Dynasty (CC and Other Books)

Expressions researched:
"dynastic" |"dynasties" |"dynasty" |"dynasty's"

Notes from the compiler: VedaBase query: dynast* not yadu* not vrisni* not kuru* not bharata

CC Adi-lila

CC Adi 1.102, Purport:

The celebrated ancient capital of the Sena dynasty, which was known as Gauḍadeśa or Gauḍa, was situated in what is now the modern district of Maldah. Later this capital was transferred to the ninth or central island on the western side of the Ganges at Navadvīpa, which is now known as Māyāpur and was then called Gauḍapura. Lord Caitanya appeared there, and Lord Nityānanda came there and joined Him from the district of Birbhum. They appeared on the horizon of Gauḍadeśa to spread the science of Kṛṣṇa consciousness, and it is predicted that as the sun and moon gradually move west, the movement They began five hundred years ago will come to the Western civilizations by Their mercy.

CC Adi 6.14-15, Purport:

The followers of the Vedas unanimously accept the authority of Manu and Parāśara in the disciplic succession. Their statements, however, do not support the atheistic Kapila, because the Kapila mentioned in the Vedas is a different Kapila, the son of Kardama and Devahūti. The atheist Kapila is a descendant of the dynasty of Agni and is one of the conditioned souls. But the Kapila who is the son of Kardama Muni is accepted as an incarnation of Vāsudeva. The Padma Purāṇa gives evidence that the Supreme Personality of Godhead Vāsudeva takes birth in the incarnation of Kapila and, by His expansion of theistic Sāṅkhya philosophy, teaches all the demigods and a brāhmaṇa of the name Āsuri. In the doctrine of the atheist Kapila there are many statements directly against the Vedic principles. The atheist Kapila does not accept the Supreme Personality of Godhead. He says that the living entity is himself the Supreme Lord and that no one is greater than him. His conceptions of so-called conditioned and liberated life are.

CC Adi 8.66, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Kāśīśvara Gosāñi was one of the contemporaries of Śrī Caitanya Mahāprabhu who was with the Lord in Jagannātha Purī. Also known as Kāśīśvara Paṇḍita, he was a disciple of Īśvara Purī and son of Vāsudeva Bhaṭṭācārya, who belonged to the dynasty of Kāñjilāla Kānu. His surname was Caudhurī. His nephew, his sister's son, who was named Rudra Paṇḍita, was the original priest of Vallabhapura, which is situated about one mile from the Śrīrāmapura railway station in the village of Cātarā. Installed there are the Deities of Rādhā-Govinda and Lord Śrī Caitanya Mahāprabhu. Kāśīśvara Gosāñi was a very strong man, and therefore when Lord Caitanya visited the temple of Jagannātha, he used to protect the Lord from the crowds. Another of his duties was to distribute prasādam to the devotees after kīrtana.”

CC Adi 10.78-79, Purport:

Descendants of Raghunandana dāsa still live four miles west of Katwa in the village named Śrī Khaṇḍa, where Raghunandana dāsa used to live. Raghunandana had one son named Kānāi, who had two sons—Madana Rāya, who was a disciple of Narahari Ṭhākura, and Vaṁśīvadana. It is estimated that at least four hundred men descended in this dynasty. All their names are recorded in the village of Śrī Khaṇḍa. In the Gaura-gaṇoddeśa-dīpikā (175) it is stated that the gopī whose name was Vṛndādevī became Mukunda dāsa, lived in Śrī Khaṇḍa village and was very dear to Śrī Caitanya Mahāprabhu. His wonderful devotion and love for Kṛṣṇa are described in the Caitanya-caritāmṛta, Madhya-līlā, Chapter Fifteen. It is stated in the Bhakti-ratnākara (Eighth Wave) that Raghunandana used to serve a Deity of Lord Caitanya Mahāprabhu.

CC Adi 10.135-136, Purport:

Pratāparudra Mahārāja, who belonged to the dynasty of the Gaṅgā kings and whose capital was in Cuttak, was the Emperor of Orissa and a great devotee of Lord Caitanya Mahāprabhu. It was by the arrangement of Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya that he was able to personally serve Lord Caitanya. In the Gaura-gaṇoddeśa-dīpikā (118) it is said that King Indradyumna, who established the temple of Jagannātha thousands of years ago, later took birth again in his own family as Mahārāja Pratāparudra during the time of Śrī Caitanya Mahāprabhu. Mahārāja Pratāparudra was as powerful as King Indra. The drama named Caitanya-candrodaya was written under his direction.

CC Adi 17.195, Purport:

Pātasāha refers to the king. Nawab Hussain Shah, whose full name was Ālā Uddīn Saiyad Husen Sā, was at that time (A.D. 1498–1521) the independent King of Bengal. Formerly he was the servant of the cruel Nawab of the Hābsī dynasty named Mujaḥphara Khān, but somehow or other he assassinated his master and became the King. After gaining the throne of Bengal (technically called Masnada), he declared himself Saiyad Husen Ālā Uddīn Seriph Mukkā. There is a book called Riyāja Us-salātina, whose author, Golām Husen, says that Nawab Hussain Shah belonged to the family of Mukkā Seriph. To keep his family's glory, he took the name Seriph Mukkā. Generally, however, he is known as Nawab Hussain Shah. After his death, his eldest son, Nasaratsā, became King of Bengal (A.D. 1521–1533). This King also was very cruel. He committed many atrocities against the Vaiṣṇavas.

CC Adi 17.222, Translation:

The Kazi said, "To as many descendants as take birth in my dynasty in the future, I give this grave admonition: No one should check the saṅkīrtana movement."

CC Madhya-lila

CC Madhya 3.97, Translation:

Advaita Ācārya jokingly said, “My dear Nityānanda, I invited You, and indeed I have received the results. You have no fixed caste or dynasty. By nature You are a madman.

CC Madhya 5.140, Purport:

Being pleased with his worship, Lord Śiva helped him fight Kṛṣṇa. Lord Śiva's name is Āśutoṣa, which indicates that he is very easily satisfied when one worships him, regardless of the purpose, and he gives his devotee whatever benediction the devotee wants. Therefore, people are generally very fond of worshiping Lord Śiva. Thus Kāśirāja was helped by Lord Śiva, but in the fight with Lord Kṛṣṇa he was not only defeated but killed. In this way the weapon known as Pāśupata-astra was baffled, and Kṛṣṇa set fire to the city of Kāśī. Later Lord Śiva became conscious of his mistake in helping Kāśirāja, and he begged Lord Kṛṣṇa's forgiveness. As a benediction from Lord Kṛṣṇa, he received a place known as Ekāmra-kānana. Later, the kings of the Keśarī dynasty established their capital there, and for many hundreds of years they reigned over the state of Orissa.

CC Madhya 9.178, Purport:

There are also two Śiva temples, one known as Rāmeśvara and the other known as Sundareśvara. There is also a temple to Devī called the Mīnākṣī-devī temple, which displays very great architectural craftsmanship. It was built under the supervision of the kings of the Pāṇḍya Dynasty, and when the Muslims attacked this temple, as well as the temple of Sundareśvara, great damage was done. In the Christian year 1372, a king named Kampanna Udaiyara reigned on the throne of Madurai. Long ago, Emperor Kulaśekhara ruled this area, and during his reign he established a colony of brāhmaṇas. A well-known king named Anantaguṇa Pāṇḍya is an eleventh-generation descendant of Emperor Kulaśekhara.

CC Madhya 9.244, Purport:

They are all ekadaṇḍi-sannyāsīs, distinguished from the Vaiṣṇava sannyāsīs, who are known as tridaṇḍi-sannyāsīs. The Śṛṅgeri-maṭha is situated in South India, in a portion of the country comprising Āndhra, Draviḍa, Karṇāṭa and Kerala. The community is called Bhūrivāra, and the dynasty is called Bhūr-bhuvaḥ. The place is called Rāmeśvara, and the slogan is ahaṁ brahmāsmi. The Deity is Lord Varāha, and the energetic power is Kāmākṣī. The ācārya is Hastāmalaka, and the brahmacārī assistants of the sannyāsīs are known as Caitanya. The place of pilgrimage is called Tuṅgabhadrā, and the subject for Vedic study is the Yajur Veda.

The list of the disciplic succession from Śaṅkarācārya is available, and the names of the ācāryas and the dates of their accepting sannyāsa, according to the Śaka Era (or Śakābda), are as follows (for approximate Christian-era dates, add 78 years):

CC Madhya 9.245, Purport:

Śrīpāda Madhvācārya took his birth near Uḍupī, which is situated in the South Kanara district of South India, just west of Sahyādri. This is the chief city of the South Kanara province and is near the city of Mangalore, which is situated to the south of Uḍupī. Near the city of Uḍupī is a place called Pājakā-kṣetra, where Madhvācārya took his birth in a Śivāllī-brāhmaṇa dynasty as the son of Madhyageha Bhaṭṭa, in the year 1040 Śakābda (A.D. 1118). According to some, he was born in the year 1160 Śakābda (A.D. 1238).

In his childhood Madhvācārya was known as Vāsudeva, and there are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhvācārya converted tamarind seeds into actual coins to pay them off. When he was five years old, he was offered the sacred thread. A demon named Maṇimān lived near his abode in the form of a snake, and at the age of five Madhvācārya killed that snake with the toe of his left foot.

CC Madhya 11.88, Purport:

Govinda Ghoṣa belonged to the kāyastha dynasty of the Uttara-rāḍhīya section, and he was known as Ghoṣa Ṭhākura. Even to the present day there is a place named Agradvīpa, near Katwa, where a fair takes place and is named after Ghoṣa Ṭhākura. As far as Vāsudeva Ghoṣa is concerned, he composed many nice songs about Lord Śrī Caitanya Mahāprabhu, and these are all authorized Vaiṣṇava songs, like the songs of Narottama dāsa Ṭhākura, Bhaktivinoda Ṭhākura, Locana dāsa Ṭhākura, Govinda dāsa Ṭhākura and other great Vaiṣṇavas.

CC Madhya 13.78, Translation:

“"All glories unto the Supreme Personality of Godhead, who is known as the son of Devakī! All glories to the Supreme Personality of Godhead, who is known as the light of the dynasty of Vṛṣṇi! All glories to the Supreme Personality of Godhead, whose bodily luster is like that of a new cloud, and whose body is as soft as a lotus flower! All glories to the Supreme Personality of Godhead, who appeared on this planet to deliver the world from the burden of demons, and who can offer liberation to everyone!"

CC Madhya 17.86, Purport:

Formerly five rivers converged there, and they were named Dhūtapāpā, Kiraṇā, Sarasvatī, Gaṅgā and Yamunā. Now only the river Ganges is visible. The old temple of Bindu Mādhava, which was visited by Śrī Caitanya Mahāprabhu, was later dismantled by Aurangzeb, the great Hindu-hating emperor of the Mogul dynasty. In the place of this temple, he constructed a big masjīd, or mosque. Later, another temple was constructed by the side of the mosque, and this temple is still existing. In the temple of Bindu Mādhava there are Deities of four-handed Nārāyaṇa and the goddess Lakṣmī. In front of these Deities is a column of Śrī Garuḍa, and along the side are deities of Lord Rāma, Sītā, Lakṣmaṇa and Śrī Hanumānjī.

In the province of Maharashtra is a state known as Sātārā. During the time of Bhaktisiddhānta Sarasvatī Ṭhākura, the native prince belonged to the Vaiṣṇava cult.

CC Madhya 17.86, Purport:

Later, another temple was constructed by the side of the mosque, and this temple is still existing. In the temple of Bindu Mādhava there are Deities of four-handed Nārāyaṇa and the goddess Lakṣmī. In front of these Deities is a column of Śrī Garuḍa, and along the side are deities of Lord Rāma, Sītā, Lakṣmaṇa and Śrī Hanumānjī.

In the province of Maharashtra is a state known as Sātārā. During the time of Bhaktisiddhānta Sarasvatī Ṭhākura, the native prince belonged to the Vaiṣṇava cult. Being a brāhmaṇa, he took charge of worshiping the Deity. He was known as Śrīmanta Bālāsāheb Pantha Mahārāja. The state still bears the expenditure for temple maintenance. The first king in this dynasty to take charge of worship in the temple, two hundred years ago, was Mahārāja Jagatjīvana Rāo Sāheb.

CC Madhya 19.160, Purport:

One may make a show of devotional service like the prākṛta-sahajiyās, or one may try to support his philosophy by joining some caste or identifying himself with a certain dynasty, claiming a monopoly on spiritual advancement. Thus with the support of family tradition, one may become a pseudo guru, or so-called spiritual master. One may become attached to the four sinful activities—illicit sex, intoxication, gambling and meat-eating—or one may consider a Vaiṣṇava to belong to a mundane caste or creed. One may think, "This is a Hindu Vaiṣṇava, and this is a European Vaiṣṇava. European Vaiṣṇavas are not allowed to enter the temples." In other words, one may consider Vaiṣṇavas in terms of birth, thinking one a brāhmaṇa Vaiṣṇava, another a śūdra Vaiṣṇava, another a mleccha Vaiṣṇava and so on.

CC Antya-lila

CC Antya 9.10, Purport:

According to the opinion of some historians, Prahlāda Mahārāja was born in Tretā-yuga in the city of Multan, in the state of Punjab. He was born of Hiraṇyakaśipu, a king of the dynasty of Kaśyapa. Prahlāda Mahārāja was a great devotee of Lord Viṣṇu, but his father was very much against Viṣṇu. Because the father and son thus differed in their consciousness, the demon father inflicted all kinds of bodily pain upon Prahlāda. When this torture became intolerable, the Supreme Lord appeared as Nṛsiṁha-deva and killed the great demon Hiraṇyakaśipu.

Bali Mahārāja was the grandson of Prahlāda Mahārāja. The son of Prahlāda Mahārāja was Virocana, and his son was known as Bali. Appearing as Vāmana and begging Bali Mahārāja for three feet of land, the Lord took possession of the entire three worlds. Thus Bali Mahārāja became a great devotee of Lord Vāmana. Bali Mahārāja had one hundred sons, of whom Mahārāja Bāṇa was the eldest and most famous.

CC Antya 19.35, Translation:

“"My dear friend, where is Kṛṣṇa, who is like the moon rising from the ocean of Mahārāja Nanda"s dynasty? Where is Kṛṣṇa, His head decorated with a peacock feather? Where is He? Where is Kṛṣṇa, whose flute produces such a deep sound? Oh, where is Kṛṣṇa, whose bodily luster is like the luster of the blue indranīla jewel? Where is Kṛṣṇa, who is so expert in rāsa dancing? Oh, where is He, who can save My life? Kindly tell Me where to find Kṛṣṇa, the treasure of My life and best of My friends. Feeling separation from Him, I hereby condemn Providence, the shaper of My destiny.’

Nectar of Devotion

Nectar of Devotion 16:

In the attitude of the denizens of Vṛndāvana, such as Nanda Mahārāja and mother Yaśodā, is to be found the ideal transcendental concept of being the father and mother of Kṛṣṇa, the original Personality of Godhead. Factually, no one can become the father or mother of Kṛṣṇa, but a devotee's possession of such transcendental feelings is called love of Kṛṣṇa in a parental relationship. The Vṛṣṇis (Kṛṣṇa's relatives at Dvārakā) also felt like that. So spontaneous love of Kṛṣṇa in the parental relationship is found both among those denizens of Dvārakā who belonged to the dynasty of Vṛṣṇi and among the inhabitants of Vṛndāvana.

Spontaneous love of Kṛṣṇa as exhibited by the Vṛṣṇis and the denizens of Vṛndāvana is eternally existing in them. In the stage of devotional service where regulative principles are followed, there is no necessity of discussing this love, for it must develop of itself at a more advanced stage.

Nectar of Devotion 22:

Jayadeva Gosvāmī, in his Gīta-govinda, has sung as follows: "The Lord has saved the Vedas in His form as a fish, and He has borne the whole universe on His back in the form of a tortoise. He has picked up this earthly planet from the water in the form of a boar. He has killed Hiraṇyakaśipu in the form of Nṛsiṁha. He has cheated Mahārāja Bali in the form of Vāmana. He has annihilated all the dynasties of the kṣatriyas in the form of Paraśurāma. He has killed all the demons in the form of Lord Rāma. He has accepted the great plow in the form of Balarāma. He has annihilated all the atheistic persons in the form of Kalki. And He has saved all the poor animals in the form of Lord Buddha."* These are some of the descriptions of the incarnations emanating from Kṛṣṇa, and from Śrīmad-Bhāgavatam it is understood that innumerable incarnations are always coming out from the body of Kṛṣṇa, just like waves in the ocean. No one can even count how many waves there are, and similarly no one can count how many incarnations are coming from the Lord's body.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

Vedic literature is received from authoritative sources which are in the line of transcendental disciplic succession. This disciplic succession (paramparā) is also mentioned in the Bhagavad-gītā. Kṛṣṇa says in the Bhagavad-gītā that hundreds of thousands of years ago the Gītā was spoken to the presiding deity of the sun, who delivered the knowledge to his son Manu, from whom the present generation of man has descended. Manu, in his turn, delivered this transcendental knowledge to his son King Ikṣvāku, who is the forefather of the dynasty in which the Personality of Godhead Śrī Rāma appeared. This long chain of disciplic succession was broken during the advent period of Lord Kṛṣṇa (five thousand years ago), and for this reason Kṛṣṇa restated the Bhagavad-gītā to Arjuna, thereby making him the first disciple of this knowledge in this age. The transcendentalist of this age, therefore, is in the disciplic line that starts with Arjuna.

Krsna, The Supreme Personality of Godhead

Krsna Book 1:

You are driving the chariot of your sister and your brother-in-law, but you do not know that the eighth child of this sister will kill you.”

Kaṁsa was the son of Ugrasena, of the Bhoja dynasty. It is said that Kaṁsa was the most demoniac of all the Bhoja dynasty kings. Immediately after hearing the prophecy from the sky, he caught hold of Devakī’s hair and was just about to kill her with his sword. Vasudeva was astonished at Kaṁsa's behavior, and in order to pacify the cruel, shameless brother-in-law, he began to speak as follows, with great reason and evidence. He said, “My dear brother-in-law Kaṁsa, you are the most famous king of the Bhoja dynasty, and people know that you are the greatest warrior and a valiant king. How is it that you are so infuriated that you are prepared to kill a woman who is your own sister at this auspicious time of her marriage?

Krsna Book 3:

The appearance of Lord Viṣṇu at that time could be compared to the rising of the full moon over the eastern horizon. The objection may be raised that since Lord Kṛṣṇa appeared on the eighth day of the waning moon, there could be no rising of the full moon. In answer to this it may be said that Lord Kṛṣṇa appeared in the dynasty which is in the hierarchy of the moon; therefore, although the moon was incomplete on that night, because of the Lord's appearance in the dynasty wherein the moon is himself the original person, the moon was in an overjoyous condition, so by the grace of Kṛṣṇa he could appear just like a full moon.

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

Krsna Book 40:

Let me offer my respectful obeisances unto You, who appeared as the Lord of the Bhṛgus in order to kill all the infidel administrators of the world. And let me offer my respectful obeisances unto You, who appeared as Lord Rāma to kill demons like Rāvaṇa. You are worshiped by all devotees as the chief of the Raghu dynasty, Lord Rāmacandra. Let me offer my respectful obeisances unto You, who appear as Lord Vāsudeva, Lord Saṅkarṣaṇa, Lord Pradyumna and Lord Aniruddha. Let me offer my respectful obeisances unto You, who appear as Lord Buddha to bewilder the atheistic and demoniac. And let me offer my respectful obeisances unto You, who appear as Kalki to chastise the so-called royal order degraded to the abominable condition of the mlecchas, who are below the jurisdiction of Vedic regulative principles.

Krsna Book 43:

The cowherd men who were present there looked upon Kṛṣṇa as their own kinsman, coming from the same village of Vṛndāvana. The impious kṣatriya kings who were present saw Him as the strongest ruler and their chastiser. To the parents of Kṛṣṇa, Nanda and Yaśodā, He appeared to be the most loving child. To Kaṁsa, the king of the Bhoja dynasty, He appeared to be death personified. To the unintelligent, He appeared to be an incapable personality. To the yogīs present, He appeared to be the Supersoul. To the members of the Vṛṣṇi dynasty He appeared to be the most celebrated descendant. Thus appreciated differently by different kinds of people present, Kṛṣṇa entered the wrestling arena with Balarāma and His cowherd boyfriends. Having heard that Kṛṣṇa had already killed the elephant Kuvalayāpīḍa, Kaṁsa knew beyond doubt that Kṛṣṇa was formidable. He thus became very much afraid of Him. Kṛṣṇa and Balarāma had long arms. They were beautifully dressed, and They were attractive to all the people assembled there.

Krsna Book 45:

When Lord Kṛṣṇa saw Vasudeva and Devakī standing in a reverential attitude, He immediately expanded His influence of yogamāyā so that they could treat Him and Balarāma as children. As in the material world the relationship existing between father and mother and children can be established amongst different living entities by the influence of the illusory energy, so, by the influence of yogamāyā, the devotee can establish a relationship in which the Supreme Personality of Godhead is his child. After creating this situation by His yogamāyā, Kṛṣṇa, appearing with His elder brother, Balarāma, as the most illustrious son in the dynasty of the Sātvatas, very submissively and respectfully addressed Vasudeva and Devakī: "My dear Father and Mother, although you have always been anxious for the protection of Our lives, you could not enjoy the pleasure of having Us as your babies, as your growing boys and as your adolescent youths."

Krsna Book 46:

Although He appeared to be away from them, He could understand how they were transcendentally aggrieved, and so He immediately wanted to send Uddhava to give them a message of solace.

Uddhava is described as the most exalted personality in the Vṛṣṇi dynasty, being almost equal to Kṛṣṇa. He was a great friend of Kṛṣṇa's, and being the direct student of Bṛhaspati, the teacher and priest of the heavenly planets, he was very intelligent and sharp in decision. Intellectually, he was highly qualified. Kṛṣṇa, being his very loving friend, wanted to send him to Vṛndāvana just to study the highly elevated ecstatic devotional service practiced there. Even if one is highly elevated in material education and is even the disciple of Bṛhaspati, he still has to learn from the gopīs and the other residents of Vṛndāvana how to love Kṛṣṇa to the highest degree.

Krsna Book 51:

Etiquette is such that a person of less importance cannot ask the identity of a person of higher importance without first disclosing his own identity. King Mucukunda therefore told Lord Kṛṣṇa, “My dear Lord, let me first inform You of my identity. I belong to the most celebrated dynasty of King Ikṣvāku, but personally I am not as great as my forefather. My name is Mucukunda. My father's name was Māndhātā, and my grandfather was the great king Yuvanāśva. I was very much fatigued due to not resting for many thousands of years, and because of this all my bodily limbs were slack and almost incapable of acting. To revive my energy, I was taking rest in this solitary cave, but I have been awakened by some unknown man who has forced me to wake up although I was not willing to do so. For such an offensive act, I have burned this person to ashes simply by glancing over him. Fortunately, now I can see You in this grand and beautiful feature.

Krsna Book 52:

When Mucukunda, the celebrated descendant of the Ikṣvāku dynasty, was favored by Lord Kṛṣṇa, he circumambulated the Lord within the cave and then came out. On coming out of the cave, Mucukunda saw that the human species had surprisingly been reduced in stature to pygmy size. Similarly, the trees had also been far reduced in size, and Mucukunda could immediately understand that the current age was Kali-yuga. Therefore, without diverting his attention, he began to travel north. Eventually he reached the mountain known as Gandhamādana, where there were many trees, such as sandalwood and other flowering trees, whose fragrance made anyone who reached them joyful. He decided to remain in that Gandhamādana Mountain region to execute austerities and penances for the rest of his life. It appears that this place is situated in the northernmost part of the Himalayan Mountains, where the abode of Nara-Nārāyaṇa is situated.

Krsna Book 56:

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

Krsna Book 62:

Therefore, it is foolish to assert that there are no living entities but those on this earth.) Citralekhā drew many pictures. Among the human beings she drew were members of the Vṛṣṇi dynasty, including Vasudeva, the father of Kṛṣṇa; Śūrasena, the grandfather of Kṛṣṇa; Śrī Balarāmajī; Lord Kṛṣṇa; and many others. When Ūṣā saw the picture of Pradyumna, she became a little bashful, but when she saw the picture of Aniruddha, she became so bashful that she immediately lowered her head and smiled, having found the man she was seeking. She identified the picture to Citralekhā as that of the man who had stolen her heart.

Citralekhā was a great mystic yoginī, and as soon as Ūṣā identified the picture, Citralekhā could immediately understand that it was of Aniruddha, a grandson of Kṛṣṇa's, although neither she nor Ūṣā had previously known his name or ever seen him. That very night, she traveled in outer space and within a very short time reached the city of Dvārakā, which was well protected by Lord Kṛṣṇa.

Krsna Book 80:

I am sure that He will immediately understand your impoverished position. You are a householder; therefore without money you are in distress. But as soon as He understands your position, He will certainly give you sufficient riches so that you can live very comfortably. Lord Kṛṣṇa is now the King of the Bhoja, Vṛṣṇi and Andhaka dynasties, and I have heard that He never leaves His capital city, Dvārakā. He is living there without outside engagements. He is so kind and liberal that He immediately gives everything, even His personal self, to any person who surrenders unto Him. Since He is prepared to give Himself personally to His devotee, there is nothing wonderful in giving some material riches. Of course, He does not give much material wealth to His devotee if the devotee is not very much fixed, but I think that in your case He knows perfectly well how much you are fixed in devotional service. Therefore He will not hesitate to award you some material benefit for the bare necessities of life.”

Krsna Book 90:

It is also said that Kṛṣṇa lived in Dvārakā as the husband of the goddess of fortune. Queen Rukmiṇī is the goddess of fortune, and all the other queens are her expansions. So Kṛṣṇa, the chief of the Vṛṣṇi dynasty, enjoyed with the goddess of fortune in full opulence. The queens of Kṛṣṇa are described as permanently youthful and beautiful. Although Kṛṣṇa had grandchildren and great-grandchildren, neither Kṛṣṇa nor His queens looked older than sixteen or twenty years of age. The young queens were so beautiful that when they moved they appeared like lightning moving in the sky. They were always dressed with excellent ornaments and garments and were always engaged in sportive activities like dancing, singing or playing ball on the roofs of the palaces. The dancing and tennis playing of girls in the material world are perverted reflections of the original pastimes of the original Personality of Godhead, Kṛṣṇa, and His wives.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.2:

She was the goddess of fortune, Sītā-devī. In this way the demon brought about his own destruction.

But now, in modern times, Rāvaṇa's dynasty has multiplied into millions. This has given rise to many different opinions, which have made the demons inimical toward one another. Thus they are all competing tooth and nail, trying to kidnap the goddess of fortune, Sītā-devī. Each one is thinking, "I am the most cunning, and so I will enjoy Sītā-devī all by myself." But like Rāvaṇa, all these demons, along with their entire families, are being destroyed. So many powerful leaders like Hitler have come, but enamoured by the illusion of enjoying and exploiting the Supreme Lord's energy and consort—Sītā-devī, the goddess of fortune—all of them have been thwarted and crushed in the past, are being thwarted and crushed in the present, and will be thwarted and crushed in the future.

Mukunda-mala-stotra (mantras 1 to 6 only)

Mukunda-mala-stotra mantra 2, Translation:

All glories to this Personality of Godhead known as the son of Śrīmatī Devakī devī! All glories to Lord Śrī Kṛṣṇa, the brilliant light of the Vṛṣṇi dynasty! All glories to the Personality of Godhead, the hue of whose soft body resembles the blackish color of a new cloud! All glories to Lord Mukunda, who removes the burdens of the earth!

Mukunda-mala-stotra mantra 2, Purport:

Therefore King Kulaśekhara, knowing how pleased the Lord is to be addressed by a name indicating His transcendental relationships with His intimate devotees, and knowing also the potency of the name Kṛṣṇa, has chosen to glorify the Lord by addressing Him as Devakī-nandana and Kṛṣṇa. The king also addresses Him as Vṛṣṇi-vaṁśa-pradīpa ("the brilliant light in the Vṛṣṇi dynasty") because millions of generations of the Vṛṣṇi dynasty became sanctified by the Lord's appearance within it. The śāstras state that a family in which a pure devotee is born is sanctified for one hundred generations of ancestors and descendants. And the śāstras also state that every place within a radius of one hundred miles from where a devotee is born becomes sanctified. If a devotee can sanctify the place and family of his birth so extraordinarily, then what to speak of how completely the Lord can sanctify the place and family in which He chooses to take His birth.