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Consequently (CC and Other Books)

Sri Caitanya-caritamrta

CC Preface and Introduction

CC Introduction:

In material consciousness we are trying to love that which is not at all lovable. We give our love to cats and dogs, running the risk that at the time of death we may think of them and consequently take birth in a family of cats or dogs. Our consciousness at the time of death determines our next life. That is one reason why the Vedic scriptures stress the chastity of women: If a woman is very much attached to her husband, at the time of death she will think of him, and in the next life she will be promoted to a man's body. Generally a man's life is better than a woman's because a man usually has better facilities for understanding the spiritual science.

CC Adi-lila

CC Adi 5.22, Purport:

Everything can speak, everything can move, everything can hear, and everything can see in fully blessed existence for eternity. The situation being so, naturally space and time, in the forms of past, present and future, have no influence there. In the spiritual sky there is no change because time has no influence. Consequently, the influence of māyā, the total external energy, which induces us to become more and more materialistic and forget our relationship with God, is also absent there.

CC Adi 5.41, Purport:

In the relative world such qualities are displayed in a perverted manner, and therefore we experience nonduality as a perverted reflection. Because there is no logic to explain how things happen in the realm of spirit, the Lord is sometimes described as being beyond the range of experience. But if we simply accept the Lord's inconceivability, we can then adjust all things in Him. Nondevotees cannot understand the Lord's inconceivable energy, and consequently for them it is said that He is beyond the range of conceivable expression. The author of the Brahma-sūtras accepts this fact and says, śrutes tu śabda-mūlatvāt: the Supreme Personality of Godhead, being inconceivable to an ordinary man, can be understood only through the evidence of the Vedic injunctions. The Skanda Purāṇa confirms, acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet: "Matters inconceivable to a common man should not be a subject for argument."

CC Adi 12.8, Purport:

One party strictly followed the instructions of Bhaktisiddhānta Sarasvatī Ṭhākura, but another group created their own concoction about executing his desires. Bhaktisiddhānta Sarasvatī Ṭhākura, at the time of his departure, requested all his disciples to form a governing body and conduct missionary activities cooperatively. He did not instruct a particular man to become the next ācārya. But just after his passing away, his leading secretaries made plans, without authority, to occupy the post of ācārya, and they split into two factions over who the next ācārya would be. Consequently, both factions were asāra, or useless, because they had no authority, having disobeyed the order of the spiritual master. Despite the spiritual master's order to form a governing body and execute the missionary activities of the Gauḍīya Maṭha, the two unauthorized factions began litigation that is still going on after forty years with no decision.

CC Adi 13.86, Purport:

Similarly, in regard to the appearance of Lord Caitanya Mahāprabhu as described in the Caitanya-caritāmṛta, the words viśeṣe sevana kare govinda-caraṇa, "they specifically began to worship the lotus feet of Govinda," indicate that exactly as Kṛṣṇa appeared in the heart of Devakī through the heart of Vasudeva, so Lord Caitanya appeared in the heart of Śacīdevī through the heart of Jagannātha Miśra. This is the mystery of the appearance of Lord Caitanya Mahāprabhu. Consequently, one should not think of Lord Caitanya's appearance as that of a common man or living entity. This subject matter is a little difficult to understand, but for devotees of the Lord it will not at all be difficult to realize the statements given by Kṛṣṇadāsa Kavirāja Gosvāmī.

CC Adi 17.212, Purport:

Such pāṣaṇḍīs do not know the actual value of the chanting of the holy name of Lord Kṛṣṇa. Foolishly proud of their material birth as brāhmaṇas and their consequently higher position in the social order, they think of the other classes—namely the kṣatriyas, vaiśyas and śūdras—as lower classes. According to them, no one but the brāhmaṇas can chant the holy name of Kṛṣṇa, for if others chanted the holy name, its potency would be reduced. They are unaware of the potency of Lord Kṛṣṇa's name.

CC Adi 17.305, Translation:

One cannot understand the contradictions in Lord Caitanya's character by putting forward mundane logic and arguments. Consequently one should not maintain doubts in this connection. One should simply try to understand the inconceivable energy of Kṛṣṇa; otherwise one cannot understand how such contradictions are possible.

CC Madhya-lila

CC Madhya 1.63, Purport:

It is still the practice at the Jagannātha temple not to allow those to enter who do not strictly follow the Vedic culture known as Hinduism. Śrīla Haridāsa Ṭhākura, Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī had had previous intimate connections with Muslims. Haridāsa Ṭhākura had been born in a Muslim family, and Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī, having given up their social status in Hindu society, had been appointed ministers in the Muslim government. They had even changed their names to Dabira Khāsa and Sākara Mallika. Thus they had supposedly been expelled from brāhmaṇa society. Consequently, out of humility they did not enter the temple of Jagannātha, although the Personality of Godhead, Jagannātha, in His form of Caitanya Mahāprabhu, personally came to see them every day. Similarly, the members of this Kṛṣṇa consciousness society are sometimes refused entrance into some of the temples in India.

CC Madhya 1.218, Purport:

Śrīla Narottama dāsa Ṭhākura says, chāḍiyā vaiṣṇava sevā nistāra peyeche kebā: unless one serves a Vaiṣṇava, he cannot be delivered. The spiritual master initiates the disciple to deliver him, and if the disciple executes the order of the spiritual master and does not offend other Vaiṣṇavas, his path is clear. Consequently Śrī Caitanya Mahāprabhu requested all the Vaiṣṇavas present to show mercy toward the two brothers, Rūpa and Sanātana, who had just been initiated by the Lord. When a Vaiṣṇava sees that another Vaiṣṇava is a recipient of the Lord's mercy, he becomes very happy. Vaiṣṇavas are not envious. If a Vaiṣṇava, by the mercy of the Lord, is empowered by Him to distribute the Lord's holy name all over the world, other Vaiṣṇavas become very joyful—that is, if they are truly Vaiṣṇavas.

CC Madhya 2.40, Translation:

Śrī Caitanya Mahāprabhu continued, "My dear friends, you are all My life and soul; therefore I tell you that I possess no wealth of love for Kṛṣṇa. Consequently My life is poverty-stricken. My limbs and senses are useless."

CC Madhya 2.73, Translation:

When Śrī Caitanya Mahāprabhu was thus unconscious, He happened to meet the Supreme Personality of Godhead. Consequently He got up and immediately made a tumultuous sound, very loudly declaring, "Now Kṛṣṇa, the great personality, is present." In this way, because of Kṛṣṇa's sweet qualities, Caitanya Mahāprabhu made different types of mistakes in His mind. Thus by reciting the following verse, He ascertained the presence of Lord Kṛṣṇa.

CC Madhya 2.81, Purport:

Śrī Caitanya Mahāprabhu's capital is the touchstone of love of Godhead, and consequently He is a great owner of that transcendental treasure. After making unlimited amounts of gold, the touchstone remains the same. Similarly, Śrī Caitanya Mahāprabhu, although distributing love of Godhead unlimitedly, still remained the supreme owner of this transcendental opulence. His devotees, who learned it from Him, also had to distribute it munificently all over the world. This Kṛṣṇa consciousness movement, following in the footsteps of Śrī Caitanya Mahāprabhu and His confidential devotees, is also trying to distribute love of Godhead all over the world through the chanting of the holy names of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

CC Madhya 3.40, Translation:

Saying this, Śrī Advaita Ācārya took the Lord into the boat and brought the Lord to His residence. There Advaita Ācārya washed the feet of the Lord and was consequently very happy within.

CC Madhya 3.114, Purport:

This is a song composed by Vidyāpati. Sometimes the word mādhava is misunderstood to refer to Mādhavendra Purī. Advaita Ācārya was a disciple of Mādhavendra Purī, and consequently some people think that He was referring to Mādhavendra Purī by using the word mādhava. But actually this is not the fact. This song was composed to commemorate the separation of Kṛṣṇa from Rādhārāṇī during Kṛṣṇa's absence in Mathurā. It is thought that this song was sung by Śrīmatī Rādhārāṇī when Kṛṣṇa returned. It is technically called Mathurā-viraha.

CC Madhya 3.127, Purport:

Harṣa is described in the Bhakti-rasāmṛta-sindhu. Harṣa is experienced when one finally attains the desired goal of life and consequently becomes very glad. When harṣa is present, the body shivers, and one's bodily hairs stand on end. There are perspiration, tears and an outburst of passion and madness. The mouth becomes swollen, and one experiences inertia and illusion. When a person attains his desired object and feels very fortunate, the luster of his body increases. Because of his own qualities and feelings of greatness, he does not care for anyone else, and this is called garva, or pride. In this condition one utters prayers and does not reply to others' inquiries. Looking at one's own body, concealing one's desires and not heeding the words of others are symptoms visible in the ecstasy of garva.

CC Madhya 4.124, Purport:

It is advisable that food being offered to the Deity be covered when taken from the kitchen to the Deity room. In that way, others may not see it. Those who are not accustomed to following the advanced regulative devotional principles may desire to eat the food, and that is an offense. Therefore no one should be given a chance to even see it. However, when it is brought before the Deity, it must be uncovered. Seeing the food uncovered before the Deity, Mādhavendra Purī desired to taste a little of it so that he could prepare a similar sweet rice for his Gopāla. Mādhavendra Purī was so strict, however, that he considered this to be an offense. Consequently he left the temple without saying anything to anyone. The paramahaṁsa is therefore called vijita-ṣaḍ-guṇa. He must conquer the six material qualities—kāma, krodha, lobha, moha, matsarya and kṣudhā-tṛṣṇā (lust, anger, greed, illusion, enviousness and hunger and thirst).

CC Madhya 4.147, Purport:

Almost all the conditioned souls within the material world are envious. Jealous people generally turn against one who automatically attains some reputation. This is natural for jealous people. Consequently, when a devotee is fit to receive worldly reputation, he is envied by many people. This is quite natural. When a person, out of humility, does not desire fame, people generally think him quite humble and consequently give him all kinds of fame. Actually a Vaiṣṇava does not hanker after fame or a great reputation. Mādhavendra Purī, the king of Vaiṣṇavas, bore his reputation, but he wanted to keep himself outside of the vision of the general populace. He wanted to cover his real identity as a great devotee of the Lord, but when people saw him overwhelmed in the ecstasy of love of Godhead, they naturally gave credit to him. Actually a first-class reputation is due Mādhavendra Purī because he was a most confidential devotee of the Lord.

CC Madhya 4.183, Translation:

“Since there were restrictions against taking the sandalwood out of the Orissa province, the toll official confiscated the stock, but Mādhavendra Purī showed him the release papers given by the government and consequently escaped difficulties.

CC Madhya 5.32, Purport:

In India it is still the custom for a daughter to be offered to someone simply by word. This is called vāg-datta. This means that the father, brother or guardian of a girl has given his word that she will be married to a certain man. Consequently, that daughter cannot be married to anyone else. She is reserved by virtue of the honest words of the father or guardian. There are many instances in which the parents of a female child have given someone a verbal promise that their daughter will be married to his son. Both parties agree to wait until the boy and girl are grown up, and then the marriage takes place. Following this custom, which is very old in India, the elderly brāhmaṇa promised to give his daughter to the younger brāhmaṇa in charity, and he promised this before the Gopāla Deity. In India the custom is to honor any promise made before the Deity.

CC Madhya 5.45, Purport:

The son of the elderly brāhmaṇa was an atheist and a follower of the Raghunātha-smṛti. He was very expert in dealing with pounds-shillings-pence, but he was fool number one. Consequently, he did not believe in the spiritual position of the Deity, nor did he have any faith in the Supreme Personality of Godhead. Therefore, as a typical idol worshiper, he considered the form of the Lord to be made of stone or wood. Thus he assured his father that the witness was only a stone Deity and was not capable of speaking. Besides that, he assured his father that the Deity was situated far away and consequently could not come to bear witness. In essence, he was saying, “Have no anxiety. You do not have to lie directly, but you should speak like a diplomat, like King Yudhiṣṭhira when he spoke to Droṇācārya—aśvatthāmā hata iti gajaḥ. Following this principle, simply say that you do not remember anything and are completely unaware of the statements given by the young brāhmaṇa. If you make the background like that, I shall know how to fill in the argument and defeat him by word jugglery.

CC Madhya 5.140, Purport:

In his book Caitanya-bhāgavata, Antya-khaṇḍa, Śrīla Vṛndāvana dāsa Ṭhākura has very nicely described the Lord's journey en route to Kaṭaka (Cuttak). On that journey, the Lord visited a place known as Bālihastā, or Bālakāṭīcaṭi. He then visited the city of Bhuvaneśvara, where Lord Śiva's temple is located. The temple of Bhuvaneśvara is situated about five to six miles from Bālakāṭīcaṭi. The temple of Lord Śiva is mentioned in the Skanda Purāṇa, in the narration about the Lord's garden and the one mango tree. A king named Kāśirāja wanted to fight with Lord Kṛṣṇa, and consequently he took shelter of Lord Śiva to acquire the power to fight the Lord. Being pleased with his worship, Lord Śiva helped him fight Kṛṣṇa.

CC Madhya 6.69, Translation:

“The sannyāsī is very meek and humble by nature, and His person is very beautiful to see. Consequently my affection for Him increases.

CC Madhya 6.126, Translation:

Śrī Caitanya Mahāprabhu replied, “I am a fool, and consequently I do not study the Vedānta-sūtra. I am just trying to hear it from you because you have ordered Me.

CC Madhya 6.168, Purport:

The Māyāvādī philosophers offer lip service to Vedic authority but try to escape the Vedic ritualistic ceremonies. They concoct some idea of a transcendental position and call themselves Nārāyaṇa, or God. However, God's position is completely different from their concoction. Such Māyāvādī philosophers consider themselves above the influence of karma-kāṇḍa (fruitive activities and their reactions). For them, the spiritual world is equated with the Buddhist voidism. There is very little difference between impersonalism and voidism. Voidism can be directly understood, but the impersonalism enunciated by Māyāvādī philosophers is not very easily understandable. Of course, Māyāvādī philosophers accept a spiritual existence, but they do not know about the spiritual world and spiritual beings. According to Śrīmad-Bhāgavatam (10.2.32):

ye ’nye ’ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ

The intelligence of the Māyāvādīs is not purified; therefore even though they practice austerities for self-realization, they cannot remain within the impersonal brahmajyoti. Consequently, they fall down again into this material world.

CC Madhya 6.197, Purport:

Spiritual activities other than bhakti-yoga are divided into three categories—speculative activity conducted by the jñāna-sampradāya (learned scholars), fruitive activity conducted by the general populace according to Vedic regulations, and the activities of transcendentalists not engaged in devotional service. There are many different branches of these categories, but the Supreme Personality of Godhead, by His inconceivable potencies and transcendental qualities, attracts the mind of the student engaged in the activities of karma, jñāna, yoga and so forth. The Supreme Lord is full of inconceivable potencies, which are related to His person, His energies and His transcendental qualities. All of these are very attractive to the serious student. Consequently the Lord is known as Kṛṣṇa, the all-attractive one.

CC Madhya 6.198, Purport:

The four Kumāras were attracted by the aroma of the flowers offered at the lotus feet of Kṛṣṇa, and in this way they became devotees. Śukadeva Gosvāmī heard Śrīmad-Bhāgavatam by the mercy of his father, Vyāsadeva, and he was consequently attracted to Kṛṣṇa and became a great devotee. The conclusion is that the transcendental bliss experienced in the service of the Lord must be superior to brahmānanda, the bliss derived from realizing the impersonal Brahman.

CC Madhya 6.214, Translation:

"I had become dull-headed due to reading too many books on logic. Consequently I had become like an iron bar. Nonetheless, You have melted me, and therefore Your influence is very great."

CC Madhya 6.235, Purport:

Actually, they are not liberated, but they think that they have become liberated and have become Nārāyaṇa Himself. Although they have apparently realized that they are not the material body but spirit soul, they nonetheless neglect the duty of the spirit soul, which is to render service to the Supreme Soul. Therefore their intelligence remains unsanctified. Unless one's intelligence is sanctified, one cannot apply it to understanding devotional service. Devotional service begins when the mind, intelligence and ego are completely purified. Māyāvādī sannyāsīs do not purify their intelligence, mind and ego, and consequently they cannot engage in the service of the Lord or expect the causeless mercy of the Lord. Although they rise to a very high position by executing severe austerities and penances, they still hover in the material world without the benediction of the lotus feet of the Lord. Sometimes they rise to the Brahman effulgence, but because their minds are not completely purified, they must return to material existence.

CC Madhya 6.235, Purport:

The karmīs are fully under the bodily conception of life, and the jñānīs, although theoretically understanding that they are not the body, also have no information about the lotus feet of the Lord because they overly stress impersonalism. Consequently both karmīs and jñānīs are unfit for receiving the mercy of the Lord and becoming devotees. Narottama dāsa Ṭhākura therefore says, karma-kāṇḍa jñāna-kāṇḍa, kevala viṣera bhāṇḍa: those who have taken to the process of karma-kāṇḍa (fruitive activity) and jñāna-kāṇḍa (speculation on the science of transcendence) have simply eaten from poisoned pots. They are condemned to remain in material existence life after life until they take shelter of the lotus feet of Kṛṣṇa.

CC Madhya 6.255, Purport:

This is also the case with Caitanya Mahāprabhu's appearance. Śrī Caitanya Mahāprabhu appeared in this world as a disguised incarnation of Kṛṣṇa, but His appearance is confirmed in Śrīmad-Bhāgavatam, the Mahābhārata and other Vedic scriptures. He appeared in order to teach the fallen souls in this material world, for in this Age of Kali almost everyone has become attached to fruitive and ritualistic activities and mental speculation. Consequently there was a great need to revive the system of devotional service. The Lord Himself personally came down disguised as a devotee so that the fallen populace might take advantage of the Lord's example.

CC Madhya 6.263, Purport:

The word tamasaḥ means "the coverings of the universe." Layers of material elements cover the universe, and outside these coverings is the impersonal Brahman effulgence. If one is destined to remain in the Lord's impersonal effulgence, he misses the opportunity to render service to the Personality of Godhead. Therefore devotees consider remaining in the impersonal Brahman effulgence a kind of punishment. Sometimes devotees think of merging into the Brahman effulgence, and consequently they are promoted to Siddhaloka. Because of their impersonal understanding, they are actually punished. Sārvabhauma Bhaṭṭācārya continues to explain the distinction between mukti-pada and bhakti-pada in the following verses.

CC Madhya 6.268, Purport:

The impersonalist's conception of becoming one with the effulgence of the Lord is exactly like hell. Therefore, of the five types of liberation, the first four (sālokya, sāmīpya, sārūpya and sārṣṭi) are not so undesirable because they can be avenues of service to the Lord. Nonetheless, a pure devotee of Lord Kṛṣṇa rejects even these types of liberation; he aspires only to serve Kṛṣṇa birth after birth. He is not very interested in stopping the repetition of birth, for he simply desires to serve the Lord, even in hellish circumstances. Consequently the pure devotee hates and fears sāyujya-mukti, merging into the effulgence of the Lord. This merging is due to an offense committed against the transcendental loving service of the Lord, and therefore it is not at all desirable for a pure devotee.

CC Madhya 6.269, Purport:

As mentioned above, this idea is supported by Śrīmad-Bhāgavatam 10.2.32: aruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ. Due to neglecting the lotus feet of the Lord, these yogīs again fall down into the material existence (patanty adhaḥ). Consequently this path of yoga is more abominable than the impersonalists' path. This conclusion is also supported by Lord Kapiladeva in the following verse from Śrīmad-Bhāgavatam (3.29.13).

CC Madhya 7.27, Purport:

A brahmacārī is supposed to assist a sannyāsī; therefore a brahmacārī should not try to instruct a sannyāsī. That is the etiquette. Consequently Dāmodara should not have advised Caitanya Mahāprabhu of His duty.

CC Madhya 8.28, Purport:

Rāmānanda Rāya was intimately related to Śrī Caitanya Mahāprabhu; therefore he can be accepted as a sajātīya, a person within the intimate circle of the Lord. The brāhmaṇas, however, were followers of the Vedic rituals and were not able to have an intimate connection with Śrī Caitanya Mahāprabhu. Consequently they are called vijātīya-loka. In other words, they were not pure devotees. One may be a highly learned brāhmaṇa, but if he is not a pure devotee he is a vijātīya, an outcaste, one outside devotional service—in other words, a nondevotee. Although Śrī Caitanya Mahāprabhu and Rāmānanda Rāya were embracing in ecstasy, the Lord restrained His transcendental emotions upon seeing the outsider brāhmaṇas.

CC Madhya 8.33, Translation:

“By his mercy I have received Your interview here. Consequently I consider that today I have become a successful human being.

CC Madhya 8.38, Purport:

People claim to follow a certain type of religion, saying formally, "I am Hindu," "I am Muslim," "I am Christian," "I am this or that," but actually no one follows the principles enunciated in religious scriptures. This is the disease of this age. Therefore the merciful Śrī Caitanya Mahāprabhu has simply advised us to chant the Hare Kṛṣṇa mahā-mantra: harer nāma harer nāma harer nāmaiva kevalam (CC Adi 17.21). The Lord can deliver anyone and everyone, even though one may have fallen from the injunctions of revealed scriptures. This is Śrī Caitanya Mahāprabhu's special mercy. Consequently He is known as patita-pāvana, the deliverer of all fallen souls.

CC Madhya 8.60, Purport:

Narottama dāsa Ṭhākura laments that mundane people do not take this saṅkīrtana movement seriously. Considering the position of devotional service and the saṅkīrtana movement, Śrī Caitanya Mahāprabhu deemed the system of varṇāśrama-dharma to be material, although it aims at elevation to the spiritual platform. However, the saṅkīrtana movement can raise one immediately to the spiritual platform. Consequently it is said that varṇāśrama-dharma is external, and Caitanya Mahāprabhu requested Rāmānanda Rāya to proceed deeper into the matter and uncover the spiritual platform.

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 8.94, Translation:

“Although Kṛṣṇa's unparalleled beauty is the topmost sweetness of love of Godhead, His sweetness increases unlimitedly when He is in the company of the gopīs. Consequently Kṛṣṇa's exchange of love with the gopīs is the topmost perfection of love of Godhead.

CC Madhya 8.159, Translation:

“The most essential part of this pleasure potency is love of Godhead (prema). Consequently, the explanation of love of Godhead is also a transcendental mellow full of pleasure.

CC Madhya 8.193, Purport:

It is just like a frog's trying to measure the Atlantic Ocean by imagining it so many times larger than his well. Materialistic philosophers and sahajiyās cannot understand the talks between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu concerning the pastimes of Śrī Rādhā and Kṛṣṇa. The only tendency of the impersonalists or the prākṛta-sahajiyās is to face the platform of impersonalism. They cannot understand spiritual variegatedness. Consequently, when Rāmānanda Rāya attempted to sing his own verses, Śrī Caitanya Mahāprabhu stopped him by covering his mouth with His own hand.

CC Madhya 8.200, Purport:

All intelligence emanates from the Supreme Personality of Godhead, the Supersoul within the heart of everyone. Nondevotees want to ask the Supreme Lord for sense gratification; therefore nondevotees come under the influence of māyā, the illusory energy. A devotee, however, is directed by the Supreme Personality of Godhead and comes under the influence of yogamāyā. Consequently there is a gulf of difference between statements made by a devotee and those made by a nondevotee.

CC Madhya 8.204-205, Purport:

Some materialistic sahajiyās who cannot actually understand the pastimes of Rādhā and Kṛṣṇa manufacture their own life-styles without referring to authority. Such sahajiyās are called sakhī-bhekī, and sometimes they are called gaura-nāgarī. They believe that the material body, which is fit to be eaten by jackals and dogs, is enjoyable for Kṛṣṇa. Consequently they artificially decorate the material body to attract Kṛṣṇa, thinking themselves sakhīs. But Kṛṣṇa is never attracted by the artificial grooming of the material body. As far as Śrīmatī Rādhārāṇī and Her gopīs are concerned, their bodies, homes, dresses, ornaments, endeavors and activities are all spiritual. All of these are meant to satisfy the spiritual senses of Kṛṣṇa.

CC Madhya 8.257, Purport:

Those who desire liberation by merging into the existence of God do not desire sense gratification within the material world. On the other hand, they have no information about serving the lotus feet of the Lord. Consequently, they are doomed to stand like trees for many thousands of years. Although trees are living entities, they are nonmoving. The liberated soul who merges into the existence of the Lord is no better than the trees. Trees also stand in the Lord's existence because material energy and the Lord's energy are the same. Similarly, the Brahman effulgence is also the energy of the Supreme Lord.

CC Madhya 8.275, Translation:

Śrī Caitanya Mahāprabhu continued, “"A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him."

CC Madhya 8.291, Purport:

The entire world is filled with material conceptions, and people are unable to understand these conversations due to the conditioning of mundane philosophy. Those who are overly attached to mundane activities cannot understand the ecstatic conversations between Rāmānanda Rāya and Caitanya Mahāprabhu. Consequently the Lord requested that Rāmānanda Rāya keep all these conversations secret and not expose them to the general populace. If one is actually advanced in Kṛṣṇa consciousness, he can understand these confidential talks; otherwise they appear crazy.

CC Madhya 9.11, Purport:

Impersonal monists are always attacked by these Tattvavādīs, who attempt to defeat their philosophy of impersonalism. Generally, they establish the supremacy of the Supreme Personality of Godhead. Actually the disciplic succession of Madhvācārya is known as the Brahmā Vaiṣṇava sect; that is the sect coming down from Lord Brahmā. Consequently the Tattvavādīs, or followers of Madhvācārya, do not accept the incident of Lord Brahmā’s illusion, which is recorded in the Tenth Canto of Śrīmad-Bhāgavatam. Śrīla Madhvācārya has purposefully avoided commenting on that portion of Śrīmad-Bhāgavatam in which brahma-mohana, the illusion of Lord Brahmā, is mentioned.

CC Madhya 9.14, Purport:

The Gautamī-gaṅgā is a branch of the river Godāvarī. Formerly a great sage named Gautama Ṛṣi used to live on the bank of this river opposite the city of Rājamahendrī, and consequently this branch was called the Gautamī-gaṅgā.

CC Madhya 9.49, Purport:

The creator is Parabrahman, or the Supreme Spirit. Matter is not only subordinate to spirit but is actually created on the basis of spirit. When the spirit soul enters the womb of a mother, the body is created by material ingredients supplied by the mother. Everything is created in the material world, and consequently there must be a creator who is the Supreme Spirit and who is distinct from matter. It is confirmed in the Bhagavad-gītā that the material energy is inferior and that the spiritual energy is the living entity. Both inferior and superior energies belong to a supreme person.

CC Madhya 9.49, Purport:

The Buddhists argue that the world is false, but this is not valid. The world is temporary, but it is not false. As long as we have the body, we must suffer the pleasures and pains of the body, even though we are not the body. We may not take these pleasures and pains very seriously, but they are factual nonetheless. We cannot actually say that they are false. If the bodily pains and pleasures were false, the creation would be false also, and consequently no one would take very much interest in it. The conclusion is that the material creation is not false or imaginary, but it is temporary.

CC Madhya 9.61, Purport:

Śrī Bhaktisiddhānta Sarasvatī Ṭhākura comments that all the Buddhist disciples were actually initiated by Śrī Caitanya Mahāprabhu into the chanting of the holy name of Kṛṣṇa, and when they chanted, they actually became different persons. At that time they were not Buddhists or atheists but Vaiṣṇavas. Consequently they immediately accepted Śrī Caitanya Mahāprabhu's order. Their original Kṛṣṇa consciousness was revived, and they were immediately able to chant Hare Kṛṣṇa and begin worshiping the Supreme Lord Viṣṇu.

CC Madhya 9.117, Translation:

Veṅkaṭa Bhaṭṭa continued, “"According to transcendental realization, there is no difference between the forms of Nārāyaṇa and Kṛṣṇa. Yet in Kṛṣṇa there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses Nārāyaṇa. This is the conclusion of transcendental mellows."

CC Madhya 9.133, Purport:

The authorities in the Vedic literature who are known as the śruti-gaṇas desired to enter into Lord Śrī Kṛṣṇa's rāsa dance; therefore they began to worship the Lord in the ecstasy of the gopīs. In the beginning, however, they were unsuccessful. When they could not enter the dance simply by thinking of Kṛṣṇa in the ecstasy of the gopīs, they actually accepted bodies like those of the gopīs. They even took birth in Vrajabhūmi just like the gopīs and consequently became engrossed in the ecstasy of the gopīs' love. In this way they were allowed to enter into the rāsa-līlā dance of the Lord.

CC Madhya 9.146, Translation:

“"According to transcendental realization, there is no difference between the forms of Kṛṣṇa and Nārāyaṇa. Yet in Kṛṣṇa there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses Nārāyaṇa. This is the conclusion of transcendental mellows."

CC Madhya 9.155, Purport:

It does not matter whether one refers to Balarāma or to Lord Rāmacandra when chanting Hare Rāma, for there is no difference between Them. However, it is offensive to think that Balarāma is superior to Lord Rāmacandra or vice versa. Neophyte devotees do not understand this śāstric conclusion, and consequently they unnecessarily create an offensive situation. In text 154 Śrī Caitanya Mahāprabhu clarified this in a very lucid way: īśvaratve bheda mānile haya aparādha. "It is offensive for one to differentiate between the forms of the Lord."

CC Madhya 9.156, Translation:

“‘When the jewel known as vaidūrya touches various other materials, it appears to be separated into different colors, and consequently its forms also appear different. Similarly, according to the meditational ecstasy of the devotee, the Lord, who is known as Acyuta ("the infallible one"), appears in different forms, although He is essentially one.’”

CC Madhya 9.194, Purport:

These are some Vedic statements about spiritual substance. Spiritual substance cannot be seen by the unintelligent, because they do not have the eyes or the mentality to see the spirit soul. Consequently they think that there is no such thing as spirit. But the followers of the Vedic injunctions take their information from Vedic statements, such as the verses from the Kaṭha Upaniṣad and Śrīmad-Bhāgavatam quoted above..

CC Madhya 9.245, Purport:

Madhvācārya's devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Śṛṅgeri-maṭha, established by Śaṅkarācārya, became a little perturbed. At that time the followers of Śaṅkarācārya were afraid of Madhvācārya's rising power, and they began to tease Madhvācārya's disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhvācārya was not in line with Vedic principles. A person named Puṇḍarīka Purī, a follower of the Māyāvāda philosophy of Śaṅkarācārya, came before Madhvācārya to discuss the śāstras. It is said that all of Madhvācārya's books were taken away, but later they were found with the help of King Jayasiṁha, ruler of Kumla.

CC Madhya 9.360, Purport:

Not understanding the process of disciplic succession, so-called logicians put forward the theory of pañcopāsanā, in which a person worships one of five deities—namely Viṣṇu, Śiva, Durgā, the sun-god or Ganeśa. In this conception the impersonalists imagine one of these five deities as supreme and reject the others. Such philosophical speculation, which is certainly idol worship, is not accepted by Śrī Caitanya Mahāprabhu or by Vaiṣṇavas. This imaginary deity worship has recently been transformed into Māyāvāda impersonalism. For want of Kṛṣṇa consciousness, people are victimized by the Māyāvāda philosophy, and consequently they sometimes become staunch atheists. However, Śrī Caitanya Mahāprabhu established the process of self-realization by His own personal behavior.

CC Madhya 10.13, Translation:

"A Vaiṣṇava travels to places of pilgrimage to purify them and reclaim fallen conditioned souls. This is one of the duties of a Vaiṣṇava. Actually, Śrī Caitanya Mahāprabhu is not a living entity but the Supreme Personality of Godhead Himself. Consequently, He is a fully independent controller, yet in His position as a devotee, He carries out the activities of a devotee."

CC Madhya 10.17, Purport:

Sārvabhauma Bhaṭṭācārya was a brāhmaṇa and a realized soul, whereas Pratāparudra was a kṣatriya. Kṣatriya kings used to obey very faithfully the orders of learned brāhmaṇas and saintly persons, and in this way they would rule their country. Similarly, vaiśyas used to follow the king's orders, and śūdras used to serve the three higher castes. In this way the brāhmaṇas, kṣatriyas, vaiśyas and śūdras used to live cooperatively, performing their respective duties. Consequently society was peaceful, and people were able to discharge the duties of Kṛṣṇa consciousness. Thus they were happy in this life and able to return home, back to Godhead.

CC Madhya 10.54, Purport:

Those who are highly advanced in spiritual understanding do not care about a person's material condition. A spiritually advanced person sees the spiritual identity of every living being, and consequently he makes no distinction between a learned brāhmaṇa, a dog, a caṇḍāla or anyone else. He is not influenced by the material body but sees a person's spiritual identity. Consequently Bhavānanda Rāya appreciated Śrī Caitanya Mahāprabhu's statement, which showed that the Lord did not consider the social position of Bhavānanda Rāya, who belonged to the śūdra caste engaged in mundane activities.

CC Madhya 10.177, Purport:

The devotee doesn’t have to control his senses, for his senses are already engaged in the Lord's service. Consequently there is no possibility that the senses will act like serpents. In the material condition, the senses are as strong as poisonous snakes. But when the senses are engaged in the Lord's service, they are like poisonous snakes with their fangs removed, and so they are no longer dangerous. The entire world is a replica of Vaikuṇṭha for the devotee because he has no anxiety. He sees that everything belongs to Kṛṣṇa, and he does not want to enjoy anything for himself.

CC Madhya 11.31, Purport:

It is further concluded that the worshiper of Lord Viṣṇu renders better service by worshiping the devotee of Lord Kṛṣṇa. There are different types of devotees—those in śānta-rasa, dāsya-rasa, sakhya-rasa, vātsalya-rasa and mādhurya-rasa. Although all the rasas are on the transcendental platform, mādhurya-rasa is the supreme transcendental mellow. Consequently it is concluded that the worship of devotees engaged in the Lord's service in mādhurya-rasa is the supreme spiritual activity. Śrī Caitanya Mahāprabhu and His followers mainly worship Lord Kṛṣṇa in mādhurya-rasa. Other Vaiṣṇava ācāryas recommended worship up to vātsalya-rasa.

CC Madhya 11.31, Purport:

Śrī Caitanya Mahāprabhu appeared in this Age of Kali to exhibit the superexcellence of mādhurya-rasa, a gift never previously bestowed by any ācārya or incarnation. Consequently Śrī Caitanya Mahāprabhu is accepted as the most magnanimous incarnation. It is He only who distributed love of Kṛṣṇa while exhibiting the superexcellence of loving Kṛṣṇa in the conjugal rasa.

CC Madhya 11.45, Translation:

The King said, “Śrī Caitanya Mahāprabhu has descended just to deliver all kinds of sinful, lowborn persons. Consequently He has delivered sinners like Jagāi and Mādhāi.

CC Madhya 11.57, Purport:

A Vaiṣṇava is always ready to help another Vaiṣṇava progress toward realization of the Absolute Truth. Sārvabhauma Bhaṭṭācārya could understand the King's position as a pure Vaiṣṇava. The King was always thinking of Śrī Caitanya Mahāprabhu, and the Bhaṭṭācārya wanted to help him approach the Lord. A Vaiṣṇava is always compassionate, especially when he sees a prospective devotee very determined (dṛḍha-vrata). Consequently the Bhaṭṭācārya was ready to help the King.

CC Madhya 11.99, Purport:

The purport of these verses is that dharma, or religion, cannot be manufactured by a human being. Religion is the law or code of the Lord. Consequently religion cannot be manufactured even by great saintly persons, demigods or siddha-mukhyas, and what to speak of asuras, human beings, Vidyādharas, Cāraṇas, and so on. The principles of dharma, religion, come down in the paramparā system beginning with twelve personalities—namely, Lord Brahmā; the great saint Nārada; Lord Śiva; the four Kumāras; Kapila, the son of Devahūti; Svāyambhuva Manu; Prahlāda Mahārāja; King Janaka; grandfather Bhīṣma; Bali Mahārāja; Śukadeva Gosvāmī; and Yamarāja. The principles of religion are known to these twelve personalities.

CC Madhya 11.112, Purport:

According to the Vedic regulative principles, one has to be celibate before entering a holy place of pilgrimage. Generally people are very much addicted to sense gratification, and unless they have sex at night, they cannot sleep. The regulative principles therefore enjoin that before a common man goes to a holy place of pilgrimage, he should observe complete celibacy. As soon as one enters a holy place, he must observe fasting for the day, and after shaving his head clean, he must take a bath in a river or ocean near the holy place. These methods are adopted to neutralize the effects of sinful activities. Visiting a holy place of pilgrimage means neutralizing the reactions of a sinful life. Those who go to holy places of pilgrimage actually unload the reactions of their sinful lives, and consequently holy places are overloaded with sinful activities left there by visitors.

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 11.189, Purport:

The servant thinks that he is most impure and that the master should not touch him, and the master thinks that because He has become impure by associating with so many impure living entities, He should touch a pure devotee like Haridāsa Ṭhākura just to purify Himself. Actually both the servant and the master are already purified because neither of them is in touch with the impurities of material existence. They are already equal in quality because both of them are the purest. There is a difference in quantity, however, because the master is unlimited and the servant is limited. Consequently the servant always remains subordinate to the master, and this relationship is eternal and undisturbed. As soon as the servant feels like becoming the master, he falls into māyā. Thus it is by misuse of free will that one falls under the influence of māyā.

CC Madhya 11.195, Purport:

Nonetheless, he was recognized by Śrī Caitanya Mahāprabhu as Nāmācārya Haridāsa Ṭhākura. Haridāsa Ṭhākura, however, considered himself unfit to enter the Jagannātha temple. Śrī Caitanya Mahāprabhu could have personally taken Haridāsa Ṭhākura into the Jagannātha temple if He wished, but the Lord did not like to disturb a popular custom. Consequently the Lord asked His servant simply to look at the Viṣṇu wheel on top of the temple and offer obeisances (namaskāra). This means that if one is not allowed to enter the temple, or if he thinks himself unfit to enter the temple, he can look at the wheel from outside the temple, and that is as good as seeing the Deity within.

CC Madhya 11.195, Purport:

One must receive the order of Śrī Caitanya Mahāprabhu or His representative before adopting such a way of life. The duty of a pure devotee or a servant of the Lord is to carry out the order of the Lord. Śrī Caitanya Mahāprabhu asked Nityānanda Prabhu to go to Bengal and preach, and He asked the Gosvāmīs, Rūpa and Sanātana, to go to Vṛndāvana and excavate the lost places of pilgrimage. In this case the Lord asked Haridāsa Ṭhākura to remain there at Jagannātha Purī and constantly chant the holy names of the Lord. Thus Śrī Caitanya Mahāprabhu gave different persons different orders, and consequently one should not try to imitate the behavior of Haridāsa Ṭhākura without being ordered by Śrī Caitanya Mahāprabhu or His representative.

CC Madhya 12.44, Purport:

A diplomat in the material world knows how to deal with people, especially in political affairs. Some of the great devotees of the Lord—like Rāmānanda Rāya, Raghunātha dāsa Gosvāmī, Sanātana Gosvāmī and Rūpa Gosvāmī—were government officers and had a background of very opulent householder life. Consequently they knew how to deal with people. In many instances we have seen the diplomacy of Rūpa Gosvāmī, Raghunātha dāsa Gosvāmī and Rāmānanda Rāya employed in the service of the Lord. When Raghunātha dāsa Gosvāmī’s father and uncle were to be arrested by government officials, Raghunātha dāsa Gosvāmī hid them and personally met the government officers and settled the affair diplomatically.

CC Madhya 12.107, Translation:

Since hundreds of men were engaged in bringing water from the lake, there was no place to stand on the banks. Consequently someone began to draw water from a well.

CC Madhya 12.113, Translation:

Whenever anyone had to speak, he did so by uttering the holy name of Kṛṣṇa. Consequently, the holy name of Kṛṣṇa became an indication for everyone who wanted something.

CC Madhya 12.190, Translation:

“Śrī Caitanya Mahāprabhu is in the renounced order of life. Consequently He does not recognize discrepancies. As a matter of fact, a sannyāsī is not affected by eating food from anywhere and everywhere.

CC Madhya 13.150, Purport:

Śrīmatī Rādhārāṇī is the center of all Vṛndāvana's activities. In Vṛndāvana, Kṛṣṇa is the instrument of Śrīmatī Rādhārāṇī; therefore all the inhabitants of Vṛndāvana still chant "Jaya Rādhe!" From Kṛṣṇa's own statement given herein, it appears that Rādhārāṇī is the Queen of Vṛndāvana and that Kṛṣṇa is simply Her decoration. Kṛṣṇa is known as Madana-mohana, the enchanter of Cupid, but Śrīmatī Rādhārāṇī is the enchanter of Kṛṣṇa. Consequently Śrīmatī Rādhārāṇī is called Madana-mohana-mohinī, the enchanter of the enchanter of Cupid.

CC Madhya 14.45, Purport:

"O people! Why are you being captivated by the waves of the ocean of nescience? If you would immediately accept Lord Śrī Kṛṣṇa as your eternal master, there would be no chance of being carried away by the waves of illusion. Then all your sufferings would stop." Kṛṣṇa conducts the material world under the three modes of material nature, and consequently there are three platforms of life—higher, middle and lower. On whatever platform one may be situated, one is tossed by the waves of material nature. Someone may be rich, someone may be middle class, and someone may be a poor beggar—it doesn’t matter. As long as one is under the spell of the three modes of material nature, he must continue to experience these divisions.

CC Madhya 15.122, Translation:

“While the King and Mukunda dāsa were conversing, a servant brought a fan made of peacock feathers to shade the King's head from the sun. Consequently he held the fan above the King's head.

CC Madhya 15.156, Translation:

"In this way, I congratulated Murāri Gupta, saying, "Indeed, you are the incarnation of Hanumān. Consequently you are the eternal servant of Lord Rāmacandra. Why should you give up the worship of Lord Rāmacandra and His lotus feet?""

CC Madhya 15.163, Purport:

Vāsudeva Datta's example is unique not only within this world but within the universe. It is beyond the conception of fruitive actors or the speculation of mundane philosophers. Due to being illusioned by the external energy and due to a poor fund of knowledge, people tend to envy one another. Because of this they are entangled in fruitive activity, and they try to escape this fruitive activity by mental speculation. Consequently neither karmīs nor jñānīs are purified. In the words of Śrīla Bhaktisiddhānta Ṭhākura, they are kukarmīs and kujñānīs—bad fruitive actors and bad speculators.

CC Madhya 15.172, Purport:

Virajā is a river that divides the material world from the spiritual world. On one side of the river Virajā is the effulgence of Brahmaloka and innumerable Vaikuṇṭha planets, and on the other side is this material world. It is to be understood that this side of the Virajā River is filled with material planets floating in the Causal Ocean. The name Virajā indicates a marginal position between the spiritual and material worlds, but the Virajā River is not under the control of the material energy. Consequently it is devoid of the three guṇas.

CC Madhya 15.179, Purport:

Śrīla Bhaktivinoda Ṭhākura, in clarifying verses 171–179, states that the meaning of these stanzas is very simple but that the purport is a little difficult to understand. Generally, the conditioned souls forget Kṛṣṇa when they are enticed by the material, external energy. Consequently they are called kṛṣṇa-bahirmukha, bereft of their relationship with Kṛṣṇa. When such a living entity comes under the jurisdiction of the material energy, he is sent into one of the innumerable material universes created by the material energy to give a chance to conditioned souls to fulfill their desires in the material world.

CC Madhya 15.179, Purport:

Being very eager to enjoy the fruits of their activities, conditioned souls become involved in the actions and reactions of material life. Consequently they enjoy and suffer the results of karma. However, if a conditioned soul becomes Kṛṣṇa conscious, the karma of his pious and impious activities is completely destroyed. Simply by becoming a devotee, one is freed of all the reactions of karma. Similarly, simply by the desire of a devotee, a conditioned soul can attain liberation and transcend the results of karma. Since everyone can be liberated in this way, one may conclude that it is according to the sweet will of the devotee whether the material world exists or does not exist.

CC Madhya 15.264, Purport:

As far as Ṣāṭhī, the daughter of Sārvabhauma Bhaṭṭācārya, was concerned, she was advised to give up her relationship with her husband. Concerning this, Śrīmad-Bhāgavatam (5.5.18) states, na patiś ca sa syān na mocayed yaḥ samupeta-mṛtyum: "One cannot be a husband if he cannot liberate his dependents from inevitable death." If a person is not in Kṛṣṇa consciousness and is bereft of spiritual power, he cannot protect his wife from the path of repeated birth and death. Consequently such a person cannot be accepted as a husband. A wife should dedicate her life and everything to Kṛṣṇa for further advancement in Kṛṣṇa consciousness. If her husband abandons Kṛṣṇa consciousness and she gives up her connection with him, she follows in the footsteps of the dvija-patnīs, the wives of the brāhmaṇas who were engaged in performing sacrifices.

CC Madhya 15.300, Purport:

Amogha was an offender because he blasphemed the Lord. As a result, he was about to die of cholera. Amogha did not receive an opportunity to be freed from all offenses after being attacked by the disease, but Sārvabhauma Bhaṭṭācārya and his wife were very dear to the Lord. Because of their relationship, Śrī Caitanya Mahāprabhu excused Amogha. Instead of being punished by the Lord, he was saved by the Lord's mercy. All this was due to the unflinching love of Sārvabhauma Bhaṭṭācārya for Śrī Caitanya Mahāprabhu. Externally, Amogha was Sārvabhauma Bhaṭṭācārya's son-in-law, and he was being maintained by Sārvabhauma. Consequently if Amogha were not excused, his punishment would have directly affected Sārvabhauma. Amogha's death would have indirectly brought about the death of Sārvabhauma Bhaṭṭācārya.

CC Madhya 16.64, Purport:

The mission of Śrī Caitanya Mahāprabhu is to spread the only medicine effective in this fallen Age of Kali—the chanting of the Hare Kṛṣṇa mahā-mantra. Following the orders of His mother, Śrī Caitanya Mahāprabhu was residing at Jagannātha Purī, and the devotees were coming to see Him. However, the Lord felt that this message must be spread very elaborately in Bengal, and in His absence there was not a second person capable of doing it. Consequently the Lord requested Nityānanda Prabhu to stay there and broadcast the message of Kṛṣṇa consciousness. The Lord also entrusted a similar preaching responsibility to Rūpa Gosvāmī and Sanātana Gosvāmī. Nityānanda Prabhu was requested not to come every year to Jagannātha Purī, although seeing Lord Jagannātha greatly benefits everyone.

CC Madhya 16.67, Purport:

Everything is possible for a pure devotee because he acts under the instructions of the Supreme Personality of Godhead. Through His inconceivable energy, a pure devotee can perform tasks that are supposed to be very, very difficult. He can perform tasks not even previously performed by the Lord Himself. Therefore Nityānanda Prabhu told Śrī Caitanya Mahāprabhu, ye karāha, sei kari, nāhika niyama: "I do not know by what regulative principle I am carrying out this wonderful work, but I know for certain that I will do whatever You desire." Although the Lord wants to give all credit to His devotee, the devotee himself never takes credit, for he acts only under the Lord's direction. Consequently all credit goes to the Lord. This is the nature of the relationship between the Lord and His devotee. The Lord wants to give all credit to His servant, but the servant does not take any credit, for he knows that everything is carried out by the Lord.

CC Madhya 16.74, Purport:

"The most advanced devotee sees within everything the soul of all souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently, he sees systematically everything in relation to the Supreme Lord and understands that everything that exists is eternally situated within the Lord."

CC Madhya 16.150, Purport:

The place called Yājapura is very well known in Orissa. It is a subdivision of the Kaṭaka district and is situated on the southern side of the Vaitaraṇī River. Formerly great sages performed sacrifices on the northern bank of the Vaitaraṇī River; consequently the place is known as Yājapura, "the place where sacrifices are performed." Some people say that this was one of the capital cities of King Yayāti and that from the name Yayāti-nagara the name Yājapura has come.

CC Madhya 16.189, Purport:

After being released from one's sinful reactions (karma), one becomes eager to serve the Lord. This is the test. Since the Muslim governor was immediately purified in the presence of Śrī Caitanya Mahāprabhu, he could utter the names of Kṛṣṇa and Hari. Consequently he was eager to render some service, and the Lord, eager to fulfill his desires, immediately had the devotee Mukunda Datta inform the governor that there was some service to render.

CC Madhya 16.225, Translation:

Raghunātha dāsa's father, Govardhana, always rendered much service to Advaita Ācārya. Consequently Advaita Ācārya was very pleased with the family.

CC Madhya 16.263-264, Purport:

Although Mahārāja Pratāparudra was a king, he took up a broom to cleanse the road for Lord Jagannātha's ratha (chariot). Because of this humble service, Śrī Caitanya Mahāprabhu was very pleased with the King, and for that reason the Lord embraced him. According to Śrī Caitanya Mahāprabhu's instructions, a devotee should never be puffed up by material power. He should know that material power is the result of one's past good activities (karma) and is consequently transient. At any moment all one's material opulence can be finished; therefore a devotee is never proud of such opulence. He is always humble and meek, considering himself lower than a piece of straw. Because of this, the devotees are eligible to return home, back to Godhead.

CC Madhya 16.281, Purport:

Materialists consider Vṛndāvana-dhāma an unclean city because there are many monkeys and dogs there, and along the bank of the Yamunā there is refuse. Some time ago, a materialistic man asked me, "Why are you living in Vṛndāvana? Why have you selected such a dirty place to live after retiring?" Such a person cannot understand that the earthly Vṛndāvana-dhāma is always a representation of the original Vṛndāvana-dhāma. Consequently Vṛndāvana-dhāma is as worshipable as Lord Kṛṣṇa. Ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvanam: according to Śrī Caitanya Mahāprabhu's philosophy, Lord Śrī Kṛṣṇa and His abode, Vṛndāvana, are equally worshipable. Sometimes materialistic people who have no spiritual understanding go to Vṛndāvana as tourists.

CC Madhya 16.281, Purport:

Śrīla Narottama dāsa Ṭhākura, Śrīnivāsa Ācārya, Śrīla Jagannātha dāsa Bābājī Mahārāja, Śrī Bhagavān dāsa Bābājī Mahārāja and Śrīla Gaurakiśora dāsa Bābājī Mahārāja, and later Śrīla Bhaktivinoda Ṭhākura of Calcutta, always engaged in nāma-bhajana and certainly did not live anywhere but Vṛndāvana. Presently, the members of the Hare Kṛṣṇa movement throughout the world live in materially opulent cities, such as London, New York, Los Angeles, Paris, Moscow, Zurich and Stockholm. However, we are satisfied with following in the footsteps of Śrīla Bhaktivinoda Ṭhākura and other ācāryas. Because we live in the temples of Rādhā-Kṛṣṇa and continuously hold hari-nāma-saṅkīrtana—the chanting of Hare Kṛṣṇa—we consequently live in Vṛndāvana and nowhere else. We are also following in the footsteps of Śrī Caitanya Mahāprabhu by attempting to construct a temple in Vṛndāvana for our disciples throughout the world to visit.

CC Madhya 17.95, Purport:

In Vārāṇasī there are many hundreds and thousands of Lord Śiva's temples, or pañcopāsaka temples. Consequently Candraśekhara expressed great unhappiness as he informed Lord Caitanya that he was obliged to live at Benares due to his past misdeeds. As said in the Bhakti-rasāmṛta-sindhu, durjāty-ārambhakaṁ pāpaṁ yat syāt prārabdham eva tat: “According to one's past misdeeds, one takes birth on a lower platform.” But in the Brahma-saṁhitā (5.54) it is said, karmāṇi nirdahati kintu ca bhakti-bhājām: "There is no karma attached to the past deeds or misdeeds of one in devotional service." A devotee is not subjected to karma-phala, the effect of fruitive activity. Karma-phala is applicable to karmīs, not bhaktas.

CC Madhya 17.95, Purport:

Devotional service is kleśa-ghnī even for beginners. This means that it reduces or nullifies all kinds of suffering. The word śubha-dā indicates that devotional service bestows all good fortune, and the word kṛṣṇa-ākarṣiṇī indicates that devotional service gradually attracts Kṛṣṇa toward the devotee. Consequently a devotee is not subject to any sinful reaction. In the Bhagavad-gītā (18.66) Kṛṣṇa says:

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

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

CC Madhya 17.95, Purport:

Thus a fully surrendered, sincere devotee immediately receives relief from all kinds of sinful reactions. There are three stages of fructification for sinful activity. At one stage, one commits the sinful act, before that the seed of this act exists, and before that there is ignorance whereby one commits the sin. Suffering is involved in all three stages. However, Kṛṣṇa is merciful to His devotee, and consequently He immediately nullifies all three stages—the sin, the seed of sin and the ignorance that leads one to sin.

CC Madhya 17.96, Purport:

The six philosophical theses are (1) Vaiśeṣika, propounded by Kaṇāda Ṛṣi, (2) Nyāya, propounded by Gautama Ṛṣi, (3) Yoga, or mysticism, propounded by Patañjali Ṛṣi, (4) the philosophy of Sāṅkhya, propounded by Kapila Ṛṣi, (5) the philosophy of Karma-mīmāṁsā, propounded by Jaimini Ṛṣi, and (6) the philosophy of Brahma-mīmāṁsā, or Vedānta, the ultimate conclusion of the Absolute Truth (janmādy asya yataḥ (SB 1.1.1)), propounded by Vedavyāsa. Actually Vedānta philosophy is meant for the devotees because in the Bhagavad-gītā (15.15) Lord Kṛṣṇa says, vedānta-kṛd veda-vid eva cāham: "I am the compiler of Vedānta, and I am the knower of the Vedas." Vyāsadeva is an incarnation of Kṛṣṇa, and consequently Kṛṣṇa is the compiler of Vedānta philosophy. Therefore Kṛṣṇa clearly knows the purport of Vedānta philosophy.

CC Madhya 17.116, Purport:

We actually see that some emotional imitators exhibit certain symptoms, but immediately after their exhibition, they are attracted to smoking and other things. In the beginning, when Prakāśānanda Sarasvatī heard of Śrī Caitanya Mahāprabhu's activities, he considered them to be those of a pretender. Consequently he called Him a loka-pratāraka, a pretender. Māyāvādīs cannot understand the transcendental symptoms exhibited by a devotee; therefore when such symptoms are manifest, the Māyāvādīs equate them with temporary emotional feelings.

CC Madhya 17.116, Purport:

However, Prakāśānanda Sarasvatī’s statement is offensive, and consequently he should be considered an atheist (pāṣaṇḍī). According to Śrīla Rūpa Gosvāmī, since Prakāśānanda Sarasvatī was not engaged in the Lord's devotional service, his sannyāsa is to be considered phalgu-vairāgya. This means that since he did not know how to use things for the Lord's service, his renunciation of the world was artificial.

CC Madhya 17.127, Purport:

One considers the Lord's names material due to a poor fund of knowledge. Māyāvādī philosophers and the pañcopāsakas cannot in the least understand the existence of the spiritual world and the blissful variegatedness there. They cannot understand the Absolute Truth and its spiritual varieties—name, form, qualities and pastimes. Consequently they conclude that Kṛṣṇa's transcendental activities are māyā. To avoid this misconception one has to directly cultivate knowledge about the holy name of the Lord. Māyāvādī philosophers do not know this fact, and therefore they commit great offenses. One should not hear anything about Kṛṣṇa or devotional service from the mouths of Māyāvādī impersonalists.

CC Madhya 17.139, Translation:

“The transcendental qualities of Śrī Kṛṣṇa are completely blissful and relishable. Consequently Lord Kṛṣṇa's qualities attract even the minds of self-realized persons from the bliss of self-realization.

CC Madhya 17.142, Purport:

Once the Catuḥsana Kumāras went to Vaikuṇṭha to visit Nārāyaṇa, the Supreme Personality of Godhead, but they were stopped from entering the palace at the seventh gate by two doorkeepers named Jaya and Vijaya. Due to their jealousy, Jaya and Vijaya would not allow the Kumāras entry, and consequently the Kumāras became angry and cursed Jaya and Vijaya, condemning them to take birth in a family of asuras in the material world. The omniscient Personality of Godhead could immediately understand the incident, and He came with His eternal consort, the goddess of fortune. The Catuḥsana Kumāras immediately offered their obeisances unto the Lord.

CC Madhya 17.145, Purport:

Śrī Caitanya Mahāprabhu was selling the transcendental holy name of the Lord. But Kāśī was a city of Māyāvādīs (impersonalists), and such people will never chant the holy names of the Hare Kṛṣṇa mahā-mantra. Consequently Śrī Caitanya Mahāprabhu was feeling disappointed. How could He teach the Māyāvādīs the importance of chanting the Hare Kṛṣṇa mahā-mantra? The attraction for chanting the holy name of the Lord belongs absolutely to pure devotees, and there was no possibility of finding pure devotees at Kāśī. Consequently Śrī Caitanya Mahāprabhu's commodity was certainly very heavy. The Lord therefore suggested that even though there were no pure devotees in Kāśī, if someone was a little inclined to chant the Hare Kṛṣṇa mantra, He would deliver this big load, although the proper price was not paid.

CC Madhya 17.149, Purport:

During Māgha-melā, people from the local district generally come, and during Kumbha-melā people come from all over India to live there and bathe in the Ganges and Yamunā. Whoever goes there immediately feels the place's spiritual influence. A fort located there was constructed by the emperor Akbar about five hundred years ago, and near the fort is a place called Triveṇī. On the other side of Prayāga is an old place known as Pratiṣṭhāna-pura. It is also well known as Jhuṅsi. Many saintly people live there, and consequently it is very attractive from the spiritual point of view.

CC Madhya 17.184, Translation:

Śrī Caitanya Mahāprabhu replied, “The Vedas, Purāṇas and great learned sages are not always in agreement with one another. Consequently there are different religious principles.

CC Madhya 17.184, Purport:

On this platform there is nothing but the service of the Lord. When a person has no ulterior motive, there is certainly oneness and agreement of principles. Since everyone has a different body and mind, different types of religions are needed. But when one is situated on the spiritual platform, there are no bodily and mental differences. Consequently on the absolute platform there is oneness in religion.

CC Madhya 17.185, Purport:

In this material world, karmīs (fruitive actors) are accepted as mahājanas by foolish people who do not know the value of devotional service. The mundane intelligence and mental speculative methods of such foolish people are under the control of the three modes of material nature. Consequently they cannot understand unalloyed devotional service. They are attracted by material activities, and they become worshipers of material nature. Thus they are known as fruitive actors.

CC Madhya 17.186, Translation:

Śrī Caitanya Mahāprabhu continued, ""Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated, self-realized person. Consequently, as the śāstras confirm, one should accept whatever progressive path the mahājanas advocate.""

CC Madhya 18.52, Purport:

Laghu Haridāsa should not be confused with Junior Haridāsa, who committed suicide at Prayāga. Generally a devotee is called Haridāsa, and consequently there are many Haridāsas. The chief was Ṭhākura Haridāsa. There was also a Madhyama Haridāsa.

CC Madhya 19.132, Purport:

Temple construction is meant for the general populace and neophyte devotees, but the business of advanced and empowered devotees is to write books, publish them and distribute them widely. According to Bhaktisiddhānta Sarasvatī Ṭhākura, distributing literature is like playing on a great mṛdaṅga. Consequently we always request members of the International Society for Krishna Consciousness to publish as many books as possible and distribute them widely throughout the world. By thus following in the footsteps of Śrīla Rūpa Gosvāmī, one can become a rūpānuga devotee.

CC Madhya 19.150, Purport:

Rascals are envious of Nārāyaṇa and His devotee, but the devotee endeavors to please another devotee of Nārāyaṇa because he knows that by pleasing Nārāyaṇa's representative one directly pleases Lord Nārāyaṇa. Therefore a devotee offers the best comforts and facilities to his spiritual master. Outsiders who have no knowledge of Nārāyaṇa are envious of both Nārāyaṇa and His devotee. Consequently when they see that Nārāyaṇa's devotee is opulently situated, they become even more envious. But when the devotee of Nārāyaṇa asks such foolish people to come live with him in the same comfortable situation, they do not agree because they cannot give up illicit sex, meat-eating, intoxication and gambling.

CC Madhya 20.119, Purport:

The Lord is the Supersoul, spiritual master and worshipable Deity of all conditioned souls. Not only is Kṛṣṇa the supreme worshipful Deity for all living entities, but He is also the guru, or caittya-guru, the Supersoul, who always gives the living entity good counsel. Unfortunately the living entity neglects the Supreme Person's instructions. He thus identifies with the material energy and is consequently overpowered by a kind of fear resulting from accepting himself as the material body and considering paraphernalia related to the material body to be his property. All types of fruitive results actually come from the spirit soul, but because he has forgotten his real duty, he is embarrassed by many material consequences such as fear and attachment. The only remedy is to revert to the service of the Lord and thus be saved from material nature's unwanted harassment.

CC Madhya 20.135, Purport:

On the southern side, there are fruitive activities, by which one is subject to the punishment of Yamarāja. When one follows the system of fruitive activity, his material desires remain prominent. Consequently the results of this process are compared to wasps and drones. The living entity is bitten by the wasps and drones of fruitive activity and thus suffers in material existence birth after birth. One cannot become free from material desires by following this process. The propensity for material enjoyment never ends. Therefore the cycle of birth and death continues, and the spirit soul suffers perpetually.

CC Madhya 20.135, Purport:

Considering all these points, devotional service to Kṛṣṇa is the real treasure house for the living entity. When one comes to the platform of devotional service, he always remains opulent in the association of the Supreme Personality of Godhead. One who is bereft of devotional service is swallowed by the black snake of the yoga system and bitten by the wasps and drones of fruitive activity, and he suffers consequent material miseries. Sometimes the living entity is misled into trying to merge into spiritual existence, thinking himself as good as the Supreme Personality of Godhead.

CC Madhya 20.184, Translation:

“In the tad-ekātma-rūpa there are pastime expansions (vilāsa) and personal expansions (svāṁśa). Consequently there are two divisions. According to pastime and personal expansion, there are various differences.

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 20.352, Purport:

The śāstra is the center for all. Unfortunately, at the present moment, people do not refer to the śāstras; therefore they accept rascals as incarnations, and consequently they have made incarnations into a very cheap thing. Intelligent people who follow Śrī Caitanya Mahāprabhu's instructions and the instructions of the ācārya, the bona fide spiritual master, will not accept a pretender as an incarnation of God. In Kali-yuga, the only incarnation is Śrī Caitanya Mahāprabhu. Imitation incarnations take advantage of Śrī Caitanya Mahāprabhu. The Lord appeared within the past five hundred years, played as the son of a brāhmaṇa from Nadia and introduced the saṅkīrtana movement.

CC Madhya 20.395, Translation:

“Since all Kṛṣṇa's pastimes are taking place continuously, at every moment some pastime is existing in one universe or another. Consequently these pastimes are called eternal by the Vedas and Purāṇas.

CC Madhya 21.53, Purport:

Goddess Durgā is so named because this material world is like a big fort where the conditioned soul is placed under her care. For material facilities, the conditioned soul tries to please goddess Durgā, and mother Durgā supplies all kinds of material facilities. Because of this, the conditioned souls are allured and do not wish to leave the external energy. Consequently they are continuously making plans to live here peacefully and happily. Such is the material world.

CC Madhya 21.84, Translation:

“Kṛṣṇa said, ‘Your particular universe has a diameter of four billion miles; therefore it is the smallest of all the universes. Consequently you have only four heads.

CC Madhya 21.137, Purport:

Śrī Caitanya Mahāprabhu was ecstatic in this way because He was presenting Himself in the mood of the gopīs. The gopīs wanted to drink the ocean of sweetness arising from the bodily features of Kṛṣṇa, but Kṛṣṇa did not allow them to come near. Consequently their desire to meet Kṛṣṇa increased, and being unable to drink the ambrosia of Kṛṣṇa's bodily features, they became very unhappy.

CC Madhya 22.72, Translation:

“‘A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him.

CC Madhya 22.74, Translation:

“"A prākṛta-bhakta, or materialistic devotee, does not purposefully study the śāstra and try to understand the actual standard of pure devotional service. Consequently he does not show proper respect to advanced devotees. He may, however, follow the regulative principles learned from his spiritual master or from his family who worships the Deity. He is to be considered on the material platform, although he is trying to advance in devotional service. Such a person is a bhakta-prāya (neophyte devotee), or bhaktābhāsa, for he is a little enlightened by Vaiṣṇava philosophy."

CC Madhya 22.142, Purport:

Due to our association with the modes of material nature, we get different types of bodies, good and bad. One cannot be liberated from the cycle of birth and death, known as transmigration of the soul, unless one is completely freed from all sinful activities. The best process, therefore, is to take to Kṛṣṇa consciousness. One cannot take to Kṛṣṇa consciousness without being freed from all sinful activities. Naturally one who is very serious about Kṛṣṇa consciousness is freed from all sinful activity. Consequently a devotee is never inclined to commit sins. If one is pressured by the law or obligations to give up sinful activity, one cannot do so. However, if one takes to Kṛṣṇa consciousness, he can very easily give up all sinful activity. This is confirmed herein.

CC Madhya 22.153, Purport:

An advanced devotee situated on the platform of spontaneity is already very expert in śāstric instruction, logic and argument. When he comes to the point of eternal love for Kṛṣṇa, no one can deviate him from that position, neither by argument nor by śāstric evidence. An advanced devotee has realized his eternal relationship with the Lord, and consequently he does not accept the logic and arguments of others. Such an advanced devotee has nothing to do with the sahajiyās, who manufacture their own way and commit sins by indulging in illicit sex, intoxication and gambling, if not meat-eating.

CC Madhya 23.52, Purport:

"There are thirty-three transitory elements, known as vyabhicārī ecstatic emotions. They especially wander about the permanent sentiments as assistants. They are to be known by words, by different symptoms seen in the limbs and in other parts of the body, and by the peculiar conditions of the heart. Because they set in motion the progress of the permanent sentiments, they are specifically called sañcārī, or impelling principles. These impelling principles rise up and fall back in the permanent sentiments of ecstatic love like waves in an ocean of ecstasy. Consequently they are called vyabhicārī."

CC Madhya 24.328, Purport:

Sanātana Gosvāmī was a pure devotee of Kṛṣṇa. A pure devotee has no business other than serving Kṛṣṇa; consequently Kṛṣṇa is always ready to help him. This benediction was given by Śrī Caitanya Mahāprabhu to Sanātana Gosvāmī, who was authorized to write Vaiṣṇava smṛti. Sanātana Gosvāmī was a pure devotee of the Lord, and through the blessings of Śrī Caitanya Mahāprabhu he was able to write the book perfectly.

CC Madhya 25.20, Purport:

It is not a question of being Christian, Muslim or Hindu. One should be purely religious and freed from all these material designations. In this way one can learn the art of devotional service. This argument appeals to all intelligent men, and consequently the Kṛṣṇa consciousness movement is gaining ground throughout the world. Due to our solid logic and scientific presentation, Śrī Caitanya Mahāprabhu's prediction that Kṛṣṇa consciousness will spread to every town and village throughout the world is gradually being realized.

CC Madhya 25.57, Translation:

“"Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated, self-realized person. Consequently, as the śāstras confirm, one should accept whatever progressive path the mahājanas advocate."

CC Madhya 25.118, Purport:

The sunshine is not the sun, but still the sunshine is not separate from the sun. The philosophy of acintya-bhedābheda-tattva (simultaneously one and different) cannot be understood by one who is fully under the influence of the external energy. Consequently a person under the influence of the material energy cannot understand the nature and form of the Personality of the Absolute Truth.

CC Madhya 25.121, Purport:

When we are on the material platform, there are different types of religions—Hinduism, Christianity, Islam, Buddhism and so on. These are instituted for a particular time, a particular country or a particular person. Consequently there are differences. Christian principles are different from Hindu principles, and Hindu principles are different from Muslim and Buddhist principles. These may be considered on the material platform, but when we come to the platform of transcendental devotional service, there are no such considerations. The transcendental service of the Lord (sādhana-bhakti) is above these principles.

CC Madhya 25.129, Translation:

“‘A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him.

CC Madhya 25.167, Purport:

Both Navadvīpa and Vārāṇasī were celebrated for their highly educational activities. At the present time these cities are still inhabited by great, learned scholars, but Vārāṇasī is especially a center for Māyāvādī sannyāsīs who are learned scholars. However, unlike Navadvīpa, there are hardly any devotees in Vārāṇasī. Consequently a discussion of Śrīmad-Bhāgavatam was very rare in Vārāṇasī. In Navadvīpa, such a discussion was quite ordinary. After Śrī Caitanya Mahāprabhu visited Vārānaṣī and turned Prakāśānanda Sarasvatī and his disciples into Vaiṣṇavas, Vārāṇasī became like Navadvīpa because so many devotees began discussing Śrīmad-Bhāgavatam. Even at the present moment one can hear many discussions on Śrīmad-Bhāgavatam taking place on the banks of the Ganges. Many scholars and sannyāsīs gather there to hear Śrīmad-Bhāgavatam and perform saṅkīrtana.

CC Madhya 25.193, Purport:

Five hundred years ago in India, the Hindus were so rigid and strict that if a Muslim would sprinkle a little water from his pitcher upon a Hindu, the Hindu would be immediately ostracized. Recently, in 1947, during the partition days, there was a big riot between Hindus and Muslims, especially in Bengal. The Hindus were forcibly made to eat cow's flesh, and consequently they began crying, thinking that they had become Muslims. Actually the Muslims in India did not come from the country of the Muslims, but Hindus instituted the custom that somehow or other if one contacted a Muslim, he became a Muslim.

CC Madhya 25.193, Purport:

Rūpa and Sanātana Gosvāmī were born in a high brāhmaṇa family, but because they accepted employment under a Muslim government, they were considered Muslims. Subuddhi Rāya was sprinkled with water from the pitcher of a Muslim, and consequently he was condemned to have become a Muslim. Later, Aurangzeb, the Muslim emperor, introduced a tax especially meant for Hindus. Being oppressed in the Hindu community, many low-caste Hindus preferred to become Muslims. In this way the Muslim population increased. Later the British government made it a policy to divide the Hindus and the Muslims, and thus they maintained ill feelings between them. The result was that India was divided into Pakistan and Hindustan.

CC Madhya 25.196, Translation:

When Subuddhi Rāya consulted some other brāhmaṇas, they told him that he had not committed a grievous fault and that consequently he should not drink hot ghee and give up his life. As a result, Subuddhi Rāya was doubtful about what to do.

CC Antya-lila

CC Antya 1.32, Purport:

This is the result of sādhu-saṅga (CC Madhya 22.83)—consequent association with Śrī Caitanya Mahāprabhu and promotion back home, back to Godhead. This result is possible even for a dog, by the mercy of the Vaiṣṇava. Therefore, everyone in the human form of life should be induced to associate with devotees. By rendering a little service, even by eating prasādam, what to speak of chanting and dancing, everyone can be promoted to Vaikuṇṭhaloka.

CC Antya 4.203, Translation:

“My dear Lord, You made Sanātana Gosvāmī drink the water of Jhārikhaṇḍa, and You actually generated the consequent itching sores on his body.

CC Antya 13.55, Translation:

Sanātana Gosvāmī, however, knew Jagadānanda Paṇḍita very well and was consequently somewhat ashamed. Jagadānanda therefore left the cooking pot on the stove and spoke as follows.

CC Antya 14.7, Purport:

Śrī Caitanya Mahāprabhu's transcendental feelings of separation from Kṛṣṇa and His consequent madness are not at all understandable by a person on the material platform. Nonetheless, a so-called party of devotees named nadīyā-nāgarī has sprung up and introduced the worship of Viṣṇupriyā. This certainly indicates their ignorance concerning Śrī Caitanya Mahāprabhu's pastimes. In the opinion of Bhaktisiddhānta Sarasvatī Ṭhākura, such worship is a product of the imagination. Many other methods of worshiping Caitanya Mahāprabhu have also been introduced, but they have all been rejected by stalwart devotees like Bhaktivinoda Ṭhākura.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Intoduction:

In material consciousness we are trying to love that which is not at all lovable. We give our love to dogs and cats, running the risk that at the time of death we may think of them and consequently take birth in a family of cats or dogs. Thus love that does not have Kṛṣṇa as its object leads downward. It is not that Kṛṣṇa or God is something obscure or something that only a few chosen people can attain. Caitanya Mahāprabhu informs us that in every country and in every scripture there is some hint of love of Godhead. Unfortunately no one knows what love of Godhead actually is.

Teachings of Lord Caitanya, Chapter 1:

There are ten principal offenses which can be committed against the holy name. The first is to blaspheme the great devotees who have tried to spread the glories of the holy name throughout the world. The holy name of Kṛṣṇa is nondifferent from Kṛṣṇa, and one who attempts to spread the holy names throughout the world is beloved of Him. Kṛṣṇa Himself does not tolerate offenses against His pure devotees. The second offense is to deny that Lord Viṣṇu is the Absolute Truth. There is no difference between His name, quality, form, pastimes and activities, and one who sees a difference is considered an offender. The Lord is Supreme, and no one is equal to or greater than Him. Consequently if one thinks that the Lord's names are nondifferent from the names of demigods, he offends. The Supreme Lord and the demigods should never be considered on the same level.

Teachings of Lord Caitanya, Chapter 1:

A devotee should accept only those things that are favorable to keep his body and soul together and should reject those things that increase the demands of the body. Only the bare necessities for bodily maintenance should be accepted. By minimizing bodily necessities, one can primarily devote his time to the cultivation of Kṛṣṇa consciousness through the chanting of the holy names of God. Pure devotional service means engaging all the senses of the body in the service of the Lord. At the present moment, our senses are all designated because the body is designated. Consequently we think that this body belongs to a particular society or a particular country or a particular family. In this way the body is bound by so many designations. Similarly, the senses belong to the body, and when the body is subject to such designations, the senses are also. Thus the senses engage themselves on behalf of family, society, nation and so on.

Teachings of Lord Caitanya, Chapter 3:

The Lord also said that the living entities are known as kṣetrajña, or "knowers of the field of activities." In the Thirteenth Chapter of Bhagavad-gītā, the body is described as the field of activities, and the living entity as kṣetrajña, the knower of that field. Although the living entity is constitutionally conversant with spiritual energy, or has the potency to understand spiritual energy, he is covered by the material energy and consequently identifies the body with the self. This false identification is called "false ego." Deluded by this false ego, the bewildered living entity in material existence changes his different bodies and suffers various kinds of miseries. Knowledge of the living entity's true position is possessed to different extents by different types of living entities.

Teachings of Lord Caitanya, Chapter 5:

All other principles, which remain under the control of the āśraya-tattva, or the Absolute Truth, are called āśrita, or subordinate corollaries and reactions. The purpose of the material manifestation is to give the conditioned soul a chance to attain liberation and return to the āśraya-tattva, or the Absolute Truth. Since everything in the cosmic creation is dependent on the āśraya-tattva—the creative manifestation or Viṣṇu manifestation—the various demigods an? manifestations of energy, the living entities and all material elements are dependent on Kṛṣṇa, for Kṛṣṇa is the Supreme Truth. Thus Śrīmad-Bhāgavatam indicates that everything is sheltered by Kṛṣṇa directly and indirectly. Consequently perfect knowledge can be had only by an analytical study of Kṛṣṇa, as confirmed by Bhagavad-gītā.

Teachings of Lord Caitanya, Chapter 13:

The results of knowledge and fruitive activities are liberation and material sense gratification respectively. Consequently, they cannot be part and parcel of devotional service; rather, they have no intrinsic value in the discharge of devotional service. When one is freed from bondage to the results of knowledge and fruitive activities, he can attain to devotional service. Since a devotee of Lord Kṛṣṇa is by nature nonviolent, and since his mind and senses are controlled, he does not have to make a special effort to acquire the good qualities which result from cultivating knowledge and performing fruitive activities.

Teachings of Lord Caitanya, Chapter 13:

King Parīkṣit affords a good example of bhāva. When sitting on the banks of the Ganges waiting to meet his death, he said: "All the brāhmaṇas present here, as well as Mother Ganges, should know that I am a soul completely surrendered to Kṛṣṇa. I do not mind if I am immediately bitten by the snake sent by the brāhmaṇa boy's curse. Let the snake bite me as it likes. I shall be pleased if all of you present here will go on chanting the message of Kṛṣṇa." Such a devotee is always anxious to see that his time is not wasted in anything which is not connected with Kṛṣṇa. Consequently he does not like the benefits derived from fruitive activity, yogic meditation or the cultivation of knowledge. His attachment is to discourses which are favorably related to Kṛṣṇa. Such pure devotees of the Lord always pray to the Supreme Lord with tears in their eyes; their minds are always engaged in recollecting the activities of the Lord, and their bodies are always engaged in offering obeisances. In this way they are satisfied. Any devotee who is acting in devotional service dedicates his life and body for the purpose of the Lord.

Teachings of Lord Caitanya, Chapter 16:

In Śrīmad-Bhāgavatam (11.2.37) it is stated that man's fear is due to his material conception of life and to his forgetting his eternal relationship with the Supreme Lord. Consequently he finds himself having only perverted memories. This occurs due to the spell of material energy. One who has sufficient intelligence will engage himself in full devotional service and regard the Supreme Lord as his spiritual master and worshipable God. The conclusion is that no one can attain a revolution in consciousness without engaging in devotional service to the Lord. When one is actually free from material contamination, he can fully engage himself in Kṛṣṇa consciousness.

Teachings of Lord Caitanya, Chapter 16:

Nārada returned to his place, and the hunter, after returning home, began to execute the instructions Nārada had given him. In the meantime, news spread amongst all the villages that the hunter had become a devotee. Consequently the residents of the villages came to see the new Vaiṣṇava. It is the Vedic custom to bring grains and fruits whenever one goes to see a saintly person, and since all the villagers saw that the hunter had turned into a great devotee, they brought eatables with them. Thus every day he was offered grains and fruit, so much so that no less than ten to twenty people could have eaten there. According to Nārada's instructions, he did not accept anything more than what he and his wife required for sustenance.

Teachings of Lord Caitanya, Chapter 17:

According to such Māyāvādī philosophy, the Personality of Godhead, His abode, His devotional service and His emotional devotees are all under the spell of māyā and are consequently subjected to the material condition. Those who forget the transcendental nature of the Supreme Lord, His abode, His devotional service and His devotees consider all these to be but manifestations of material activity. When one thinks that there is a possibility of arguing about transcendence, he is called an agnostic, and when he thinks that there is a possibility to criticize transcendence, he is called an atheist. Lord Caitanya wanted to accept all kinds of agnostics, atheists, skeptics and unfaithfuls and swallow them in the flood of love of God. Therefore He accepted the renounced order of life in order to attract all these forces.

Teachings of Lord Caitanya, Chapter 18:

On the other hand, there are many so-called devotees who think Vedānta is not meant for devotees. Such people are ignorant of the fact that Vedānta is the only platform of pure devotees. All the great ācāryas of the four Vaiṣṇava sampradāyas have made commentaries on the Vedānta-sūtra, but the so-called devotees known as prākṛta-sahajiyā carefully avoid the study of Vedānta-sūtra. The prākṛta-sahajiyā mistakenly take the pure devotees and Vaiṣṇava ācāryas to be mental speculators or fruitive actors. Consequently they themselves become Māyāvādīs and leave the service of the Supreme Lord.

Teachings of Lord Caitanya, Chapter 18:

Understanding the Vedānta-sūtra by academic knowledge never enables one to understand the value of the transcendental vibration. People who are entangled in academic knowledge are conditioned souls who are confused about the facts of "I", "mine" and "my" understanding. Consequently they are unable to detach their minds from the external energy. When a person actually attains transcendental knowledge, he becomes free from this duality and engages in the transcendental loving service of the Supreme Lord. The Lord's service is the only means by which one can become detached from material activities.

Teachings of Lord Caitanya, Chapter 19:

At present the followers of all the ācāryas have written many books following the principles of Śrīmad-Bhāgavatam as the commentary on the Vedānta. Śaṅkara's commentary on Vedānta-sūtra, known as Śārīraka-bhāṣya, is very much adored by the impersonalist scholars, but commentaries written on the Vedānta written from the materialistic point of view are completely adverse to the transcendental service of the Lord. Consequently Lord Caitanya said that direct commentaries on the Upaniṣads and Vedānta-sūtra are glorious, but that anyone who follows the indirect path of Śaṅkarācārya's Śārīraka-bhāṣya is certainly doomed.

Teachings of Lord Caitanya, Chapter 20:

One should not foolishly interpret an Upaniṣadic description and say that because the Supreme Personality of Godhead "cannot" appear Himself in this material world in His own form, He sends His sound representation(oṁkāra) instead. Due to such a false interpretation, oṁkāra comes to be considered something material, and consequently oṁkāra is misunderstood and praised as being simply an exhibition or symbol of the Lord. Actually oṁkāra is as good as any other incarnation of the Supreme Lord.

Teachings of Lord Caitanya, Chapter 21:

O soul of everyone, You are the creator of this cosmic manifestation and all the material elements. I surrender unto You in Your transcendental form, O Kṛṣṇa! O most auspicious universe! You advent Yourself in Your original personal form in order to be worshiped by us, and we perceive You either by meditation or by direct worship. Foolish people contaminated by material nature do not give much importance to Your transcendental form, and consequently they glide down to hell."

Teachings of Lord Caitanya, Chapter 21:

All Vedic literatures, including the purāṇas, confirm that the Supreme Lord is the center of all spiritual energy and variegatedness. The Māyāvādī philosopher, puffed-up and incompetent, can not understand variegatedness in spiritual energy. He consequently falsely believes that spiritual variegatedness is no different from material variegatedness. Deluded by this false belief, the Māyāvādīs deride the pastimes of the Supreme Personality of Godhead. Such foolish persons, unable to understand the spiritual activities of the Supreme Lord, consider Kṛṣṇa to be a product of this material nature. This is the greatest offense any human being can commit. Lord Caitanya therefore establishes that Kṛṣṇa is sac-cid-ānanda-vigraha (Bs. 5.1), the form of eternity, knowledge and bliss, and that He is always engaged in His transcendental pastimes in which there is all spiritual variegatedness.

Teachings of Lord Caitanya, Chapter 21:

The Vedānta-sūtra asserts that the Supreme Personality of Godhead is not only transcendental to the material modes of nature but that He also has innumerable transcendental qualities and energies. All these various speculative philosophers are one in denying the existence of the Supreme Lord Viṣṇu, and they are very much enthused to propagate their own theories and be recognized by the people. Unfortunate people become enamored of these atheistic philosophers and consequently can never understand the real nature of the Absolute Truth. It is far better to follow in the footsteps of great souls (mahājanas).

Teachings of Lord Caitanya, Chapter 22:

There is a passage in Īśopaniṣad similar to a verse found in Śrīmad-Bhāgavatam (8.1.10) which states that whatever one sees in the cosmic manifestation is but the Supreme Lord's energy and is nondifferent from Him. Consequently He is the controller, friend and maintainer of all living entities. We should live by the mercy of God and take only those things which are allotted to us. In this way, by not encroaching on another's property, one can enjoy life.

Teachings of Lord Caitanya, Chapter 23:

"If a person's heart is always tied to the lotus feet of the Supreme Lord with the rope of love, the Lord does not leave him. Indeed, even if his remembrance is not perfect, he is to be considered a first class devotee." There is an example of this described in Śrīmad-Bhāgavatam, Daśa-skandha (10.30.4). When the gopīs assembled to join the rāsa dance with Kṛṣṇa, Kṛṣṇa left them. Consequently the gopīs began to chant the holy name of Kṛṣṇa and, being overwhelmed with madness, began to inquire about Kṛṣṇa from the flowers and the creepers in the forest. Kṛṣṇa is like the sky; He is situated everywhere.

Teachings of Lord Caitanya, Chapter 23:

Vyāsadeva compiled all the Vedic literatures—the four Vedas, the Vedānta-sūtra or Brahma-sūtras, the purāṇas and the Mahābhārata. Yet he was not satisfied until he wrote Śrīmad-Bhāgavatam. His dissatisfaction was observed by his spiritual master, and consequently Nārada advised him to write on the transcendental activities of the Lord Śrī Kṛṣṇa. Śrī Kṛṣṇa's transcendental activities are specifically described in the Tenth Canto of Śrīmad-Bhāgavatam, the canto which is considered to contain the substance of the whole work. One should not approach the Tenth Canto immediately but should approach it gradually by developing knowledge of the subject matters first presented.

Teachings of Lord Caitanya, Chapter 23:

Śrīla Viśvanātha Cakravartī Ṭhākura specifically deals with original and pure sex psychology (ādi-rasa) devoid of all mundane inebriety. The entire material world turns due to the basic principle of sex life. In modern human civilization, sex is the central point of all activities; indeed, wherever we turn our face we see sex life prominent. Consequently sex life is not unreal; its true reality is experienced in the spiritual world. Material sex is but a perverted reflection of the original; the original is found in the Absolute Truth. This validates the fact that the Absolute Truth is personal, for the Absolute Truth cannot be impersonal and have a sense of pure sex life. The impersonal monist philosophy gives an indirect impetus to abominable mundane sex because it overly stresses the impersonality of the ultimate truth.

Teachings of Lord Caitanya, Chapter 23:

However, the impersonal aspect of the Absolute Truth is not the last word. Above the impersonal feature is the Paramātmā, or the Supersoul, and above that is the Supreme Personality. Śrīmad-Bhāgavatam gives information about the personal qualities of the Absolute Truth, qualities which are beyond the impersonal aspect. Topics concerning these qualities are greater than topics of impersonal philosophical speculation; consequently Śrīmad-Bhāgavatam is given higher status than the jñāna-kāṇḍa portions of the Vedas. Śrīmad-Bhāgavatam is also greater than the karma-kāṇḍa and upāsanā-kāṇḍa portions as well because it recommends the worship of the Supreme Personality of Godhead, Śrī Kṛṣṇa, the divine son of Vasudeva.

Teachings of Lord Caitanya, Chapter 23:

Śrīmad-Bhāgavatam begins with the surrender of the living entity unto the Absolute Person. This surrender is made with clear consciousness and awareness of the devotee's oneness with the Absolute, and, at the same time, of his eternal position of servitorship. In the material conception, one thinks himself to be the Lord of all he surveys; consequently he is always troubled by the threefold miseries of life. As soon as one comes to know his real position in transcendental service, he at once becomes freed from all these miseries. The position of servitor is wasted in the material conception of life. In an attempt to dominate material nature, the living entity is forced to offer his service to relative material energy.

Teachings of Lord Caitanya, Chapter 23:

When a person reaches this brahma-bhūta (SB 4.30.20) platform, he sees all living entities equally and becomes a pure devotee of the Supreme Lord. In the Nṛsiṁha-tāpanī (2.5.16) it is said that when a person is actually liberated he can understand the transcendental pastimes of the Supreme Lord and thus engage in His devotional service. Lord Caitanya also quoted a verse from the Second Canto of Śrīmad-Bhāgavatam (2.1.9) in which Śukadeva Gosvāmī admits that although he was elevated to the liberated stage and free from the clutches of māyā, he was still attracted by the transcendental pastimes of Kṛṣṇa. Consequently he studied Śrīmad-Bhāgavatam from his great father, Vyāsadeva.

Teachings of Lord Caitanya, Chapter 24:
"My dear sir," the Lord replied. "As far as the Vedānta-sūtra or the codes of Vedānta are concerned, I can understand the meaning quite well. However, I cannot understand your explanations. There is nothing really difficult about the meaning of the original Vedānta-sūtra, but the way you explain Vedānta-sūtra appears to obscure the real meaning. You do not elucidate the direct meaning but imagine something and consequently obscure the true meaning. I think that you have a particular doctrine which you are trying to expound through the codes of Vedānta-sūtra."
Teachings of Lord Caitanya, Chapter 25:

The word jugglery they use in an attempt to amalgamate knowledge, the knowable and the knower simply reveals them to be unintelligent. The doctrine of by-product is the real purport of the beginning of Vedānta-sūtra. The Lord is empowered with innumerable unlimited energies, and consequently He displays the by-products of these energies in different ways. Everything is under His control. The Supreme Lord is also the supreme controller, and He is manifested in innumerable energies and expansions.

Nectar of Instruction

Nectar of Instruction 2, Purport:

According to nature's arrangement, living entities lower on the evolutionary scale do not eat or collect more than necessary. Consequently in the animal kingdom there is generally no economic problem or scarcity of necessities. If a bag of rice is placed in a public place, birds will come to eat a few grains and go away. A human being, however, will take away the whole bag. He will eat all his stomach can hold and then try to keep the rest in storage. According to scriptures, this collecting of more than necessary (atyāhāra) is prohibited. Now the entire world is suffering because of it.

Nectar of Instruction 2, Purport:

One should always engage in the service of the Lord in the association of the Lord's devotees. Association with those engaged in a similar line of business is very conducive to advancement in that business. Consequently materialistic persons form various associations and clubs to enhance their endeavors. For example, in the business world we find such institutions as the stock exchange and chamber of commerce. Similarly, we have established the International Society for Krishna Consciousness to give people an opportunity to associate with those who have not forgotten Kṛṣṇa. This spiritual association offered by our ISKCON movement is increasing day by day. Many people from different parts of the world are joining this Society to awaken their dormant Kṛṣṇa consciousness.

Nectar of Instruction 2, Purport:

Unfortunately the communists do not know how to solve the problem of wealth and its distribution. Consequently when the wealth of the capitalists falls into the hands of the communists, no solution results. Opposed to these two philosophies, the Kṛṣṇa conscious ideology states that all wealth belongs to Kṛṣṇa. Thus unless all wealth comes under the administration of Kṛṣṇa, there can be no solution to the economic problem of mankind. Nothing can be solved by placing wealth in the hands of the communists or the capitalists. If a hundred-dollar bill is lying on the street, someone may pick it up and put it in his pocket. Such a man is not honest.

Nectar of Instruction 6, Purport:

Rūpa Gosvāmī and Sanātana Gosvāmī had practically become Mohammedans and had therefore changed their names to Dabira Khāsa and Sākara Mallika, but Śrī Caitanya Mahāprabhu Himself made them gosvāmīs. Therefore the gosvāmī title is not hereditary. The word gosvāmī refers to one who can control his senses, who is master of the senses. A devotee is not controlled by the senses, but is the controller of the senses. Consequently he should be called svāmī or gosvāmī, even though he may not be born in a gosvāmī family.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

The antimaterial particle is finer than the finest of material particles. This living force is so powerful that it spreads its influence all over the material body. The antimaterial particle has immense potency in comparison to the material particle, and consequently it cannot be destroyed.

Easy Journey to Other Planets 1:

Everything that is created is annihilated at a certain stage. Both the material body and the material world are created, and they are therefore subject to annihilation. The antimaterial particle, however, is never created, and consequently it is never annihilated.

Easy Journey to Other Planets 1:

The highest planet of the material universe, Brahmaloka, is also subjected to these modes of nature, although the duration of life on that planet, due to the predominance of the mode of sattva, is said to be 4,300,000 x 1,000 x 2 x 30 x 12 x 100 solar years. Despite this long duration, however, Brahmaloka is subject to destruction. Although life on Brahmaloka is fantastically long compared to life on Earth, it is only a flash in comparison to the eternal life of the nonmaterial worlds. Consequently, the speaker of the Bhagavad-gītā, Lord Śrī Kṛṣṇa, asserts the importance of the antimaterial universe, which is His abode.

Easy Journey to Other Planets 1:

Materialistic-minded men, who have no information of the kingdom of God, are always mad after material acquisition of wealth, fame and adoration. Such men are interested in the progressive weal of their particular family unit for their own self-satisfaction and so are also interested in the progress of social and national welfare. These men attain their desired objects by material activities. They are mechanically engaged in the ritualistic discharge of prescribed duties and are consequently inclined to satisfy the Pitās, or bygone forefathers, and controlling demigods by performance of sacrifices as prescribed by the revealed scriptures. Addicted to such acts of sacrifices and ceremonial observances, such souls enter into the moon after death. When one is thus promoted to the moon, he receives the capacity to enjoy the drinking of soma-rasa, a celestial beverage. The moon is a place where the demigod Candra is the predominating deity. The atmosphere and amenities of life there are far more comfortable and advantageous than those here on earth. After reaching the moon, if a soul does not utilize the opportunity for promotion to better planets, he is degraded and forced to return to earth or a similar planet. However, materialistic persons, although they may attain to the topmost planetary system, are certainly annihilated at the time of the cosmic manifestation's dissolution.

Easy Journey to Other Planets 1:

The Lord claims to be the father of all species of life. He claims that all living beings—regardless of what they are—are part and parcel of Him. Consequently, the Bhagavad-gītā is meant for all of them. In the Gītā there is information of this sanātana nature of the Supreme Lord. There is also information of His abode, which is far beyond the material sky, and of the sanātana nature of the living beings.

Easy Journey to Other Planets 1:

Even persons who are less enlightened can return to Godhead. This is the version taught by Śrīmad-Bhāgavatam and by the Supreme Lord Himself in the Bhagavad-gītā. Mankind should be given a chance to take advantage of this opportunity. Because Bhagavad-gītā was spoken in the land of Bhārata-varṣa, every Indian has the responsibility to broadcast the message of real sanātana-dharma in the other parts of the world. Especially at the present moment, misguided men are suffering in the darkness of materialism, and their so-called learning has enabled them to discover the atomic bomb. They are consequently on the verge of annihilation. Sanātana-dharma, however, will teach them about the real purpose of life, and they will benefit by its propagation.

Krsna, The Supreme Personality of Godhead

Krsna Book 26:

On the whole, He is exactly like Lord Viṣṇu, who always takes the side of the demigods, who are consequently never defeated by the demons. Gargācārya thus concluded that my child would grow to be exactly like Viṣṇu in transcendental beauty, qualification, activities, influence and opulence, and so we should not be very astonished by His wonderful activities. After telling me this, Gargācārya returned home, and since then we have been continually seeing the wonderful activities of this child. According to the version of Gargācārya, I consider that He must be Nārāyaṇa Himself, or maybe a plenary portion of Nārāyaṇa.”

Krsna Book 28:

This servant brought Nanda Mahārāja before the demigod Varuṇa and accused him of taking a bath in the river at the wrong time. According to astronomical calculations, the time in which he took a bath was considered demoniac. The fact was that Nanda Mahārāja wanted to take a bath in the river Yamunā early in the morning before the sunrise, but somehow or other he was a little too early, and he bathed at an inauspicious time. Consequently he was arrested.

Krsna Book 63:

At last, when Lord Śiva released his personal weapon, called Pāśupata-astra, Kṛṣṇa immediately counteracted it with the Nārāyaṇa-astra. Lord Śiva then became exasperated in fighting with Lord Kṛṣṇa. Kṛṣṇa then took the opportunity to release His yawning weapon. When this weapon is released, the opposing party becomes tired, stops fighting and begins to yawn. Consequently, Lord Śiva became so fatigued that he refused to fight anymore and began yawning. Kṛṣṇa was now able to turn His attention from the attack of Lord Śiva to the efforts of Bāṇāsura, and He began to kill Bāṇāsura's personal soldiers with swords and clubs. Meanwhile, Lord Kṛṣṇa's son Pradyumna was fighting fiercely with Kārttikeya, the commander in chief of the demigods. Kārttikeya was wounded, and his body was bleeding profusely.

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.

Message of Godhead

Message of Godhead 2:

Śrī Kṛṣṇa confirms this goal of life by saying that everything must be performed for the satisfaction of Viṣṇu, or Yajña. In the Ṛg Veda the same truth is described: Viṣṇu is the Supreme Deity, and thus all the subordinate gods, the suris, look to Viṣṇu and His lotus feet. The author of the Vedas is the Personality of Godhead Himself. Consequently, His Bhagavad-gītā is the finest summary of all the teachings in the Vedas (the books of knowledge), and there is no doubt about it. The instruction is, therefore, that we must do everything for the satisfaction of Viṣṇu and Viṣṇu only, if we want to be free of the bondage to the wheel of our work.

Message of Godhead 2:

The foolish mundaner cannot understand that he is under the spell of Lord Kṛṣṇa's illusory energy, Maya-devi, who has made the mundaner bound to do as she desires. Consequently, the foolish mundaner enjoys only the temporary results of his activities—fleeting mundane happiness or distress—and undergoes a severe penalty of servitude dictated by the modes of nature.

Sri Isopanisad

Sri Isopanisad 1, Purport:

Since the Lord is pūrṇam, all-perfect, there is no possibility of His being subjected to the laws of material nature, which He controls. However, both the living entities and inanimate objects are controlled by the laws of nature and ultimately by the Lord's potency. This Īśopaniṣad is part of the Yajur Veda, and consequently it contains information concerning the proprietorship of all things existing within the universe.

Sri Isopanisad 1, Purport:

One must be satisfied with whatever privileges are given to him by the mercy of the Lord. There can be no peace if the communists or capitalists or any other party claims proprietorship over the resources of nature, which are entirely the property of the Lord. The capitalists cannot curb the communists simply by political maneuvering, nor can the communists defeat the capitalists simply by fighting for stolen bread. If they do not recognize the proprietorship of the Supreme Personality of Godhead, all the property they claim to be their own is stolen. Consequently they will be liable to punishment by the laws of nature. Nuclear bombs are in the hands of both communists and capitalists, and if both do not recognize the proprietorship of the Supreme Lord, it is certain that these bombs will ultimately ruin both parties. Thus in order to save themselves and bring peace to the world, both parties must follow the instructions of Śrī Īśopaniṣad.

Sri Isopanisad 1, Purport:

Human beings are not meant to quarrel like cats and dogs. They must be intelligent enough to realize the importance and aim of human life. The Vedic literature is meant for humanity and not for cats and dogs. Cats and dogs can kill other animals for food without incurring sin, but if a man kills an animal for the satisfaction of his uncontrolled taste buds, he is responsible for breaking the laws of nature. Consequently he must be punished.

Sri Isopanisad 2, Purport:

Actions that free one from the cycle of birth and death are called akarma. And actions that are performed through the misuse of one's freedom and that direct one to the lower life forms are called vikarma. Of these three types of action, that which frees one from the bondage to karma is preferred by intelligent men. Ordinary men wish to perform good work in order to be recognized and achieve some higher status of life in this world or in heaven, but more advanced men want to be free altogether from the actions and reactions of work. Intelligent men well know that both good and bad work equally bind one to the material miseries. Consequently they seek that work which will free them from the reactions of both good and bad work. Such liberating work is described here in the pages of Śrī Īśopaniṣad.

Sri Isopanisad 2, Purport:

Due to his defective senses, a foolish man cannot see that this is happening. Consequently Śrī Īśopaniṣad advises us to exert our energy in the spirit of īśāvāsya. Being so engaged, we may wish to live for many, many years; otherwise a long life in itself has no value. A tree lives for hundreds and hundreds of years, but there is no point in living a long time like trees, or breathing like bellows, or begetting children like hogs and dogs, or eating like camels. A humble God-centered life is more valuable than a colossal hoax of a life dedicated to godless altruism or socialism.

Sri Isopanisad 10, Purport:

In the modern society, even a boy thinks himself self-sufficient and pays no respect to elderly men. Due to the wrong type of education being imparted in our universities, boys all over the world are giving their elders headaches. Thus Śrī Īśopaniṣad very strongly warns that the culture of nescience is different from that of knowledge. The universities are, so to speak, centers of nescience only; consequently scientists are busy discovering lethal weapons to wipe out the existence of other countries. University students today are not given instructions in the regulative principles of brahmacarya (celibate student life), nor do they have any faith in any scriptural injunctions. Religious principles are taught for the sake of name and fame only and not for the sake of practical action. Thus there is animosity not only in social and political fields but in the field of religion as well.

Sri Isopanisad 16, Purport:

Being the creator, He can bestow all necessary qualifications upon His devotees so that they can ultimately reach Him. The Lord is the cause of all causes. In other words, since there is nothing that caused Him, He is the original cause. Consequently He enjoys His own Self by manifesting His own internal potency. The external potency is not exactly manifested by Him, for He expands Himself as the puruṣas, and it is in these forms that He maintains the features of the material manifestation. By such expansions, He creates, maintains and annihilates the cosmic manifestation.

Sri Isopanisad 17, Purport:

In this mantra the living entity prays to enter the spiritual kingdom of God after relinquishing his material body and material air. The devotee prays to the Lord to remember his activities and the sacrifices he has performed before his material body is turned into ashes. He makes this prayer at the time of death, with full consciousness of his past deeds and of the ultimate goal. One who is completely under the rule of material nature remembers the heinous activities he performed during the existence of his material body, and consequently he gets another material body after death.

Sri Isopanisad 17, Purport:

Unlike the simple animals, who have no developed mind, the dying human being can remember the activities of his life like dreams at night; therefore his mind remains surcharged with material desires, and consequently he cannot enter into the spiritual kingdom with a spiritual body. The devotees, however, develop a sense of love for Godhead by practicing devotional service to the Lord. Even if at the time of death a devotee does not remember his service to the Lord, the Lord does not forget him. This prayer is given to remind the Lord of the devotee's sacrifices, but even if there is no such reminder, the Lord does not forget the service rendered by His pure devotee.

Sri Isopanisad 17, Purport:

The facilities of devotional service are denied the impersonalists because they are attached to the brahmajyoti feature of the Lord. As suggested in the previous mantras, they cannot penetrate the brahma-jyoti because they do not believe in the Personality of Godhead. Their business is mostly word jugglery and mental speculation. Consequently the impersonalists pursue a fruitless labor, as confirmed in the Twelfth Chapter of the Bhagavad-gītā (12.5).

Page Title:Consequently (CC and Other Books)
Compiler:Visnu Murti, Gopinath
Created:05 of Aug, 2011
Totals by Section:BG=0, SB=0, CC=144, OB=52, Lec=0, Con=0, Let=0
No. of Quotes:196