazi's house, He held a long conversation with the Kazi and in the end communicated into his heart His Vaiṣṇava influence by touching his body. The Kazi then wept and admitted that he had felt a keen spiritual influence which had cleared up his doubts and produced in him a religious sentiment which gave him the highest ecstasy. The Kazi then joined the saṅkīrtana party. The world was astonished at the spiritual power of the Great Lord, and hundreds and hundreds of heretics converted and joined the banner of Viśvambhara after this affair.

Teachings of Lord Caitanya, Chapter Prologue:

Mahāprabhu thereupon explained all the sūtras in His own way, without touching the pantheistic commentary of Śaṅkara. The keen understanding of Sārvabhauma enabled him to see the truth, beauty and harmony of the arguments in the explanations given by Caitanya, and Sārvabhauma was obliged to utter that it was the first time he had found one who could explain the Brahma-sūtras in such a simple manner. He also admitted that the commentaries of Śaṅkara never gave such natural explanations of the Vedānta-sūtras as those he had obtained from Mahāprabhu. Sārvabhauma then submitted himself as an advocate and follower. In a few days he turned out to be one of the best Vaiṣṇavas of the time. When reports of this came out, the whole of Orissa sang the praise of Kṛṣṇa Caitanya, and hundreds and hundreds came to Him and became His followers. In the meantime Mahāprabhu thought of visiting southern India, and He started with one Kṛṣṇadāsa Brāhmaṇa for the journey.

Teachings of Lord Caitanya, Chapter Prologue:

Caitanya visited numerous places in southern India as far as Cape Comorin and returned to Purī in two years by Pāṇḍarapura on the Bhīmā. In this latter place He spiritualized one Tukārāma, who became from that time a religious preacher himself. This fact has been admitted in his ābhāṅgas, which have been collected in a volume by Mr. Satyendra Nāth Tagore of the Bombay Civil Service. During His journey He had discussions with the Buddhists, the Jains and the Māyāvādīs in several places and converted His opponents to Vaiṣṇavism.

Teachings of Lord Caitanya, Chapter Prologue:

While at Benares, Caitanya had an interview with the learned sannyāsīs of that town in the house of a Maratha brāhmaṇa who had invited all the sannyāsīs for entertainment. At this interview, Caitanya showed a miracle which attracted all the sannyāsīs to Him. Then ensued reciprocal conversation. The sannyāsīs were headed by their most learned leader, Prakāśānanda Sarasvatī. After a short controversy, they submitted to Mahāprabhu and admitted that they had been misled by the Vedānta commentaries of Śaṅkarācārya. It was impossible even for learned scholars to oppose Caitanya for a long time, for there was some spell in Him which touched their hearts and made them weep for their spiritual improvement. The sannyāsīs of Benares soon fell at the feet of Caitanya and asked for His grace (kṛpā). Caitanya then preached pure bhakti and instilled into their hearts spiritual love for Kṛṣṇa, which obliged them to give up sectarian feelings. The whole population of Benares, on this wonderful conversion of the sannyāsīs, turned Vaiṣṇavas, and they made a master saṅkīrtana with their new Lord.

Teachings of Lord Caitanya, Chapter 3:

Sanātana's inquiry was therefore an intelligent one. "What is the position of the living entities?" he asked. "Why are they always undergoing these three kinds of miseries?" Sanātana had admitted his weakness: Although he was known by the masses of people as a greatly learned man (and he actually was a highly learned Sanskrit scholar), and although he accepted this designation, he did not know what his constitutional position was or why he was subjected to the threefold miseries.

Teachings of Lord Caitanya, Chapter 14:

In his prayers in the Hari-vaṁśa, Indra admitted that he could not understand the situation of Goloka, even by asking Brahmā. Devotees of the Nārāyaṇa expansion of Kṛṣṇa attain the Vaikuṇṭha planets, but it is very difficult to reach the Goloka planet. Indeed, that planet can be reached only by devotees of Lord Caitanya or Lord Śrī Kṛṣṇa. Indra then said to Lord Kṛṣṇa: "You have descended from that Goloka planet in the spiritual world, and the disturbance I created was all due to my foolishness." Therefore Indra begged Lord Kṛṣṇa to excuse him.

Teachings of Lord Caitanya, Chapter 19:

Lord Caitanya admitted that Śaṅkarācārya was an incarnation of Lord Śiva, and it is known that Lord Śiva is one of the greatest devotees, a mahājana of the Bhāgavata school. There are twelve mahājanas, great authorities on devotional service, and Lord Śiva is one of them. Why, then, did he adopt the process of Māyāvāda philosophy? The answer is given in the Śiva Purāṇa, where the Supreme Lord tells Śiva:

dvāparādau yuge bhūtvā kalayā mānuṣādiṣu
svāgamaiḥ kalpitais tvaṁ ca janān mad-vimukhān kuru

"In the beginning of Kali-yuga, by My order, bewilder the people in general with Māyāvāda philosophy."

Teachings of Lord Caitanya, Chapter 21:

After Lord Caitanya explained the Vedānta-sūtra by directly interpreting the aphorisms, the chief disciple of Prakāśānanda Sarasvatī stood up in the assembly and began to praise Lord Caitanya as the Supreme Personality of Godhead, Nārāyaṇa. The chief disciple not only very much appreciated the explanation of the Vedānta-sūtra by Lord Caitanya, but he publicly stated, “The direct explanation of the Upaniṣads and Vedānta-sūtra is so pleasing that we forget ourselves and also forget that we belong to the Māyāvādī sect. We must admit that Śaṅkarācārya's explanations of the Upaniṣads and Vedānta-sūtra are all imaginary. We may sometimes accept such imaginary explanations for the sake of sectarian feuds, but actually such explanations do not satisfy us. It is not that one becomes free from material entanglements simply by accepting the order of sannyāsa. Yet if we actually understand the explanations given by Lord Caitanya, we will be helped. Sri Kṛṣṇa Caitanya's explanation of the verse beginning harer nāma harer nāma harer nāmaiva kevalam is pleasing to everyone, for it is a fact that there is no alternative to devotional service.

Teachings of Lord Caitanya, Chapter 21:

In this way the student of Prakāśānanda summarized the explanations of Lord Caitanya, and then he concluded: "We have given up the actual path of spiritual realization. We simply engage in nonsensical talk. Māyāvādī philosophers who are serious about attaining benediction should engage in the devotional service of Kṛṣṇa, but instead they take pleasure in useless argument only. We hereby admit that the explanation of Śaṅkarācārya hides the actual import of Vedic literature. Only the explanation given by Caitanya is acceptable. All other interpretations are useless."

Teachings of Lord Caitanya, Chapter 21:

After thus explaining his position, the chief student of Prakāśānanda Sarasvatī began to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. When Prakāśānanda Sarasvatī saw this, he too admitted the fault of Śaṅkarācārya and said, “Because Śaṅkarācārya wanted to establish the doctrine of monism, he had no alternative but to interpret the Vedānta-sūtra in a different way. Once one accepts the Supreme Personality of Godhead, the doctrine of monism cannot be established. Therefore by mundane scholarship Śaṅkarācārya has tried to obscure the actual meaning of the Vedānta-sūtra. Not only has Śaṅkarācārya done this, but all authors who attempt to give their own views must misinterpret the Vedānta-sūtra.

Teachings of Lord Caitanya, Chapter 28:

If love of Godhead is elevated to personal affinity, it is called prema-bhakti. In the beginning of prema-bhakti a particular relationship between the Supreme Lord and the devotee is not established, but when prema-bhakti develops, a relationship with the Supreme Lord is manifested in different transcendental flavors. The first stage is servitude, wherein the Supreme Lord is accepted as the master and the devotee as His eternal servitor. When Lord Caitanya accepted this process, Rāmānanda Rāya described the relationship between the servitor and the master. He cited a verse from Śrīmad-Bhāgavatam (9.5.16) spoken by Durvāsā Muni, a great mystic yogī who considered himself very elevated and envied Mahārāja Ambarīṣa, who was known as the greatest devotee of the time. In an attempt to harass Mahārāja Ambarīṣa, Durvāsā Muni had met with a great catastrophe and been defeated by the Sudarśana cakra of the Lord. Durvāsā Muni admitted his fault and said, "For pure devotees who are always engaged in the transcendental loving service of the Lord, whose very name is sufficient for liberation, nothing is considered impossible."

Teachings of Lord Caitanya, Chapter 29:

In this connection, Lord Kṛṣṇa says to the damsels of Vraja in Śrīmad-Bhāgavatam (10.82.44): "Devotional service to Me is the life of every living entity. Indeed, your love for Me is the only cause of achieving My association." It is said that Lord Kṛṣṇa, in His relationship with His devotees, accepts all kinds of devotional service and then reciprocates according to the devotee's attitude. If one wants a relationship with Kṛṣṇa as master and servant, Kṛṣṇa plays the part of the perfect master. For one who wants Kṛṣṇa as a son in the parental relationship, Kṛṣṇa plays the part of a perfect son. Similarly, if a devotee wants to worship Kṛṣṇa in conjugal love, Kṛṣṇa perfectly plays the part of a husband or paramour. However, Kṛṣṇa has admitted that His loving relationship with the damsels of Vraja in conjugal love is the highest perfectional stage.

Nectar of Devotion

Nectar of Devotion 9:

In the same Padma Purāṇa there is a statement about submission in 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 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.

Nectar of Devotion 12:

Śrī Caitanya Mahāprabhu recommended that one learn Śrīmad-Bhāgavatam from the mouth of the self-realized person called bhāgavatam. Bhāgavata means "in relationship with the Personality of Godhead (Bhagavān)." So the devotee is sometimes called bhāgavatam, and the book which is in relationship with devotional service to the Supreme Personality of Godhead is also called Bhāgavatam. Śrī Caitanya Mahāprabhu recommended that, in order to relish the real taste of Śrīmad-Bhāgavatam, one should take instruction from the person bhāgavatam. Śrīmad-Bhāgavatam is relishable even by a liberated person. Śukadeva Gosvāmī admitted that although he was liberated from within the very womb of his mother, it was only after relishing Śrīmad-Bhāgavatam that he became a great devotee. Thus, one who is desirous of advancing in Kṛṣṇa consciousness should relish the purport of Śrīmad-Bhāgavatam through the discussions of authorized devotees.

Nectar of Devotion 12:

In Śrīmad-Bhāgavatam, Second Canto, First Chapter, verse 9, Śukadeva Gosvāmī admits that although he was very much attracted by the impersonal Brahman, when he heard the transcendental pastimes of the Supreme Personality of Godhead from the mouth of his father, Vyāsadeva, he became more attracted to Śrīmad-Bhāgavatam. The idea is that Vyāsadeva was also a self-realized soul, and his mature contribution of transcendental knowledge was delivered directly to Śukadeva Gosvāmī in the manner indicated.

Nectar of Devotion 17:

As for ecstatic love of Kṛṣṇa, there is a statement in the Seventh Canto, Fourth Chapter, verse 36, of Śrīmad-Bhāgavatam, in which Nārada addresses King Yudhiṣṭhira, "My dear King, it is very difficult to describe the character of Prahlāda. He developed a natural attraction for Kṛṣṇa, and whatever I can explain about his character will simply be an arrangement of words; his actual character is impossible to describe." This means that Nārada himself admitted that the natural development of Prahlāda's ecstatic love was by the grace of Lord Kṛṣṇa.

Nectar of Devotion 21:

The promise of Kṛṣṇa that His devotees are never vanquished had also previously been admitted by Indra when he was defeated in the govardhana-līlā. When Kṛṣṇa stopped the villagers of Vraja (Vṛndāvana) from worshiping Indra, Indra became angry and therefore inundated Vṛndāvana with continuous rain. Kṛṣṇa, however, protected all of the citizens and animals of Vṛndāvana by lifting Govardhana Hill, which served as an umbrella. After the incident was over, Indra surrendered to Kṛṣṇa with many prayers, in which he admitted, "By Your lifting Govardhana Hill and protecting the citizens of Vṛndāvana, You have kept Your promise that Your devotees are never to be vanquished."

Nectar of Devotion 21:

A person who can control his senses fully is called vaśī, or self-controlled. In this connection it is stated in Śrīmad-Bhāgavatam, "All the sixteen thousand wives of Kṛṣṇa were so exquisitely beautiful that their smiling and shyness were able to captivate the minds of great demigods like Lord Śiva. But still they could not even agitate the mind of Kṛṣṇa, in spite of their attractive feminine behavior." Every one of the thousands of wives of Kṛṣṇa was thinking that Kṛṣṇa was captivated by her feminine beauty, but this was not the case. Kṛṣṇa is therefore the supreme controller of the senses, and this is admitted in Bhagavad-gītā, where He is addressed as Hṛṣīkeśa—the master of the senses.

Nectar of Devotion 23:

A dhīrodātta is a person who is naturally very grave, gentle, forgiving, merciful, determined, humble, highly qualified, chivalrous and physically attractive.

In this connection, the following statement given by Indra, the King of heaven, is very significant: "My dear Lord, I admit that I have committed great offenses unto You, but I cannot express my feelings of regret, being bewildered at seeing Your extraordinary chivalrous spirit, Your endeavor to protect Your devotees, Your determination, Your steadiness in lifting the great hill of Govardhana, Your beautiful bodily features and Your astonishing characteristic of being pleased simply by accepting the prayers of Your devotees and offenders."

The above statement by the King of heaven is an exact corroboration of Kṛṣṇa's being dhīrodātta. Many learned scholars have agreed to also accept Lord Rāmacandra as dhīrodātta, but all of Lord Rāmacandra's qualities are also included in the character of Lord Kṛṣṇa.

Nectar of Devotion 31:

Sometimes ghastly activities also support strong ecstatic love for Kṛṣṇa. This state of mind is called ecstatic fearfulness under illusion. In the Tenth Canto, Twenty-third Chapter, verse 40, of Śrīmad-Bhāgavatam, there is the following statement by the brāhmaṇas who were performing sacrifices: "We have all been born into three advantageous conditions: we are in high brāhmaṇa families, we have ceremoniously received the sacred thread, and we are also properly initiated by a spiritual master. But, alas, in spite of all these advantages, we are condemned. Even our observance of brahmacarya is condemned." The brāhmaṇas thus began to condemn their own activities. They realized that in spite of being so elevated by birth, education and culture, they still were under the spell of the illusory energy. They also admitted that even great yogīs who are not devotees of the Lord are covered by the influence of material energy. This kind of hopelessness felt by the brāhmaṇas who were performing ritualistic ceremonies shows practically no attachment for Kṛṣṇa. There is another hopelessness, however, which shows attachment for Kṛṣṇa. When the bull demon attacked the damsels of Vraja, they began to cry out, "Dear Kṛṣṇa—please save us! We are now gone!" This is hopelessness with attachment for Kṛṣṇa.

Nectar of Devotion 33:

When Kṛṣṇa was fighting with Kāliya, mother Yaśodā exclaimed, "Kṛṣṇa is now entrapped within the hoods of the Kāliya snake, and yet I am not tattered to pieces! So I must admit how wonderful is the preserving power of this material body!" This is another instance of lamentation in ecstatic love.

Nectar of Devotion 36:

Upon being chastised by Kṛṣṇa's constant kicking on his head, Kāliya, the black snake of the Yamunā, came to his senses and admitted, "My dear Lord, I have been so offensive unto You, but still You are so kind that You have marked my head with the impression of Your lotus feet." This is also an instance of one's taking shelter under the lotus feet of Kṛṣṇa.

In the Aparādha-bhañjana a pure devotee expresses his feelings: "My dear Lord, I am ashamed to admit before You that I have carried out the orders of my masters named lust, anger, avarice, illusion and envy. Sometimes I have carried out their orders in a way most abominable. Yet in spite of my serving them so faithfully, they are not satisfied, nor are they kind enough to give me relief from their service. They are not even ashamed of taking service from me in that way. My dear Lord, O head of the Yadu dynasty, now I have come to my senses, and I am taking shelter of Your lotus feet. Please engage me in Your service." This is another instance of surrendering and taking shelter of the lotus feet of Kṛṣṇa.

Nectar of Devotion 42:

When Kṛṣṇa and Subala were embracing one another, Śrīmatī Rādhārāṇī became a little envious, and hiding Her hot temperament She said, "My dear Subala, you are very fortunate because even in the presence of superiors you and Kṛṣṇa have no hesitation in putting your arms on each other's shoulders. I think it must be admitted that in your previous lives you have succeeded in many kinds of austerities." The idea is that although Rādhārāṇī was accustomed to putting Her arms on Kṛṣṇa's shoulders, it was not possible for Her to do such a thing in the presence of Her superiors, whereas Subala could do so freely. Rādhārāṇī therefore praised his good fortune.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

There are, of course, the mental speculators who comment upon the anti-material principle. These fall into two main groups, and they arrive at two different erroneous conclusions. One group (the gross materialists) either denies the anti-material principle or admits only the disintegration of material combination at a certain stage (death). The other group accepts the anti-material principle as being in direct opposition to the material principle with its twenty-four categories. This group is known as the Sāṅkhyaites, and they investigate the material principles and analyze them minutely. At the end of their investigation, the Sāṅkhyaites finally accept only a transcendental (anti-material) nonactive principle. However, difficulties arise for all these mental speculators because they speculate with the help of inferior energy. They do not accept information from the superior. In order to realize the real position of the anti-material principle, one must rise to the transcendental plane of superior energy. Bhakti-yoga is the very activity of superior energy.

Easy Journey to Other Planets 1:

Even Dr. S. Radhakrishnan admitted at a world religion conference that religion will not be accepted in modern civilization if it is not accepted from a scientific point of view. In reply, we are glad to announce to the lovers of the truth that bhakti-yoga is the eternal religion of the world and is intended for all living beings, who are all eternally related with the Supreme Lord.

Krsna, The Supreme Personality of Godhead

Krsna Book 2:

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 Lord. 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."

Krsna Book 2:

The highest blunder committed by the impersonalists is to think that when the incarnation of God comes He accepts the form of matter in the mode of goodness. Actually, the form of Kṛṣṇa or Nārāyaṇa is transcendental to any material idea. Even the greatest impersonalist, Śaṅkarācārya, has admitted, nārāyaṇaḥ paro ’vyaktāt: the material creation is caused by the avyakta (impersonal) manifestation of matter, or the nonphenomenal total reservoir of matter, but Kṛṣṇa is transcendental to that material conception. That is expressed in Śrīmad-Bhāgavatam as śuddha-sattva, or transcendental goodness. 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.

Krsna Book 14:

Lord Brahmā presented himself to Lord Kṛṣṇa as the most presumptuous living creature because he wanted to examine the wonder of His personal power. He stole the boys and calves of the Lord in order to see how the Lord would recover them. Now Lord Brahmā admitted that his attempt was most presumptuous, for he was attempting to test his energy before the person of original energy. Coming to his senses, Lord Brahmā saw that although he was a very powerful living creature in the estimation of all other living creatures within this material world, his power was nothing in comparison with the power and energy of the Supreme Personality of Godhead. The scientists of the material world have invented wonders such as atomic weapons, and when tested in a city or some insignificant place on this planet, such powerful weapons create so-called havoc, but if the atomic weapons are tested on the sun, what is their significance? They are insignificant there. Similarly, Brahmā’s stealing of the calves and boys from Śrī Kṛṣṇa may be a wonderful display of mystic power, but when Śrī Kṛṣṇa exhibited His expansive power in so many calves and boys and maintained them without effort, Brahmā could understand that his own power was insignificant.

Krsna Book 14:

Brahmā addressed Lord Kṛṣṇa as Acyuta because the Lord is never forgetful of a little service rendered by His devotee. He is so kind and affectionate toward His devotees that a little service by them is accepted by Him as a great deal. Brahmā has certainly rendered much service to the Lord. As the supreme personality in charge of this particular universe, he is, without a doubt, a faithful servant of Kṛṣṇa; therefore he could appease Kṛṣṇa. He asked that the Lord understand him as a subordinate servant whose little mistake and impudence might be excused. He admitted that he was puffed up by his powerful position as Lord Brahmā. Because he is the qualitative incarnation of the mode of passion within this material world, this was natural for him, and therefore he committed the mistake. But Lord Brahmā hoped that since he was, after all, Lord Kṛṣṇa's subordinate, the Lord would kindly take compassion upon him and excuse him for his gross mistake.

Krsna Book 14:

“My dear Lord, I have nothing to say about people who advertise that they have already realized God or that by their realization they have themselves become God. But as far as I am concerned, I admit frankly that for me it is not possible to realize You by my body, mind or speech. What can I say about You, or how can I realize You by my senses? I cannot even think of You perfectly with my mind, which is the master of the senses. Your qualities, Your activities and Your body cannot be conceived of by any person within this material world. Only by Your mercy can one understand, to some extent, what You are. My dear Lord, You are the Supreme Lord of all creation, although I sometimes falsely think that I am the master of this universe. I may be the master of this universe, but there are innumerable universes, and there are also innumerable Brahmās who preside over these universes. But actually You are the master of them all. As the Supersoul in everyone's heart, You know everything. Please, therefore, accept me as Your surrendered servant. I hope that You will excuse me for committing the great offense of disturbing You in Your pastimes with Your friends and calves. Now if You will kindly allow me, I will immediately leave so You can enjoy Your friends and calves without my presence.

Krsna Book 34:

One should note here that before being favored by Kṛṣṇa a person is always under the modes of material nature, however elevated he may be materially. Vidyādhara was a materially elevated demigod, and he was very beautiful. He also held a great material position and was able to travel all over by airplane. Yet he was condemned to become a serpent in his next life. Any materially elevated person can be condemned to an abominable species of life if he is not careful. It is a misconception that after reaching the human body one is never degraded. Vidyādhara himself stated that even though he was a demigod he was condemned to become a serpent. But because he was touched by the lotus feet of Kṛṣṇa, he immediately came to Kṛṣṇa consciousness. He admitted, however, that in his previous life he was actually sinful. A Kṛṣṇa conscious person knows that he is always the servant of the servant of Kṛṣṇa; he is most insignificant, and whatever good he does is by the grace of Kṛṣṇa and the spiritual master (CC Madhya 13.80).

Krsna Book 42:

When the woman was turned by Kṛṣṇa's favor into an exquisitely beautiful young girl, she naturally felt very much obliged to Kṛṣṇa, and she was also attracted by His beauty. Without hesitation, she caught the rear part of His cloth and began to pull it. She smiled flirtatiously and admitted that she was agitated by lusty desires. She forgot that she was on the street and before the elder brother of Kṛṣṇa and His friends.

Krsna Book 51:

My name is Mucukunda. My father's name was Māndhātā, and my grandfather was the great king Yuvanāśva. I was very much fatigued due to not resting for many thousands of years, and because of this all my bodily limbs were slack and almost incapable of acting. To revive my energy, I was taking rest in this solitary cave, but I have been awakened by some unknown man who has forced me to wake up although I was not willing to do so. For such an offensive act, I have burned this person to ashes simply by glancing over him. Fortunately, now I can see You in this grand and beautiful feature. I think, therefore, that You are the cause of my killing my enemy. My dear Lord, I must admit that due to Your bodily effulgence, unbearable to my eyes, I cannot see You properly. I can fully realize that the influence of Your effulgence has diminished my power. I can understand that You are quite fit for being worshiped by all living entities.

Krsna Book 68:

A lion is never afraid of being chased by many wolves and jackals. Similarly, Sāmba, the glorious son of the Yadu dynasty, endowed with inconceivable potencies as the son of Lord Kṛṣṇa, became very angry at the warriors of the Kuru dynasty for improperly using arrows against him. He fought them with great talent. First of all, he struck each of the six charioteers with six separate arrows. He used another four arrows to kill the charioteers' horses, four on each chariot. Then he used one arrow to kill the driver and one arrow for Karṇa as well as the other celebrated fighters. While Sāmba so diligently fought alone with the six great warriors, they all appreciated the boy's inconceivable potency. Even in the midst of the fighting they admitted frankly that this boy Sāmba was wonderful. But the fighting was conducted in the kṣatriya spirit, so all together, although it was improper, they obliged Sāmba to get down from his chariot, now broken to pieces. Of the six warriors, four took care to kill Sāmba's four horses, one struck down his chariot driver, and one managed to cut the string of Sāmba's bow so that he could no longer fight with them. In this way, with great difficulty and after a severe fight, they deprived Sāmba of his chariot and were able to arrest him. Thus, the warriors of the Kuru dynasty accepted their great victory and took their daughter, Lakṣmaṇā, away from him. Thereafter, they entered the city of Hastināpura in great triumph.

Krsna Book 70:

Once upon a time, a person arrived at the gateway of the assembly house who was unknown to all the members of the assembly, and with the permission of Lord Kṛṣṇa he was admitted into the assembly by the doorkeeper. The doorkeeper was ordered to present him before the Lord, and the man appeared and offered his respectful obeisances unto the Lord with folded hands. It had happened that when King Jarāsandha conquered all other kingdoms, many kings did not bow their heads before Jarāsandha, and consequently all of them, numbering twenty thousand, were arrested and made his prisoners. The man brought before Lord Kṛṣṇa by the doorkeeper was a messenger from all these imprisoned kings. Being duly presented before the Lord, the man began to relay a message from the kings, as follows.

Krsna Book 72:

On the twenty-eighth day, Bhīmasena told Kṛṣṇa, "My dear Kṛṣṇa, I must frankly admit that I cannot conquer Jarāsandha." Lord Kṛṣṇa, however, knew the mystery of Jarāsandha's birth. Jarāsandha had been born in two different parts from two different mothers. When his father saw that the baby was useless, he threw the two parts into the forest. There they were later found by a witch named Jarā, who was skilled in the black arts. She managed to join the two parts of the baby from top to bottom. Knowing this, Lord Kṛṣṇa therefore also knew how to kill him. He hinted to Bhīmasena that since Jarāsandha had been brought to life by the joining of the two parts of his body, he could be killed by the separation of these two parts. Thus Lord Kṛṣṇa transferred His power into the body of Bhīmasena and informed him of the device by which Jarāsandha could be killed. Lord Kṛṣṇa broke off a twig from a tree, took it in His hand, and bifurcated it. In this way He hinted to Bhīmasena how Jarāsandha could be killed. Lord Kṛṣṇa, the Supreme Personality of Godhead, is omnipotent, and if He wants to kill someone, no one can save that person. Similarly, if He wants to save someone, no one can kill him.

Krsna Book 73:

Dear Lord, O killer of the demon Madhu, we can now clearly see that Jarāsandha was not at fault in the least; it is actually by Your causeless mercy that we were bereft of our kingdoms, for we were very proud of calling ourselves rulers and kings. A ruler or king who becomes too much puffed up with false prestige and power gets no opportunity to understand his real constitutional position and eternal life. Under the influence of Your illusory energy, such a foolish so-called ruler or king becomes falsely proud of his position, just like a foolish person who considers a mirage in the desert a reservoir of water. Foolish persons think that their material possessions will give them protection; engaged in sense gratification, they falsely accept this material world as a place of eternal enjoyment. O Lord, O Supreme Personality of Godhead, we must admit that before this we were puffed up with our material opulences. It was as if we were intoxicated. Because we were all envious and wanted to conquer one another, we all engaged in fighting for supremacy, even at the cost of sacrificing the lives of many citizens.

Krsna Book 90:

“O dear ocean, why are you roaring all day and night? Don’t you like to sleep? We think you have been attacked by insomnia, or, if we are not wrong, our dear Śyāmasundara has tactfully taken away your gravity and power of forbearance, which are your natural qualifications. Is it a fact that for this reason you are suffering from insomnia like us? Yes, we admit that there is no remedy for this disease.

“Dear moon-god, we think you have been attacked by a severe type of tuberculosis. For this reason, you are becoming thinner and thinner day by day. O lord, you are now so weak that your thin rays cannot dissipate the darkness of night. Or is it a fact that, just like us, you have been stunned by the mysteriously sweet words of our Lord Śyāmasundara? Is it a fact that it is because of this severe anxiety that you are so grave?

“O breeze from the Himalayas, what have we done to you that you are so intent on teasing us by awakening our lust to meet Kṛṣṇa? Do you not know that we have already been injured by the crooked policy of the Personality of Godhead? Dear Himalayan breeze, please know that we have already been stricken. There is no need to injure us more and more.

"Dear beautiful cloud, the color of your beautiful body exactly resembles the bodily hue of our dearmost Śyāmasundara. We think, therefore, that you are very dear to our Lord, the chief of the dynasty of the Yadus, and because you are so dear to Him, you are absorbed in meditation, exactly as we are. We can appreciate that your heart is full of anxiety for Śyāmasundara. You appear excessively eager to see Him, and we see that for this reason only, drops of tears are gliding down from your eyes, just as they are from ours. Dear black cloud, we must admit frankly that to establish an intimate relationship with Śyāmasundara means to purchase unnecessary anxieties while we are otherwise comfortable at home."

Krsna Book 90:

Generally the cuckoo sounds its cooing vibration at the end of night or early in the morning. When the queens heard the cooing of the cuckoo at the end of night, they said, "Dear cuckoo, your voice is very sweet. As soon as you vibrate your sweet voice, we immediately remember Śyāmasundara because your voice exactly resembles His. We must frankly admit that your voice is imbued with nectar, and it is so invigorating that it is competent to bring back life to those who are almost dead in separation from their dearmost friend. So we are very much obliged to you. Please let us know how we can welcome you or how we can do something for you."

Krsna Book 90:

“The Supreme Lord in His Paramātmā feature lives within everyone's heart.” This does not mean, however, that Kṛṣṇa has no separate existence as the Supreme Personality of Godhead. The Māyāvādī philosophers accept the all-pervading feature of Para-brahman, but when Para-brahman, or the Supreme Lord, appears, they think that He appears under the control of material nature. Because Lord Kṛṣṇa appeared as the son of Devakī, the Māyāvādī philosophers accept Kṛṣṇa to be an ordinary living entity who takes birth within this material world. Therefore Śukadeva Gosvāmī warns them: devakī-janma-vāda, which means that although Kṛṣṇa is famous as the son of Devakī, actually He is the Supersoul, or the all-pervading Supreme Personality of Godhead. The devotees, however, take this word devakī-janma-vāda in a different way. The devotees understand that actually Kṛṣṇa was the son of Mother Yaśodā. Although Kṛṣṇa first appeared as the son of Devakī, He immediately transferred Himself to the lap of Mother Yaśodā, and His childhood pastimes were blissfully enjoyed by Mother Yaśodā and Nanda Mahārāja. This fact was admitted by Vasudeva himself when he met Nanda Mahārāja and Yaśodā at Kurukṣetra. He admitted that Kṛṣṇa and Balarāma were actually the sons of Mother Yaśodā and Nanda Mahārāja. Vasudeva and Devakī were only Their official father and mother. Their actual father and mother were Nanda and Yaśodā. Therefore Śukadeva Gosvāmī describes Lord Kṛṣṇa as devakī-janma-vāda.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.9:

A living entity becomes free from all suffering as soon as he admits that he is an eternal servant of Lord Kṛṣṇa. Such a servant of the Lord need not perform fruitive activity or cultivate empiric knowledge, nor does he have to undergo any other process of purification. The only essential factor is his intense greed for devotional service to the Lord.

Renunciation Through Wisdom 4.3:

In the Bhagavad-gītā, Arjuna glorifies Lord Kṛṣṇa as akṣara, Para-brahman, and ādi-deva (the original Personality of Godhead). Dr. Radhakrishnan writes that the term akṣara, "inexhaustible," is synonymous with the word avyaya, "without deterioration." Therefore why does he conclude that Lord Kṛṣṇa and His body are different? This we fail to understand. On page 275, Dr. Radhakrishnan admits that Arjuna says Lord Kṛṣṇa is Para-brahman, Bhagavān, the Absolute Truth. In the same book and on the same page he writes something quite incoherent and fictitious and attributes it to Arjuna: "Arjuna states that the Supreme (Śrī Kṛṣṇa) is both Brahman and Īśvara, Absolute and God." If Dr. Radhakrishnan possesses such a sketchy and incorrect perception of the Gītā that he thinks Bhagavān is different from Brahman then how can he claim to have read the Gītā? He argues that Bhagavān and Supersoul Kṛṣṇa are products of māyā, while Brahman is not! Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī has severely criticized such speculative philosophy. In the Caitanya-caritāmṛta he writes, "Not knowing that Brahman, Paramātmā, and Bhagavān are all features of Kṛṣṇa, foolish scholars speculate in various ways."

Renunciation Through Wisdom 4.3:

When the Māyāvādīs pretend to perform kīrtana or hold discourses on the Bhāgavatam for personal name and fame, they may sing and talk about Brahman, Caitanya, and Paramātmā, but they cannot utter Lord Kṛṣṇa's name. Although the words śrī bhagavān uvāca ("the Supreme Personality of Godhead said") appear throughout the Bhagavad-gītā, the Māyāvādīs are prepared to say everything else except the name of Kṛṣṇa. It is a well known scriptural truth that the words Brahman and Paramātmā refer ultimately to Lord Kṛṣṇa and that Kṛṣṇa is the principle name of the Supreme Absolute Person. But even when the Māyāvādīs chant such names of God as Kṛṣṇa, Govinda, or Hari, they do so not with the understanding and faith that these names are God's principal names and that they are nondifferent from the Supreme Lord, but rather with the idea that chanting them is a temporary means of sādhana, or spiritual practice. They also do not admit that such chanting of the holy name is an offence. Of course, their biggest offence is to distinguish between Lord Kṛṣṇa and His form. Thus in the Gītā (9.11), Lord Kṛṣṇa Himself condemns these offenders:

avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram

Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be.

Let us study how Dr. Radhakrishnan has translated this verse, which appears on page 242 of his book: "The deluded despise Me clad in human body, not knowing My higher nature as Lord of all existences." In other words, when the person who is "Lord of all existences" is "clad in human body," those who see from a materialistic perspective take Him for an ordinary mortal, while those who see from a spiritual perspective understand that He is the Supreme Being, the cause of all causes. So if it is the deluded who despise Lord Kṛṣṇa, then is it not time for Dr. Radhakrishnan himself to admit that he is guilty of this crime? Let him realize how he has abused the "Lord of all existences," equating Him with a mere mortal. When we see how such big scholars are inimical toward Lord Kṛṣṇa, we can conclude, following the Gītā, that their intelligence has been stolen by māyā.

Message of Godhead

Message of Godhead 2:

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

Message of Godhead 2:

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

Light of the Bhagavata

Light of the Bhagavata 3, Purport:

Therefore the laws of God's nature are neither blind nor accidental, as men with a poor fund of knowledge conclude. Behind the laws of nature is the living brain of God, just as there is always a lawmaker behind all the laws of the state. It does not matter whether or not we see the lawmaker behind the common laws; we must admit that there is a lawmaker. Matter can never work automatically, without a living hand, and therefore we must admit the existence of God, the supreme living being, behind the laws of nature. The Lord says in Bhagavad-gītā that nature works under His superintendence. Nature is only a power, and behind the power is a powerhouse and a brain, just as behind electrical power there is an electrical powerhouse, where everything is conducted by the brain of the resident engineer. The material nature works so nicely, and not blindly, because of the superintendence of the supreme powerful God. In the Vedic hymns (Atharva Veda) the same thing is confirmed. It is only under the superintendence of God that all the natural laws are conducted.

Light of the Bhagavata 48, Purport:

The moon is too cold for the inhabitants of this earth, and therefore ordinary persons who want to go there with earthly bodies are attempting to do so in vain. Merely seeing the moon from a distance cannot enable one to understand the real situation of the moon. One has to cross Mānasa Lake and then Sumeru Mountain, and only then can one trace out the orbit of the moon. Besides that, no ordinary man is allowed to enter that planet. Even those admitted there after death must have performed the prescribed duties to satisfy the pitās and devas. Yet even they are sent back to earth after a fixed duration of life—on the moon.

Page Title:Admit (CC and Other Books)
Compiler:Visnu Murti
Created:25 of Jun, 2011
Totals by Section:BG=0, SB=0, CC=51, OB=50, Lec=0, Con=0, Let=0
No. of Quotes:101