Come to understand (Books)

Expressions researched:
"came to understand" |"come to an understanding" |"come to understand" |"comes to understand" |"coming to understand"

BG Chapters 1 - 6

BG 2.49, Purport:

One who has actually come to understand one's constitutional position as an eternal servitor of the Lord gives up all engagements save working in Kṛṣṇa consciousness. As already explained, buddhi-yoga means transcendental loving service to the Lord. Such devotional service is the right course of action for the living entity. Only misers desire to enjoy the fruit of their own work just to be further entangled in material bondage. Except for work in Kṛṣṇa consciousness, all activities are abominable because they continually bind the worker to the cycle of birth and death. One should therefore never desire to be the cause of work. Everything should be done in Kṛṣṇa consciousness, for the satisfaction of Kṛṣṇa. Misers do not know how to utilize the assets of riches which they acquire by good fortune or by hard labor. One should spend all energies working in Kṛṣṇa consciousness, and that will make one's life successful. Like misers, unfortunate persons do not employ their human energy in the service of the Lord.

BG Chapters 7 - 12

BG 12.3-4, Purport:

Those who do not directly worship the Supreme Godhead, Kṛṣṇa, but who attempt to achieve the same goal by an indirect process, also ultimately achieve the same goal, Śrī Kṛṣṇa. "After many births the man of wisdom seeks refuge in Me, knowing that Vāsudeva is all." When a person comes to full knowledge after many births, he surrenders unto Lord Kṛṣṇa. If one approaches the Godhead by the method mentioned in this verse, he has to control the senses, render service to everyone and engage in the welfare of all beings. It is inferred that one has to approach Lord Kṛṣṇa, otherwise there is no perfect realization. Often there is much penance involved before one fully surrenders unto Him.

In order to perceive the Supersoul within the individual soul, one has to cease the sensual activities of seeing, hearing, tasting, working, etc. Then one comes to understand that the Supreme Soul is present everywhere. Realizing this, one envies no living entity—he sees no difference between man and animal because he sees soul only, not the outer covering. But for the common man, this method of impersonal realization is very difficult.

BG Chapters 13 - 18

BG 14.1, Purport:

From the Seventh Chapter to the end of the Twelfth Chapter, Śrī Kṛṣṇa in detail reveals the Absolute Truth, the Supreme Personality of Godhead. Now, the Lord Himself is further enlightening Arjuna. If one understands this chapter through the process of philosophical speculation, he will come to an understanding of devotional service. In the Thirteenth Chapter, it was clearly explained that by humbly developing knowledge one may possibly be freed from material entanglement. It has also been explained that it is due to association with the modes of nature that the living entity is entangled in this material world. Now, in this chapter, the Supreme Personality explains what those modes of nature are, how they act, how they bind and how they give liberation. The knowledge explained in this chapter is proclaimed by the Supreme Lord to be superior to the knowledge given so far in other chapters. By understanding this knowledge, various great sages attained perfection and transferred to the spiritual world. The Lord now explains the same knowledge in a better way. This knowledge is far, far superior to all other processes of knowledge thus far explained, and knowing this many attained perfection. Thus it is expected that one who understands this Fourteenth Chapter will attain perfection.

SB Canto 2

SB 2.1.4, Purport:

This material world is called the world of death. Every living being, beginning from Brahmā, whose duration of life is some thousands of millions of years, down to the germs who live for a few seconds only, is struggling for existence. Therefore, this life is a sort of fight with material nature, which imposes death upon all. In the human form of life, a living being is competent enough to come to an understanding of this great struggle for existence, but being too attached to family members, society, country, etc., he wants to win over the invincible material nature by the aid of bodily strength, children, wife, relatives, etc. Although he is sufficiently experienced in the matter by dint of past experience and previous examples of his deceased predecessors, he does not see that the so-called fighting soldiers like the children, relatives, society members and countrymen are all fallible in the great struggle. One should examine the fact that his father or his father's father has already died, and that he himself is therefore also sure to die, and similarly, his children, who are the would-be fathers of their children, will also die in due course. No one will survive in this struggle with material nature. The history of human society definitely proves it, yet the foolish people still suggest that in the future they will be able to live perpetually, with the help of material science. This poor fund of knowledge exhibited by human society is certainly misleading, and it is all due to ignoring the constitution of the living soul. This material world exists only as a dream, due to our attachment to it. Otherwise, the living soul is always different from the material nature.

SB 2.7.6, Purport:

The desires for acquiring a house, possessing land, having children and becoming prominent in society, the affection for community and the place of birth, and the hankering for wealth, which are all like phantasmagoria or illusory dreams, encumber a human being, and he is thus impeded in his progress toward self-realization, the real aim of life. The brahmacāri, or a boy from the age of five years, especially from the higher castes, namely from the scholarly parents (the brāhmaṇas), the administrative parents (the kṣatriyas), or the mercantile or productive parents (the vaiśyas), is trained until twenty-five years of age under the care of a bona fide guru or teacher, and under strict observance of discipline he comes to understand the values of life along with taking specific training for a livelihood. The brahmacārī is then allowed to go home and enter householder life and get married to a suitable woman. But there are many brahmacārīs who do not go home to become householders but continue the life of naiṣṭhika-brahmacārīs, without any connection with women. They accept the order of sannyāsa, or the renounced order of life, knowing well that combination with women is an unnecessary burden that checks self-realization. Since sex desire is very strong at a certain stage of life, the guru may allow the brahmacārī to marry; this license is given to a brahmacārī who is unable to continue the way of naiṣṭhika-brahmacarya, and such discriminations are possible for the bona fide guru. A program of so-called family planning is needed. The householder who associates with woman under scriptural restrictions, after a thorough training of brahmacarya, cannot be a householder like cats and dogs. Such a householder, after fifty years of age, would retire from the association of woman as a vānaprastha to be trained to live alone without the association of woman. When the practice is complete, the same retired householder becomes a sannyāsī, strictly separate from woman, even from his married wife.

SB Canto 3

SB 3.32.31, Translation:

My dear respectful mother, I have already described the path of understanding the Absolute Truth, by which one can come to understand the real truth of matter and spirit and their relationship.

SB Canto 4

SB 4.23.18, Purport:

When Pṛthu Mahārāja became spiritually powerful by the enhancement of his spiritual knowledge (jñāna) and renunciation of material desires, he became a prabhu, or master of his senses (sometimes called gosvāmī or svāmī). This means that he was no longer controlled by the influence of material energy. When one is strong enough to give up the influence of material energy, he is called prabhu. In this verse the word svarūpa-sthaḥ is also very significant. The real identity of the individual soul lies in understanding or attaining the knowledge that he is eternally a servant of Kṛṣṇa. This understanding is called svarūpopalabdhi. By culturing devotional service, the devotee gradually comes to understand his actual relationship with the Supreme Personality of Godhead. This understanding of one's pure spiritual position is called svarūpopalabdhi, and when one attains that stage he can understand how he is related with the Supreme Personality of Godhead as a servant or friend or as a parent or conjugal lover. This stage of understanding is called svarūpa-sthaḥ. Pṛthu Mahārāja realized this svarūpa completely, and it will be clear in the later verses that he personally left this world, or this body, by riding on a chariot sent from Vaikuṇṭha.

In this verse the word prabhu is also significant. As stated before, when one is completely self-realized and acts according to that position, he can be called prabhu. The spiritual master is addressed as "Prabhupāda" because he is a completely self-realized soul. The word pāda means "position," and Prabhupāda indicates that he is given the position of prabhu, or the Supreme Personality of Godhead, for he acts on behalf of the Supreme Personality of Godhead. Unless one is a prabhu, or controller of the senses, he cannot act as spiritual master, who is authorized by the supreme prabhu, or Lord Kṛṣṇa. In his verses praising the spiritual master, Śrīla Viśvanātha Cakravartī Ṭhākura writes:

SB 4.27.9, Purport:

We must remember that Purañjana is the living entity, and the city Pañcāla is the body. The body is the field of activity for the living entity, as stated in Bhagavad-gītā: kṣetra-kṣetrajña. There are two constituents: one is the living entity (kṣetra jña), and the other is the body of the living entity (kṣetra). Any living entity can know that he is covered by the body if he only contemplates the body a little bit. Just with a little contemplation he can come to understand that the body is his possession. One can understand this by practical experience and by the authority of the śāstras. In Bhagavad-gītā (2.13) it is said: dehino'smin yathā dehe. The proprietor of the body, the soul, is within the body. The body is taken as the pañcāla-deśa, or the field of activities wherein the living entity can enjoy the senses in their relationship to the five sense objects, namely gandha, rasa, rūpa, sparśa and śabda—that is, sense objects made out of earth, water, fire, air and sky. Within this material world, covered by the material body of subtle and gross matter, every living entity creates actions and reactions, which are herein known allegorically as sons and grandsons. There are two kinds of actions and reactions—namely pious and impious. In this way our material existence becomes coated by different actions and reactions. In this regard, Śrīla Narottama dāsa Ṭhākura states:

SB Canto 5

SB 5.1.15, Purport:

"In this age of Kali, there is no other way, no other way, no other way for spiritual perfection than the holy name, the holy name, the holy name of the Lord." Everyone should be given the chance to hear the holy names of the Supreme Personality of Godhead, for thus one will gradually come to understand his real position in life and be elevated to the transcendental position above the mode of goodness. Thus all impediments to his progress will be cut to pieces. In conclusion, therefore, we must be satisfied in whatever position we have been put into by the Supreme Personality of Godhead, and we should try to engage ourselves in His devotional service. Then our lives will be successful.

SB 5.5.24, Purport:

This is a true description of a brāhmaṇa. A brāhmaṇa is one who has assimilated the Vedic conclusions by practicing mind and sense control. He speaks the true version of all the Vedas. As confirmed in the Bhagavad-gītā (15.15): vedaiś ca sarvair aham eva vedyaḥ. By studying all the Vedas, one should come to understand the transcendental position of Lord Śrī Kṛṣṇa. One who actually assimilated the essence of the Vedas can preach the truth. He is compassionate to conditioned souls who are suffering the threefold miseries of this conditional world due to their not being Kṛṣṇa conscious. A brāhmaṇa should take pity on the people and preach Kṛṣṇa consciousness in order to elevate them. Śrī Kṛṣṇa Himself, the Supreme Personality of Godhead, personally descends into this universe from the spiritual kingdom to teach conditioned souls about the values of spiritual life. He tries to induce them to surrender unto Him. Similarly, the brāhmaṇas do the same thing. After assimilating the Vedic instructions, they assist the Supreme Lord in His endeavor to deliver conditioned souls. The brāhmaṇas are very dear to the Supreme Lord due to their high sattva-guṇa qualities, and they also engage in welfare activities for all conditioned souls in the material world.

SB 5.10.10, Purport:

Śrīla Narottama dāsa Ṭhākura has sung: deha-smṛti nāhi yāra, saṁsāra-bandhana kāhāṅ tāra. One who is spiritually advanced has no connection with the body or with the bodily actions and reactions. When one comes to understand that he is not the body and therefore is neither fat nor skinny, one attains the topmost form of spiritual realization. When one is not spiritually realized, the bodily conception entangles one in the material world. At the present moment all human society is laboring under the bodily conception; therefore in the śāstras people in this age are referred to as dvipada-paśu, two-legged animals. No one can be happy in a civilization conducted by such animals. Our Kṛṣṇa consciousness movement is trying to raise fallen human society to the status of spiritual understanding. It is not possible for everyone to become immediately self-realized like Jaḍa Bharata. However, as stated in Śrīmad-Bhāgavatam (1.2.18): naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā. By spreading the Bhāgavata principles, we can raise human society to the platform of perfection. When one is not affected by the bodily conceptions, one can advance to the Lord's devotional service.

SB 5.18.11, Translation:

By associating with persons for whom the Supreme Personality of Godhead, Mukunda, is the all in all, one can hear of His powerful activities and soon come to understand them. The activities of Mukunda are so potent that simply by hearing of them one immediately associates with the Lord. For a person who constantly and very eagerly hears narrations of the Lord's powerful activities, the Absolute Truth, the Personality of Godhead in the form of sound vibrations, enters within his heart and cleanses it of all contamination. On the other hand, although bathing in the Ganges diminishes bodily contaminations and infections, this process and the process of visiting holy places can cleanse the heart only after a long time. Therefore who is the sane man who will not associate with devotees to quickly perfect his life?

SB Canto 6

SB 6.1.53, Purport:

"My dear brothers, you are being carried away by the waves of material energy and are suffering in many miserable conditions. Sometimes you are drowning in the waves of material nature, and sometimes you are tossed like a swimmer struggling in the ocean." As confirmed by Bhaktivinoda Ṭhākura, this tendency to be battered by the waves of māyā can be changed to one's original, natural tendency, which is spiritual, when the living entity comes to understand that he is eternally kṛṣṇa-dāsa, a servant of God, Kṛṣṇa.

(jīva) kṛṣṇa-dāsa, ei viśvāsa,

karle ta' āra duḥkha nāi

If instead of serving māyā under different names, one turns his service attitude toward the Supreme Lord, he is then safe, and there is no more difficulty. If one returns to his original, natural tendency in the human form of life by understanding the perfect knowledge given by Kṛṣṇa Himself in the Vedic literature, one's life is successful.

SB Canto 7

SB 7.3.35, Purport:

After being created from the navel of Garbhodakaśāyī Viṣṇu, Lord Brahmā, the original created living being within the universe, created many other different types of living entities to reside in this universe. Therefore, from the beginning of creation, the living entities were born of a superior living entity. Ultimately, Kṛṣṇa is the supreme living being, the father of all others. Ahaṁ bīja-pradaḥ pitā: (BG 14.4) He is the seed-giving father of all living entities.

Thus far, Hiraṇyakaśipu has adored Lord Brahmā as the Supreme Personality of Godhead and has expected to become immortal by the benediction of Lord Brahmā. Now, however, having come to understand that even Lord Brahmā is not immortal because at the end of the millennium Lord Brahmā will also die, Hiraṇyakaśipu is very carefully asking him for benedictions that will be almost as good as immortality. His first proposal is that he not be killed by any of the different forms of living entities created by Lord Brahmā within this material world.

SB 7.5.23-24, Purport:

In this way he becomes successful. In this connection, the following are some of the offenses to be avoided: (a) to offer obeisances on one hand, (b) to offer obeisances with one's body covered, (c) to show one's back to the Deity, (d) to offer obeisances on the left side of the Deity, (e) to offer obeisances very near the Deity.

(7) Dāsyam. There is the following statement in regard to assisting the Lord as a servant. After many, many thousands of births, when one comes to understand that he is an eternal servant of Kṛṣṇa, one can deliver others from this universe. If one simply continues to think that he is an eternal servant of Kṛṣṇa, even without performing any other process of devotional service, he can attain full success, for simply by this feeling one can perform all nine processes of devotional service.

(8) Sakhyam. In regard to worshiping the Lord as a friend, the Agastya-saṁhitā states that a devotee engaged in performing devotional service by śravaṇam and kīrtanam sometimes wants to see the Lord personally, and for this purpose he resides in the temple. Elsewhere there is this statement: "O my Lord, Supreme Personality and eternal friend, although You are full of bliss and knowledge, You have become the friend of the residents of Vṛndāvana. How fortunate are these devotees!" In this statement the word "friend" is specifically used to indicate intense love. Friendship, therefore, is better than servitude. In the stage above dāsya-rasa, the devotee accepts the Supreme Personality of Godhead as a friend. This is not at all astonishing, for when a devotee is pure in heart the opulence of his worship of the Deity diminishes as spontaneous love for the Personality of Godhead is manifested. In this regard, Śrīdhara Svāmī mentions Śrīdāma Vipra, who expressed to him

SB 7.13.28, Purport:

Everyone is trying to be happy because, as explained in the previous verse, sukham asyātmano rūpaṁ sarvehoparatis tanuḥ: when the living entity is in his original spiritual form, he is happy by nature. There is no question of miseries for the spiritual being. As Kṛṣṇa is always happy, the living entities, who are His parts and parcels, are also happy by nature, but because of being put within this material world and forgetting their eternal relationship with Kṛṣṇa, they have forgotten their real nature. Because every one of us is a part of Kṛṣṇa, we have a very affectionate relationship with Him, but because we have forgotten our identities and are considering the body to be the self, we are afflicted by all the troubles of birth, death, old age and disease. This misconception in materialistic life continues unless and until one comes to understand his relationship with Kṛṣṇa. The happiness sought by the conditioned soul is certainly only illusion, as explained in the next verse.

SB 7.13.44, Purport:

If one thus realizes that the individual soul is subordinate to the supreme spirit soul, he achieves self-realization. As explained in the Thirteenth Chapter of Bhagavad-gītā, there are two souls within the body. The body is called kṣetra, and there are two kṣetra jñas, or occupants of the body, namely the Supersoul (Paramātmā) and the individual soul. The Supersoul and the individual soul are like two birds sitting on the same tree (the material body). One bird, the individual, forgetful bird, is eating the fruit of the tree, not caring for the instructions of the other bird, which is only a witness to the activities of the first bird, who is his friend. When the forgetful bird comes to understand the supreme friend who is always with him and trying to give him guidance in different bodies, he takes shelter at the lotus feet of that supreme bird. As explained in the yoga process, dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). When one actually becomes a perfect yogī, by meditation he can see the supreme friend and surrender unto Him. This is the beginning of bhakti-yoga, or actual life in Kṛṣṇa consciousness.

SB Canto 9

SB 9.6.29, Translation:

When the brāhmaṇas came to understand that the King, inspired by the supreme controller, had drunk the water, they all exclaimed "Alas! The power of providence is real power. No one can counteract the power of the Supreme." In this way they offered their respectful obeisances unto the Lord.

SB 9.9.49, Purport:

The Absolute Truth is realized in three phases-as Brahman, Paramātmā and Bhagavān. Bhagavān is the origin of everything. Brahman is a partial representation of Bhagavān, and Vāsudeva, the Supersoul living everywhere and in everyone's heart, is also an advanced realization of the Supreme Personality of Godhead. But when one comes to understand the Supreme Personality of Godhead (vāsudevaḥ sarvam iti), when one realizes that Vāsudeva is both Paramātmā and the impersonal Brahman, he is then in perfect knowledge. Kṛṣṇa is therefore described by Arjuna as paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). The words paraṁ brahma refer to the shelter of the impersonal Brahman and also of the all-pervading Supersoul. When Kṛṣṇa says tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9), this means that the perfect devotee, after perfect realization, returns home, back to Godhead. Mahārāja Khaṭvāṅga accepted the shelter of the Supreme Personality of Godhead, and because of his full surrender he achieved perfection.

SB Canto 10.1 to 10.13

SB 10.12.5, Translation:

All the cowherd boys used to steal one another's lunch bags. When a boy came to understand that his bag had been taken away, the other boys would throw it farther away, to a more distant place, and those standing there would throw it still farther. When the proprietor of the bag became disappointed, the other boys would laugh, the proprietor would cry, and then the bag would be returned.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.14.5, Translation:

O almighty Lord, in the past many yogīs in this world achieved the platform of devotional service by offering all their endeavors unto You and faithfully carrying out their prescribed duties. Through such devotional service, perfected by the processes of hearing and chanting about You, they came to understand You, O infallible one, and could easily surrender to You and achieve Your supreme abode.

SB 10.82.47, Translation:

Śukadeva Gosvāmī said: Having thus been instructed by Kṛṣṇa in spiritual matters, the gopīs were freed of all tinges of false ego because of their incessant meditation upon Him. And with their deepening absorption in Him, they came to understand Him fully.

SB 11.29.32, Translation:

When an inquisitive person comes to understand this knowledge, he has nothing further to know. After all, one who has drunk the most palatable nectar cannot remain thirsty.

SB 12.6.33, Translation:

Such devotees come to understand the supreme transcendental situation of the Personality of Godhead, Lord Viṣṇu, because they are no longer polluted by the concepts of "I" and "my," which are based on body and home.

CC Adi-lila

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 7.120, Purport:

"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." People should simply engage in the chanting of the Hare Kṛṣṇa mahā-mantra, for thus they will gradually come to understand that they are not the Supreme Personality of Godhead, as they have been taught by the Māyāvādī philosophers, but are eternal servants of the Lord. As soon as one engages himself in the transcendental service of the Lord, he becomes free.

māṁ ca yo ’vyabhicāreṇa bhakti-yogena sevate

sa guṇān samatītyaitān brahma-bhūyāya kalpate

"One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman." (BG 14.26) Therefore the Hare Kṛṣṇa movement, or Kṛṣṇa consciousness movement, is the only light for the foolish living entities who think either that there is no God or that if God exists He is formless and they themselves are also God. These misconceptions are very dangerous, and the only way to counteract them is to spread the Hare Kṛṣṇa movement.

CC Madhya-lila

CC Madhya 2.87, Translation:

If one does not understand in the beginning but continues to hear again and again, the wonderful effects of Lord Caitanya's pastimes will bring love for Kṛṣṇa. Gradually one will come to understand the loving affairs between Kṛṣṇa and the gopīs and other associates of Vṛndāvana. Everyone is advised to continue to hear over and over again in order to greatly benefit.

CC Madhya 4.134, Purport:

"One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman."

One who is engaged in unalloyed devotional service to the Lord is already situated in the spiritual world (brahma-bhūyāya kalpate). In all circumstances, his activities and dealings with Kṛṣṇa are transcendental and thus not understandable by mundane moralists. It is therefore better not to discuss such activities among mundane people. It is better to give them the Hare Kṛṣṇa mahā-mantra so that they will be gradually purified and then come to understand the transcendental activities of Kṛṣṇa.

CC Madhya 8.118, Translation:

“Now I have come to understand the sublime goal of life and the process of achieving it. Nevertheless, I think that there is something more ahead, and My mind is desiring to have it.

CC Madhya 8.186, Translation:

Lord Śrī Caitanya Mahāprabhu replied, "Now I have come to understand the truth of the loving affairs between Rādhā and Kṛṣṇa. Nonetheless, I still want to hear how both of Them gloriously enjoy such love."

CC Madhya 8.196, Translation:

Śrī Caitanya Mahāprabhu confirmed these verses recited by Śrī Rāmānanda Rāya, saying, “This is the limit of the goal of human life. Only by your mercy have I come to understand it conclusively.

CC Madhya 15.277, Purport:

The Absolute Truth is realized in three phases—impersonal Brahman, Paramātmā and the Supreme Personality of Godhead, Bhagavān. All of these are one and the same truth, but Brahman, Paramātmā and Bhagavān constitute three different features. Whoever understands Brahman is called a brāhmaṇa, and when a brāhmaṇa engages in the Lord's devotional service, he is called a Vaiṣṇava. Unless one comes to understand the Supreme Personality of Godhead, his realization of impersonal Brahman is imperfect. A brāhmaṇa can chant the Hare Kṛṣṇa mantra on the platform of nāmābhāsa, but not on the platform of pure vibration. When a brāhmaṇa engages in the Lord's service, fully understanding his eternal relationship, his devotional service is called abhidheya. When one attains that stage, he is called a bhāgavata, or Vaiṣṇava. This indicates that he is free from contamination and material attachment. Lord Kṛṣṇa confirms this in the Bhagavad-gītā (7.28):

yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ

"Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the duality of delusion, and they engage themselves in My service with determination."

CC Madhya 17.136, Translation:

“"Therefore material senses cannot appreciate Kṛṣṇa"s holy name, form, qualities and pastimes. When a conditioned soul is awakened to Kṛṣṇa consciousness and renders service by using his tongue to chant the Lord's holy name and taste the remnants of the Lord's food, the tongue is purified, and one gradually comes to understand who Kṛṣṇa really is.’

CC Madhya 20.123, Translation:

“The forgetful conditioned soul is educated by Kṛṣṇa through the Vedic literatures, the realized spiritual master and the Supersoul. Through these, he can understand the Supreme Personality of Godhead as He is, and he can understand that Lord Kṛṣṇa is his eternal master and deliverer from the clutches of māyā. In this way one can acquire real knowledge of his conditioned life and can come to understand how to attain liberation.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 11:

The Śrīmad-Bhāgavatam also confirms (2.3.10) that even if a person desires material enjoyment or liberation, he should engage in devotional service. Those who are ambitious to derive material benefit from devotional service are not pure devotees, but because they are engaged in devotional service they are considered fortunate. They do not know that the result of devotional service is not material benediction, but because they engage themselves in the devotional service of the Lord they ultimately come to understand that material enjoyment is not the goal of devotional service. Kṛṣṇa Himself says that persons who want some material benefit in exchange for devotional service are certainly foolish because they want something which is poisonous for them. The real goal of devotional service is love of Godhead, and although a person may desire material benefits from Kṛṣṇa, the Lord, being all-powerful, considers the person's position and gradually liberates him from a materially ambitious life and engages him more in devotional service. When one is actually engaged in devotional service, he forgets his material ambitions and desires. This is also confirmed by Śrīmad-Bhāgavatam (5.19.27):

satyaṁ diśaty arthitam arthito nṛṇāṁ

naivārthado yat punar arthitā yataḥ

svayaṁ vidhatte bhajatām anicchatām

icchā-pidhānaṁ nija-pāda-pallavam

"Lord Kṛṣṇa certainly fulfills the desires of His devotees who come to Him in devotional service, but He does not fulfill desires that would again cause miseries. In spite of being materially ambitious, such devotees, by rendering transcendental service, are gradually purified of desires for material enjoyment, and they come to desire the pleasure of devotional service."

Teachings of Lord Caitanya, Chapter 16:

There is no substance to his life. Every living entity is part and parcel of the Supreme Lord, and therefore it is the duty of every living entity to serve that supreme whole. Without such service, the living entity falls into material contamination.

Lord Caitanya concluded His teachings to Sanātana Gosvāmī by pointing out that the six kinds of ātmārāmas engage in some kind of devotional service to Kṛṣṇa. In other words, at some time or another all the transcendentalists ultimately come to understand the necessity of rendering devotional service to Kṛṣṇa and become fully Kṛṣṇa conscious. Even if one is very learned or extravagant, he can still engage in the devotional service of the Lord.

The transcendentalists can be categorized into six basic types: the neophyte transcendentalist, the absorbed transcendentalist, one who is actually situated in transcendence, one who actually desires liberation, one who is actually liberated, and one who is actually engaged in activities in his constitutional position. All of these are called ātmārāma. When a person becomes ātmārāma, or a great thinker in Kṛṣṇa consciousness, he fully engages in devotional service. According to the grammatical rules, there are many ātmārāmas, but one sense of the word is sufficient to represent the others. In the collective sense, all the ātmārāmas are inclined to worship the Supreme Lord Kṛṣṇa.

Teachings of Lord Caitanya, Chapter 17:

By analytically studying the five diverse manifestations of the Supreme Lord, we can come to know that Lord Śrī Caitanya Mahāprabhu is the Supreme Absolute and that Lord Nityānanda is an immediate expansion of the Supreme Absolute Truth. We can also come to understand that Advaita Prabhu is also in the category of the Supreme Personality of Godhead but is subordinate to Lord Caitanya and Nityānanda Prabhu. The Supreme Personality of Godhead and His immediate subordinate expansions are worshipable by the other two—namely the representation of the internal potency and the representation of the marginal potency. The representation of the internal potency, Gadādhara, represents the confidential devotee, and the representation of the marginal potency is the pure devotee. Both of these are worshipers of the other three categories, but all of them are engaged in the transcendental service of the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu.

There is a specific difference between the pure devotee and the confidential devotee. Different potencies of the Lord are engaged in serving the Supreme Lord in different transcendental relationships. They are situated in conjugal love, in parental affection, in friendship and in servitude. By impartially judging, one can find that the internal potencies of the Supreme Lord who are engaged in conjugal love with the Lord are the best of all devotees. Thus both internal devotees and confidential devotees are attracted by the conjugal love of the Supreme Absolute Truth. These are the most confidential devotees of Lord Caitanya.

Teachings of Lord Caitanya, Chapter 18:

Lord Caitanya appeared to be a fool; therefore he said that He should not indulge in the study of Vedānta but should continue chanting the Hare Kṛṣṇa mantra. Lord Caitanya strictly obeyed this order. In other words, Lord Caitanya impressed on the Māyāvādīs that the words of a bona fide spiritual master must be strictly followed. By following them, one becomes perfect in all respects.

Vedānta indicates that the last word of Vedic knowledge is the understanding of Kṛṣṇa. Vedaiś ca sarvair aham eva vedyo vedānta-kṛd veda-vid eva cāham: "By all the Vedas am I to be known; indeed, I am the compiler of Vedānta, and I am the knower of the Vedas." (BG 15.15) When one actually comes to understand the Vedānta, he comes to know Kṛṣṇa and his relationship with Kṛṣṇa. One who understands Kṛṣṇa, understands everything. The knower of Kṛṣṇa is always engaged in the transcendental loving service of Kṛṣṇa. This is confirmed by the Lord Himself in Bhagavad-gītā:

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." (BG 10.8)

Teachings of Lord Caitanya, Chapter 32:

According to Śrīmad-Bhāgavatam, there are twelve authorities, and they are all famous because they were all great devotees of the Lord. These authorities are Brahmā, Nārada, Lord Śiva, Manu, Kapila, Prahlāda, Janaka, Bhīṣma, Śukadeva Gosvāmī, Bali, Yamarāja and the Kumāras. These personalities are still remembered because they were all great stalwart devotees of the Lord. In the Garuḍa Purāṇa it is said to be more rare to be a famous devotee of the Supreme Lord in the age of Kali than to be a demigod such as Brahmā or Lord Śiva. Concerning talks between Nārada and Puṇḍarīka, Yudhiṣṭhira said, "He is most famous and can deliver all others who, after many, many births, comes to understand that he is the servant of Vāsudeva." Similarly, in Bhagavad-gītā (7.19) Kṛṣṇa tells Arjuna:

bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā sudurlabhaḥ

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." In the Ādi Purāṇa it is said that liberation and transcendental life follow all the devotees of God. In the Bṛhan-nāradīya Purāṇa it is stated that even personalities like Brahmā and other demigods do not know the value of a devotee of the Supreme Personality of Godhead.

Nectar of Instruction

Nectar of Instruction 8, Purport:

When one is able to chant in ecstasy, he attains the stage of smaraṇāvasthā, the stage of remembering. Recollection, absorption, meditation, constant remembrance and trance are the five items of progressive kṛṣṇa-smaraṇa. At first, remembrance of Kṛṣṇa may be interrupted at intervals, but later remembrance proceeds uninterrupted. When remembrance is uninterrupted, it becomes concentrated and is called meditation. When meditation expands and becomes constant, it is called anusmṛti. By uninterrupted and unceasing anusmṛti one enters the stage of samādhi, or spiritual trance. After smaraṇa-daśā or samādhi has fully developed, the soul comes to understand his original constitutional position. At that time he can perfectly and clearly understand his eternal relationship with Kṛṣṇa. That is called sampatti-daśā, the perfection of life.

"Caitanya-caritāmṛta advises those who are neophytes to give up all kinds of motivated desires and simply engage in the regulative devotional service of the Lord according to the directions of scripture. In this way a neophyte can gradually develop attachment for Kṛṣṇa's name, fame, form, qualities and so forth. When one has developed such attachment, he can spontaneously serve the lotus feet of Kṛṣṇa even without following the regulative principles. This stage is called rāga-bhakti, or devotional service in spontaneous love. At that stage the devotee can follow in the footsteps of one of the eternal associates of Kṛṣṇa in Vṛndāvana. This is called rāgānuga-bhakti. Rāgānuga-bhakti, or spontaneous devotional service, can be executed in the śānta-rasa when one aspires to be like Kṛṣṇa's cows or the stick or flute in the hand of Kṛṣṇa, or the flowers around Kṛṣṇa's neck.

Krsna, The Supreme Personality of Godhead

Krsna Book 6:

Kṛṣṇa can offer anyone anything, from liberation to anything materially conceivable. Therefore, there cannot be any doubt of the salvation of Pūtanā, whose bodily milk was sucked by Kṛṣṇa for such a long time. And how can there be any doubt about the salvation of the gopīs, who were so fond of Kṛṣṇa? Undoubtedly all the gopīs, cowherd boys, cows and everyone else who served Kṛṣṇa in Vṛndāvana with love and affection were liberated from the miserable condition of material existence.

When all the inhabitants of Vṛndāvana smelled the good aroma from the smoke of the burning Pūtanā, they inquired from each other, "Where is this good fragrance coming from?" And while conversing, they came to understand that it was the fumes of the burning Pūtanā. They were very fond of Kṛṣṇa, and as soon as they heard that the demon Pūtanā had been killed by Kṛṣṇa, they offered blessings to the little child out of affection. After the burning of Pūtanā, Nanda Mahārāja came home and immediately took up the child on his lap and began to smell His head. In this way, he was quite satisfied that his little child was saved from this great calamity. Śrīla Śukadeva Gosvāmī has given a blessing to all persons who hear the narration of the killing of Pūtanā by Kṛṣṇa: they will surely attain the favor of Govinda.

Krsna Book 23:

Lord Kṛṣṇa here confirms that the conditioned soul can reach the highest perfectional stage by surrendering to Him. One must give up all other responsibilities. This complete surrender unto the Supreme Personality of Godhead is the most auspicious path for the conditioned soul because the Supreme Lord is the supreme objective of love. Everyone is loving his self according to the advancement of his knowledge. Ultimately, when a person comes to understand that his self is the spirit soul and that the spirit soul is nothing but a part and parcel of the Supreme Lord, he recognizes the Supreme Lord as the ultimate goal of love and then surrenders unto Him. This surrender is considered auspicious for the conditioned soul. Our life, property, home, wife, children, house, country, society and all paraphernalia which are very dear to us are expansions of the Supreme Personality of Godhead. He is the central object of love because He gives us all bliss, expanding Himself in so many ways according to our different situations, namely bodily, mental or spiritual.

"My dear wives of the brāhmaṇas," Kṛṣṇa said, "you can now return to your homes. Engage yourselves in sacrificial activities and in the service of your husbands and household affairs so that your husbands will be pleased with you and the sacrifice which they have begun will be properly executed. After all, your husbands are householders, and without your help how can they execute their prescribed duties?"

Krsna Book 42:

When Kṛṣṇa returned to His camp, He was taken care of by servants who washed His lotus feet, gave Him a nice seat and offered Him milk and palatable dishes. After taking supper and thinking of the next day's program, He very peacefully took rest. Thus He passed the night there.

On the other side, when Kaṁsa came to understand about the breaking of his wonderful bow and the killing of the caretakers and soldiers by Kṛṣṇa, he could partially realize the power of the Supreme Personality of Godhead. He could realize that the eighth son of Devakī had appeared and that now his death was imminent. Thinking of his imminent death, he was restless the entire night. He began to have many inauspicious visions, and he could understand that Kṛṣṇa and Balarāma, who had approached the precincts of the city, were his messengers of death. Kaṁsa saw various kinds of inauspicious signs while both awake and dreaming. When he looked in the mirror he could not see his head, although the head was actually present. He saw the luminaries in the sky in double, although there was only one set factually. He began to see holes in his shadow, and he heard a high buzzing sound within his ears. All the trees before him appeared to be made of gold, and he could not see his own footprints in dust or muddy clay. In dreams he saw various kinds of ghosts being carried in a carriage drawn by donkeys. He also dreamed that someone gave him poison and he was drinking it. He dreamed also that he was going naked with a garland of flowers and was smearing oil all over his body. Thus, as Kaṁsa saw various signs of death while both awake and sleeping, he could understand that death was certain, and thus in great anxiety he could not rest that night. Just after the night expired, he busily arranged for the wrestling match.