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Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Intoduction:

(Originally delivered as five morning lectures on Caitanya-caritāmṛta—the authoritative biography of Lord Caitanya Mahāprabhu, by Kṛṣṇadāsa Kavirāja Gosvāmī—before the International Society for Krishna Consciousness, New York City, April 10-14, 1967.)

Teachings of Lord Caitanya, Chapter Intoduction:

Although Caitanya is Śrī Kṛṣṇa Himself, He appears as a devotee to teach people in general how to love Kṛṣṇa. Similarly, Advaitācārya appeared just to distribute the knowledge of Kṛṣṇa consciousness. Thus he is also the Lord incarnated as a devotee. Kṛṣṇa is manifested in five different expansions, and He and all of His associates appear as devotees of the Supreme Lord in the form of Śrī Kṛṣṇa Caitanya, Nityānanda, Advaitācārya, Gadādhara, Śrīvāsa and others.

Teachings of Lord Caitanya, Chapter 1:

The transcendental rasas, or relationships, can be divided into five. The initial stage is called śānta-rati, wherein one who is liberated from material contamination appreciates the greatness of the Supreme Personality of Godhead.

Teachings of Lord Caitanya, Chapter 1:

Besides these five primary rasas, or relationships, there are seven secondary rasas which consist of laughing, having wonderful visions, entering into a chivalrous relationship, experiencing pity, feeling anger and experiencing ghastliness and devastation. For example, Bhīṣma related to Kṛṣṇa as a warrior in the chivalrous rasa. Hiraṇyakaśipu, however, experienced an exchange of the ghastly and devastating rasa. The five primary rasas constantly remain within the heart of the pure devotee, and the seven secondary rasas sometimes appear and disappear to enrich the flavors and tastes of the primary ones. After enriching the primary rasas, they disappear.

Teachings of Lord Caitanya, Chapter 1:

In the five principal transcendental relationships, awe and veneration are sometimes impediments obscuring the Lord's actual greatness and sometimes they actually impede one's service to the Lord. When there is friendship, paternal affection and conjugal love, however such awe and veneration are reduced.

Teachings of Lord Caitanya, Chapter 1:

The Lord instructed Śrīla Rūpa Gosvāmī to write the transcendental literature named Bhakti-rasāmṛta-sindhu, the science of devotional service, and indicate therein the substance of these five transcendental relationships.

Teachings of Lord Caitanya, Chapter 2:

Five items—time, worship, offering of respect, offering of oblation into the fire and offering of food to a brāhmaṇa—comprise puraścaryā. This and other rituals are mentioned in the hari-bhakti-vilāsa, the authoritative book of directions.

Teachings of Lord Caitanya, Chapter 7:

Because almost all of these twenty-five līlā-avatāras appear in one day of Brahmā, which is called a kalpa, they are sometimes called kalpa-avatāras. Out of these, the incarnation of Haṁsa and Mohinī are not permanent, but Kapila, Dattātreya, Ṛṣabha, Dhanvantari and Vyāsa are five eternal forms, and they are more celebrated. The incarnations of the tortoise Kūrma, the fish Matsya, Nara-nārāyaṇa, Varāha, Hayaśīrṣa, Pṛśnigarbha, and Balarāma are considered to be incarnations of vaibhava. Similarly, there are three guṇa-avatāras, or incarnations of the qualitative modes of nature, and these are Brahmā, Viṣṇu and Śiva.

Teachings of Lord Caitanya, Chapter 8:

Known as the Mahā-Viṣṇu, He lies within the Causal Ocean, and it is He who is the original incarnation in the material world. He is the Lord of time, nature, cause and effect, mind, ego, the five elements, the three modes of nature, the senses and the universal form. Although He is master of all objects movable and immovable in the material world, He is totally independent.

Teachings of Lord Caitanya, Chapter 10:

After conquering Cupid's pride, the Lord engages in the rāsa dance as the new Cupid. He is also known as Madana-mohana because of His ability to conquer the minds of women with His five arrows called form, taste, smell, sound and touch. The pearls of the necklace which hangs about the neck of Kṛṣṇa are as white as ducks, and the peacock feather which decorates His head is colored like a rainbow.

Teachings of Lord Caitanya, Chapter 10:

Due to the conditioned soul's eternal attitude of separation from Kṛṣṇa, the spell of material energy awards him two kinds of bodily existence—the gross body consisting of five elements, and the subtle body consisting of mind, intelligence and ego. Being covered by these two bodies, the conditioned soul eternally suffers the pangs of material existence known as the threefold miseries.

Teachings of Lord Caitanya, Chapter 12:

To these thirty-five items, another four can be added: (1) marking one's body with sandalwood pulp to show that one is a Vaiṣṇava, (2) painting one's body with the holy names of the Lord, (3) covering one's body with the remnants of the Deity covers, (4) accepting caraṇāmṛta, the water which washes the Deity. These four additional items make thirty-nine items for devotional service in all, and out of all of these the following five are most important: (1) to associate with devotees, (2) to chant the holy name of the Lord, (3) to hear Śrīmad-Bhāgavatam, (4) to live in a holy place such as Mathurā or Vṛndāvana, (5) to serve the Deity with great devotion.

Teachings of Lord Caitanya, Chapter 12:

These items are especially mentioned by Rūpa Gosvāmī in his book Bhakti-rasāmṛta-sindhu. The thirty-nine items above, plus these five items, total forty-four items. Add to these the twenty preliminary occupations and there are a total of sixty-four different items for conducting devotional service. One can adopt the sixty-four items with his body, mind and senses and thus gradually purify his devotional service. Some of the items are completely different, some are identical, and others appear to be mixed.

Teachings of Lord Caitanya, Chapter 12:

The last five items—mentioned after the first thirty-nine—are very important and essential. If one can simply discharge these five items, he can be elevated to the highest perfectional stage, even if he does not execute them perfectly. One may be able to perform one item or many items, according to one's capacity, but it is the principal factor of complete attachment to devotional service that makes one advance on the path. There are many devotees in history who have attained perfection in devotional service simply by discharging the duties of one item, and there are many other devotees, like Mahārāja Ambarīṣa, who executed all the items.

Teachings of Lord Caitanya, Chapter 14:

According to the various divisions and gradations of devotees, permanent devotional situations can be divided into five categories: (1) peacefulness, (2) service to Kṛṣṇa, (3) friendship with Kṛṣṇa, (4) parental affection toward Kṛṣṇa, and (5) conjugal love for Kṛṣṇa. Each division has its own different taste and relish, and a devotee situated in a particular division is happy in that position.

Teachings of Lord Caitanya, Chapter 14:

These fifty qualities or characteristics are fragmentally present in every living entity. When they are completely spiritually free and situated in their original condition, all these qualities can be perceived in human life in minute quantity. In Kṛṣṇa, however, they exist in totality. There are five other transcendental qualities (mentioned below) which can be seen in Viṣṇu, the Supreme Lord, and partially in Lord Śiva also, but they are not visible in ordinary living entities. These characteristics are as follows: (1) He is always situated in His original condition; (2) He is omniscient; (3) He is evergreen or always fresh; (4) He is eternally blissful; (5) He is conversant and is the master of all perfection. Besides these five transcendental characteristics, there are five others which can be seen in the spiritual sky, especially in the Vaikuṇṭha planets where Nārāyaṇa is the predominating Deity. These are: (1) He has inconceivable qualities; (2) He is able to sustain innumerable universes; (3) He is the seed of all incarnations; (4) He grants the highest perfection to those enemies whom He kills; (5) He is the most attractive of self-realized persons.

Teachings of Lord Caitanya, Chapter 15:

As far as material enjoyment is concerned, there are so many varieties that no one can enumerate them. As far as perfections in mystic power are concerned, there are eighteen, and as far as types of liberation from material bondage are concerned, there are five. The state of being where all these varieties of enjoyment are conspicuous by their absence is called ahaitukī. The ahaitukī qualification is especially mentioned because by the ahaitukī service of the Lord, one can achieve the favor of the Lord.

Teachings of Lord Caitanya, Chapter 16:

The Lord then told Sanātana Gosvāmī that the association of good devotees, engagement in the transcendental service of the Lord, the understanding of Śrīmad-Bhāgavatam, the chanting of the holy name of the Lord, and residence in a holy place like Vṛndāvana or Mathurā are all very important for elevation to the transcendental plane. One need not attain all five of these items; if one is expert in just one of them, he will, without fail, be elevated to the stage of love of Godhead. One who is actually intelligent gives up all material desires and engages in the transcendental service of Kṛṣṇa.

Teachings of Lord Caitanya, Chapter 16:

Lord Caitanya also described different methods for worshiping the Lord, which are the methods of the fivefold paraphernalia and fifty-fold paraphernalia. He described how one should worship the Lord by offering Him ārati five times a day, and He described how one should offer food to Kṛṣṇa and lay Him down on the bed. Lord Caitanya also spoke of the effect of going to holy places where there are different temples of the Lord and seeing the form of God in the temple.

Teachings of Lord Caitanya, Chapter 17:

The supremely powerful Lord Kṛṣṇa is manifest in five different potencies. Although He is one without a second, in order to serve five specific spiritual purposes, He is manifest in five ways. Such diversity is eternal and blissful, in contrast to the conception of monotonous oneness. From Vedic literatures we can understand that the Absolute Truth, the Supreme Personality of Godhead, eternally exists with His diverse energies. Lord Caitanya appeared with full diverse energies, and they are five in number; therefore Lord Caitanya is said to be Kṛṣṇa with diverse energies.

Teachings of Lord Caitanya, Chapter 17:

There is no difference between the energy and the energetic in regard to the Lord's appearance as Śrī Caitanya Mahāprabhu and His four associates—Nityānanda Prabhu, Advaita Prabhu, Gadādhara, and Śrīvāsa. Amongst these five diverse manifestations of the Supreme Lord (as the Lord Himself and His incarnation, expansion and energies) there is no spiritual difference. They are five in one Absolute Truth. For the sake of relishing transcendental flavors in the Absolute Truth, there are five diverse manifestations. These are called the form of a devotee, the identity of a devotee, the incarnation of a devotee, the pure devotee and devotional energy.

Teachings of Lord Caitanya, Chapter 17:

Out of the five diversities in the Absolute Truth, the form of Lord Caitanya is that of the original Personality of Godhead, Kṛṣṇa. Lord Nityānanda is the manifestation of the first expansion of the Supreme Lord. Similarly, Advaita Prabhu is an incarnation of the Supreme Lord. These three—Caitanya, Nityānanda and Advaita—belong to the category of Viṣṇu-tattva, or the Supreme Absolute Truth. Śrīvāsa represents the pure devotee, and Gadādhara represents the internal energy of the Lord for the advancement of pure devotion. Therefore Gadādhara and Śrīvāsa, although included in Viṣṇu-tattva, are dependent, diverse energies of the Supreme Lord.

Teachings of Lord Caitanya, Chapter 17:

We make a great mistake if we accept Lord Caitanya as a conditioned soul. He is to be understood as the Supreme Absolute Truth, the Personality of Godhead, Śrī Kṛṣṇa Himself. It is therefore said of Lord Caitanya in Caitanya-caritāmṛta: "Kṛṣṇa is now present in His five diverse manifestations." Unless one is situated in uncontaminated goodness, it is very difficult to understand Lord Caitanya as the Supreme Personality of Godhead Himself.

Teachings of Lord Caitanya, Chapter 17:

One should test by consulting scriptures and by seeing the activities of the person in question. One should not, however, mistake Lord Caitanya and His five diverse manifestations as ordinary human beings. Lord Caitanya is the Supreme Personality of Godhead, Kṛṣṇa Himself. The beauty of Lord Caitanya is that although He is the Supreme Lord, He came as a great devotee to teach all conditioned souls how devotional service should be rendered.

Teachings of Lord Caitanya, Chapter 17:

By analytically studying the five diverse manifestations of the Supreme Lord, we can come to know that Lord Śrī Caitanya Mahāprabhu is the Supreme Absolute and that Lord Nityānanda is an immediate expansion of the Supreme Absolute Truth. We can also come to understand that Advaita Prabhu is also in the category of the Supreme Personality of Godhead but is subordinate to Lord Caitanya and Nityānanda Prabhu.

Teachings of Lord Caitanya, Chapter 18:

A person properly initiated by a bona fide spiritual master and engaged in chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare gradually becomes freed from the conception of "I" and "mine" and becomes attached to the Lord's transcendental loving service in one of the five transcendental relationships. Such transcendental service is not a subject matter for gross and subtle bodies.

Teachings of Lord Caitanya, Chapter 20:

In Bhagavad-gītā (BG 7.4) it is clearly stated that earth, water, fire, air and ether are the five principal gross elements of the material world and that mind, intelligence and false ego are the three subtle elements. All material nature is divided into these eight elements which together comprise the inferior nature, or energy, of the Lord.

Teachings of Lord Caitanya, Chapter 23:

Just as the five gross elements of nature—namely earth, water, fire, air and ether—are both within and without all living beings in this world, the Supreme Lord is both inside and outside this existence, and those who are His devotees can realize this.

Teachings of Lord Caitanya, Chapter 23:

Unscrupulous people go at once to the Tenth Canto, especially to the five chapters which describe the Lord's rāsa dance. However, this portion of Śrīmad-Bhāgavatam is the most confidential part of that great literature. Unless one is thoroughly accomplished in the transcendental knowledge of the Lord, he is sure to misunderstand the Lord's worshipable transcendental pastimes in the rāsa dance and the Lord's love affairs with the gopīs.

Teachings of Lord Caitanya, Chapter 26:

One who does not understand the transcendental nature of the body of Kṛṣṇa becomes Kṛṣṇa's enemy and defies or fights with Him. The enemies eventually merge into the Lord's Brahman effulgence. Such mukti or liberation into the Brahman effulgence is never desired by the Lord's devotees. There are five kinds of liberation: (1) attaining the planet where the Lord resides, (2) associating with the Lord, (3) attaining a transcendental body like the Lord's, (4) attaining opulence like the Lord, and (5) merging into the existence of the Lord. A devotee has no particular interest in any of these types of liberation.

Teachings of Lord Caitanya, Chapter 27:

When Lord Caitanya visited the southern part of India, He first went to the great temple known as Jiyara-nṛsiṁha-kṣetra. This temple is situated in a place known as Siṁhācalam, five miles from the Viśākhāpattana railway station.

Teachings of Lord Caitanya, Chapter 29:

Caitanya-caritāmṛta states that earth, water, fire, air and ether (the five gross elements) are developed from subtle forms to grosser forms. For example, sound is found in ether, but in air there is sound and touch. When fire is added, there is sound, touch and form as well. When water is added, there is sound, touch, form and taste, and when earth is added, there is sound, touch, form, taste and smell. Just as various characteristics develop in the progression from ether down to earth, so the five characteristics of devotion develop and are all found in the relationship of conjugal love. Thus the relationship with Kṛṣṇa in conjugal love is accepted as the highest perfectional stage of love of God.

Teachings of Lord Caitanya, Chapter 31:

The decorative transcendental pleasure potency manifests nine symptoms. Five of these are manifested by the expansion of Her personal beauty, which is adorned with garlands of flowers. Her patient calmness is compared with a covering of cloths which have been cleansed by camphor. Her confidential agony for Kṛṣṇa is the knot in Her hair, and the mark of tilaka on Her forehead is Her fortune.

Nectar of Devotion

Nectar of Devotion Preface:

In the beginning one is trained according to the principles of regulation under the guidance of the ācārya, or spiritual master, and gradually, when one is elevated, devotional service becomes automatic and spontaneous eagerness to serve Kṛṣṇa. There are twelve kinds of rasas, as will be explained in this book, and by renovating our relationship with Kṛṣṇa in five primary rasas we can live eternally in full knowledge and bliss.

Nectar of Devotion Preface:

Our love can be fully satisfied only when it is reposed in Kṛṣṇa. This theme is the sum and substance of The Nectar of Devotion, which teaches us how to love Kṛṣṇa in five different transcendental mellows.

Nectar of Devotion 1:

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

Nectar of Devotion 1:

In the Nārada-pañcarātra it is also said that any person who has developed even a small amount of devotional service doesn't care a fig for any kind of happiness derived from religiousness, economic development, sense gratification or the five kinds of liberation. Any kind of happiness derived from religiousness, economic development, liberation or sense gratification cannot even dare to enter into the heart of a pure devotee.

Nectar of Devotion 4:

In the Ninth Canto of the Bhāgavatam, Fourth Chapter, verse 67, the Lord of Vaikuṇṭha replies to Durvāsā Muni thus: "My pure devotees are always satisfied being engaged in devotional service, and therefore they do not aspire even after the five liberated stages, which are (1) to be one with Me, (2) to achieve residence on My planet, (3) to have My opulences, (4) to possess bodily features similar to Mine and (5) to gain personal association with Me. So when they are not interested even in these liberated positions, you can know how little they care for material opulences or material liberation."

Nectar of Devotion 4:

From the above statement it is found that a devotee is not after any of the stages of liberation. There are five stages of liberation, already explained as being (1) to become one with the Lord, (2) to live on the same planet as the Lord, (3) to obtain the same bodily features as the Lord, (4) to have the same opulences as the Lord and (5) to have constant association with the Lord. Out of these five liberated stages, the one which is known as sāyujya, or to merge into the existence of the Lord, is the last to be accepted by a devotee. The other four liberations, although not desired by devotees, still are not against the devotional ideals.

Nectar of Devotion 5:

The same thing is still more emphatically confirmed in Śrīmad-Bhāgavatam, Eleventh Canto, Fifth Chapter, verse 41, in which Karabhājana Muni addresses Mahārāja Nimi as follows: "My dear King, if someone gives up his occupational duties as they are prescribed for the different varṇas and āśramas, but takes complete shelter, surrendering himself unto the lotus feet of the Lord, such a person is no more a debtor, nor has he any obligation to perform the different kinds of activities we render to the great sages, ancestors, living entities and family and society members. Nor has he any need to bother executing the five kinds of yajñās (sacrifices) for becoming free from sinful contamination. Simply by discharging devotional service, he is freed from all kinds of obligations."

Nectar of Devotion 6:

Now, the total regulative principles come to an aggregate of sixty-four items. As we have mentioned, the first are the primary ten regulative principles. Then come the secondary ten regulative principles, and added to these are forty-four other activities. So all together there are sixty-four items for discharging the regulative practice of devotional service. Out of these sixty-four items, five items—namely worshiping the Deity, hearing Śrīmad-Bhāgavatam, associating among the devotees, saṅkīrtana, and living in Mathurā—are very important.

Nectar of Devotion 11:

In the Mahābhārata, Draupadī says, "My dear Govinda, Your promise is that Your devotee can never be vanquished. I believe in that statement, and therefore in all kinds of tribulations I simply remember Your promise, and thus I live." The purport is that Draupadī and her five husbands, the Pāṇḍavas, were put into severe tribulations by their cousin-brother Duryodhana, as well as by others. The tribulations were so severe that even Bhīṣmadeva, who was both a lifelong brahmacārī and a great warrior, would sometimes shed tears thinking of them.

Nectar of Devotion 13:

Rūpa Gosvāmī has stated that five kinds of devotional activities—namely residing in Mathurā, worshiping the Deity of the Lord, reciting Śrīmad-Bhāgavatam, serving a devotee and chanting the Hare Kṛṣṇa mantra—are so potent that a small attachment for any one of these five items can arouse devotional ecstasy even in a neophyte.

Nectar of Devotion 17:

This ecstatic love for Kṛṣṇa can be divided into five divisions, which will be described by Śrī Rūpa Gosvāmī later on.

Nectar of Devotion 20:

In this division of Bhakti-rasāmṛta-sindhu there are five general topics: (1) vibhāva—special symptoms or causes of ecstasy, (2) anubhāva—subsequent ecstasy, (3) sāttvika-bhāva—constitutional or existential ecstasy, (4) vyabhicārī-bhāva—aggressive ecstasy and (5) sthāyi-bhāva—fervent or continuous ecstasy.

Nectar of Devotion 20:

There are eight transcendental symptoms found in the body during ecstasy, and all of them are possible only by a mixture of the above—mentioned five ecstatic divisions. Without some mixture of these five ecstatic principles, one cannot relish transcendental bliss. The cause or basis for relishing transcendental mellow is exactly what we mean by vibhāva. This vibhāva is divided into two—namely, basic and impelling, or impetus—giving.

Nectar of Devotion 21:

Besides all of the above-mentioned fifty qualities, Lord Kṛṣṇa possesses five more, which are sometimes partially manifested in the persons of Lord Brahmā or Lord Śiva. These transcendental qualities are as follows: (51) changeless; (52) all-cognizant; (53) ever fresh; (54) sac-cid-ānanda (possessing an eternal blissful body); (55) possessing all mystic perfections.

Nectar of Devotion 21:

Kṛṣṇa also possesses five other qualities, which are manifest in the body of Nārāyaṇa, and they are listed as follows. (56) He has inconceivable potency. (57) Uncountable universes generate from His body. (58) He is the original source of all incarnations. (59) He is the giver of salvation to the enemies whom He kills. (60) He is the attractor of liberated souls. All these transcendental qualities are manifest wonderfully in the personal feature of Lord Kṛṣṇa.

Nectar of Devotion 21:

There is highness in five parts of His body: His nose, arms, ears, forehead and thighs. In five parts of His body there is fineness: His skin, the hairs on His head and on the other parts of His body, His teeth and His fingertips. The aggregate of all these bodily features is manifest only in the bodies of great personalities.

Nectar of Devotion 21:

A person whose word of honor is never broken is called truthful. Kṛṣṇa once promised Kuntī, the mother of the Pāṇḍavas, that He would bring her five sons back from the Battlefield of Kurukṣetra. After the battle was finished, when all the Pāṇḍavas had come home, Kuntī praised Kṛṣṇa because His promise was so nicely fulfilled.

Nectar of Devotion 21:

Kāliya was residing within the water of the Yamunā, and as a result the back portion of that river had become poisoned. Thus so many cows who had drunk the water had died. Therefore Kṛṣṇa, even though He was only four or five years old, dipped Himself into the water, punished Kāliya very severely and then asked him to leave the place and go elsewhere.

Nectar of Devotion 22:

Another name for salvation is apavarga. Apavarga is the opposite of pavarga, or the various miserable conditions of material existence. The word pa-varga indicates the combination of five Sanskrit letters: pa, pha, ba, bha and ma. These letters are the first letters of the words for five different conditions as described below. The first letter, pa, comes from the word parābhava, which means "defeat." In this material struggle for existence, we are simply meeting defeat.

Nectar of Devotion 25:

It is described that Kṛṣṇa, the enemy of Kaṁsa, has sixty-four transcendental qualities, and all of the ever-liberated souls who accompany the Lord have the first fifty-five of the qualities, without any doubt. Such devotees are related to the Supreme Personality of Godhead in any of five transcendental mellows—namely neutrality, servitorship, friendship, parenthood and conjugal love. These relationships with the Lord are eternal, and therefore nitya-siddha devotees do not have to strive to attain the perfectional stage by executing regulative devotional principles. They are eternally qualified to serve Kṛṣṇa.

Nectar of Devotion 26:

It is said that even when Kṛṣṇa was a boy of five He manifested such youthful energies, but learned scholars do not explain them because of the absence of suitable age. Kṛṣṇa was beautiful because every part of His body was perfectly arranged without any defect.

Nectar of Devotion 26:

Kṛṣṇa used to put a vaijayantī garland around His neck. This vaijayantī garland is made of flowers of at least five different colors. Such a garland was always long enough to touch Kṛṣṇa's knees or feet. Besides this garland of flowers, there were other kinds of flower garlands too—sometimes decorating His head, sometimes hanging around His neck and chest. Artistic paintings with sandalwood pulp and colored sandalwood were also to be found on the body of Kṛṣṇa.

Nectar of Devotion 28:

When the ecstatic symptoms cannot be checked and they simultaneously appear in four or five different categories, this stage of ecstatic love is called shining. The example is cited, in this connection, that when the sage Nārada saw Lord Kṛṣṇa standing before him, his body became so stunned that he stopped playing on his vīṇā. Because of his faltering voice, he could not offer any prayers to Kṛṣṇa, and his eyes filled with tears. Thus, Nārada's ability to see Kṛṣṇa was also obstructed.

Nectar of Devotion 29:

The first five kinds of relationships are called direct, and the other seven are called indirect. Some way or other, the demon must have had some relationship with Kṛṣṇa, because these symptoms developed when he heard that Kṛṣṇa had already killed Kaṁsa. Śrīla Rūpa Gosvāmī remarks that there is also transcendental excellence in this kind of symptom.

Nectar of Devotion 32:

Contradictory ecstatic love is called selfish. That ecstatic love which can adjust all contradictory or noncontradictory symptoms is called direct selfless love. These selfless symptoms can again be divided into five groups: neutrality, servitude, fraternity, parenthood and conjugal love. Such ecstatic love assumes a particular mode in contact with different objects of love.

Nectar of Devotion 34:

Direct devotional service is divided into five transcendental humors or flavors, and indirect devotional service is divided into seven transcendental humors. Direct devotional services are as follows: neutrality, servitude, fraternity, paternity and conjugal love. Indirect devotional service is divided into laughter, compassion, anger, chivalry, dread, astonishment and ghastliness.

Nectar of Devotion 34:

Sustenance, manifestation, expansion, reflection and lamentation are the five visible symptoms in exchanges of ecstatic love. The test of devotional service can therefore be made in terms of these five symptoms. In the devotional service of neutrality there is sustenance, in chivalrous devotional service there is expansion, in compassionate devotional service there is reflection, in angry devotional service there is lamentation, and so on.

Nectar of Devotion 35:

Srila Rupa Goswami offers his respectful prayers to the eternal Supreme Personality of Godhead, who is always so beautiful and for whom the pure devotees are always engaged in loving transcendental service. This third division of Bhakti-rasāmṛta-sindhu describes the five primary kinds of devotional service—namely neutrality, servitude, fraternity, parenthood and conjugal love. These five items will be very elaborately explained here, and thus they have been figuratively described as the five waves on the western side of this ocean of the nectar of devotion.

Nectar of Devotion 35:

So these great saints have been living for millions of years now, but still they appear to be just like boys of four or five years. Their complexions are very fair, there is an effulgence in their bodies, and they always travel naked. These four saintly persons almost always remain together.

Nectar of Devotion 41:

How the sons of Pāṇḍu, the Pāṇḍavas, enjoy Kṛṣṇa's association is described as follows: "When Śrī Kṛṣṇa arrived in Indraprastha, the capital of the Kurus, Mahārāja Yudhiṣṭhira immediately came out to smell the flavor of Kṛṣṇa's head." It is the Vedic custom that a superior smells the heads of his subordinates when the subordinates offer respect to the superior by touching his feet. Similarly, Arjuna and Bhīma embraced Kṛṣṇa with great jubilation, and the two younger brothers, namely Nakula and Sahadeva, touched the lotus feet of Kṛṣṇa with tears in their eyes and offered their respects. In this way all the five Pāṇḍava brothers enjoyed the fraternal friendship of Kṛṣṇa in transcendental mellow. Of the five Pāṇḍavas, Arjuna is the most intimately connected with Kṛṣṇa. He has a nice bow called Gāṇḍīva in his hand. His thighs are compared to the trunks of elephants, and his eyes are always reddish.

Nectar of Devotion 42:

Learned scholars have divided Kṛṣṇa's age into three periods: the age up through five years is called kaumāra, the age from the sixth through the tenth year is called paugaṇḍa, and the age from the eleventh through fifteenth year is called kaiśora. While Kṛṣṇa is spending His days as a cowherd boy, He is in the kaumāra and paugaṇḍa ages. In the kaiśora age, when Kṛṣṇa appeared in Gokula, He acted as a cowherd boy, and then, when He was sixteen, He went to Mathurā to kill Kaṁsa.

Nectar of Devotion 42:

Subala once addressed Kṛṣṇa thus: "My dear Kṛṣṇa, You are very cunning. You can understand the thoughts of others; therefore I am whispering within Your ear that all of these five gopīs, who are most beautiful, have been attracted by Your dress. And I believe that Cupid has entrusted them with the responsibility of conquering You."

Nectar of Devotion 42:

Pārvatī, the wife of Lord Śiva, told her husband, "My dear Pañcamukha (five-faced), just look at the Pāṇḍavas! After hearing the sound of Kṛṣṇa's conchshell, known as Pāñcajanya, they have regained their strength and are just like lions."

Nectar of Devotion 42:

When Kṛṣṇa went to Mathurā to kill King Kaṁsa, all the cowherd boys became so afflicted by the separation that they almost died. When a person is dead it is said that he has given up the five elements, known as bhūtas, as the body again mixes with the five elements from which it was prepared. In this case, although the four elements earth, water, fire and ether were already gone, the remaining element, air, was still very prominent and was blowing through their nostrils furiously.

Nectar of Devotion 49:

As already described, there are twelve different kinds of rasas, or ecstatic relationships which are shared with Kṛṣṇa. Five of these rasas are direct, and they are listed as neutrality, servitude, fraternal love, parental love and conjugal love. Seven of the rasas are indirect, and they are listed as humor, astonishment, chivalry, compassion, anger, dread and ghastliness. The five direct rasas are eternally manifested in the Vaikuṇṭha world, the spiritual kingdom, whereas the seven indirect rasas are eternally manifesting and unmanifesting in Gokula Vṛndāvana, where Kṛṣṇa displays His transcendental pastimes in the material world.

Nectar of Instruction

Nectar of Instruction 3, Purport:

All the parts of the instrument, including the electronic functions, are made from different combinations and interactions of the five basic types of material energy—namely, bhūmi, jala, agni, vāyu and ākāśa. The inventor used his brain to make this complicated machine, and his brain, as well as the ingredients, were supplied by Kṛṣṇa.

Nectar of Instruction 8, Purport:

Recollection, absorption, meditation, constant remembrance and trance are the five items of progressive kṛṣṇa-smaraṇa. At first, remembrance of Kṛṣṇa may be interrupted at intervals, but later remembrance proceeds uninterrupted. When remembrance is uninterrupted, it becomes concentrated and is called meditation.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

There are forty-four other items to be followed by the serious candidate, but Lord Caitanya has selected five as the most important. These were selected owing to the present conditions of civic life. They are as follows:

1. One should associate with the devotees. Association with devotees is made possible by hearing them attentively, by asking them relevant questions, by supplying them food and by accepting food from them, and by giving them charity and by accepting from them whatever they offer.

2. One should chant the holy name of the Lord in all circumstances. The chanting of the Lord's name is an easy and inexpensive process of realization. One can chant any of the innumerable names of the Lord at any time. One should try to avoid offenses. There are ten offenses which one can commit while chanting the transcendental names, and these should be avoided as far as possible, but in any event, one should try to chant the holy names of the Lord at all times.

3. One should hear the transcendental topics enunciated in the Śrīmad-Bhāgavatam. This hearing is made possible through platform lectures by bona fide devotees and by authorized translations of the Bhāgavatam.

4. One should make his home at Mathurā, the birthplace of Lord Kṛṣṇa. Or one may make his home as good as Mathurā by installing the Deity of the Lord to be worshiped by all members of the family after proper initiation from the spiritual master.

5. One should worship the installed Deity with attention and devotion so that the whole atmosphere of one's home becomes the replica of the Lord's abode. This is made possible by the direction of the spiritual master who knows the transcendental art and can show the candidate the proper method.

Easy Journey to Other Planets 1:

The above five items can be adopted by any man in any part of the world. Thus anyone can prepare himself for returning home, back to Godhead, by the simple method recognized by authorities such as Lord Śrī Caitanya Mahāprabhu, who specifically advented Himself to deliver the fallen souls of this age.

Easy Journey to Other Planets 1:

The whole process of transferring oneself to the spiritual sky involves gradually liquidating the material composition of the gross and subtle coverings of the spirit soul. The above-mentioned five items of devotional activities are so spiritually powerful that their performance by a devotee, even in the preliminary stage, can very quickly promote the sincere executor to the stage of bhāva (the stage just prior to love of Godhead), or emotion on the spiritual plane, which is transcendental to mental and intellectual functions.

Easy Journey to Other Planets 2:

At the time of death, one must be prepared. Students, for instance, prepare for two to five years in college, and the final test of their education is the examination. If they pass the examination, they get a degree. Similarly, in the subject of life, if we prepare for the examination at the time of death and pass it, then we are transferred to the spiritual world. Everything is examined at the time of death.

Krsna, The Supreme Personality of Godhead

Krsna Book Preface:

One can love Kṛṣṇa as the supreme unknown, as the supreme master, the supreme friend, the supreme child, the supreme lover. These are the five basic love rasas. One can also love Kṛṣṇa indirectly in seven different relationships, which are apparently different from the five primary relationships. All in all, however, if one simply reposes his dormant loving propensity in Kṛṣṇa, then his life becomes successful. This is not a fiction but is a fact that can be realized by practical application. One can directly perceive the effects that love for Kṛṣṇa has on his life.

Krsna Book Introduction:

Except the five Pāṇḍava brothers, everyone died on the Battlefield of Kurukṣetra. Mahārāja Parīkṣit was at that time within the womb of his mother. His father, Abhimanyu, the son of Arjuna, also died on the Battlefield of Kurukṣetra, and so Mahārāja Parīkṣit was a posthumous child.

Krsna Book 1:

As soon as the present body stops functioning and mixes with the five elements of material nature, the living entity within the body accepts another body, according to his present actions and reactions. It is just like when a man walks on the street: he puts forward his foot, and when he is confident that his foot is situated on sound ground, he lifts the other foot.

Krsna Book 1:

Accepting and rejecting is the process of the mind in contact with the five objects of sense gratification—form, taste, smell, sound and touch. In its speculative way, the mind comes in touch with the objects of sense gratification, and when the living entity desires a particular type of body, he gets it. Therefore, the body is an offering by the laws of material nature.

Krsna Book 2:

This material world is composed of five principal elements—earth, water, fire, air and ether—and all such elements are emanations from Kṛṣṇa. The material scientists accept these five primary elements as the cause of the material manifestation, but the elements in their gross and subtle states are produced by Kṛṣṇa. The living entities who are working within this material world are products of His marginal potency.

Krsna Book 2:

Practically all material work is performed in ignorance, but because there are three qualities, sometimes the quality of ignorance is covered with goodness or passion. The taste of these material fruits is accepted through five senses. The five sense organs through which knowledge is acquired are subjected to six kinds of whips: lamentation, illusion, infirmity, death, hunger and thirst.

Krsna Book 3:

We can understand Your entrance and nonentrance from material examples. The total material energy remains intact even after being divided into sixteen elements. The material body is nothing but the combination of the five gross elements—namely earth, water, fire, air and ether. Whenever there is a material body, it appears that such elements are newly created, but actually the elements are always existing outside of the body.

Krsna Book 3:

After many millions of years, when Lord Brahmā comes to the end of his life, the annihilation of the cosmic manifestation takes place. At that time the five elements—namely earth, water, fire, air and ether—enter into the mahat-tattva. The mahat-tattva then enters, by the force of time, into the nonmanifested total material energy, the total material energy enters into the energetic pradhāna, and the pradhāna enters into You.

Krsna Book 12:

The killing of Aghāsura took place when Kṛṣṇa and all His boyfriends were under five years old. Children under five years old are called kaumāra, from five years up to the tenth year they are called paugaṇḍa, and from the tenth year up to the fifteenth year they are called kaiśora. After the fifteenth year, boys are called youths. For one year there was no discussion of the incident of the Aghāsura demon in the village of Vraja. But when the boys attained their sixth year, they informed their parents of the incident with great wonder.

Krsna Book 18:

Vṛndāvana is such a nice place. Flowers are always blooming, and there are even various kinds of decorated deer. Birds are chirping, peacocks are crowing and dancing, and bees are humming. The cuckoos there sing nicely in five kinds of tunes.

Krsna Book 47:

This all-pervasiveness of Kṛṣṇa is explained in the Bhagavad-gītā, in both the Ninth and Seventh chapters. In the Ninth Chapter Kṛṣṇa is described as all-pervasive in His impersonal feature; everything rests in Him, but He is not personally present everywhere. And in the Seventh Chapter it is stated that the five gross elements (earth, water, fire, air and sky) and the three subtle elements (mind, intelligence and ego) are all His inferior energies.

Krsna Book 48:

As the five material elements—earth, water, fire, air and sky—are distributed in everything manifested by different kinds of bodies, so You alone enter the various bodies created by Your own energy. You enter the body as the individual soul and, independently, as the Supersoul.

Krsna Book 48:

The five Pāṇḍavas are the sons of King Pāṇḍu, but Dhṛtarāṣṭra, due to Duryodhana's plans and designs, is not favorably disposed toward them. Kindly go there and study how Dhṛtarāṣṭra is dealing with the Pāṇḍavas.

Krsna Book 49:

After seeing the very opulent capital city, Akrūra met King Dhṛtarāṣṭra. He also saw grandfather Bhīṣma sitting with him. After meeting them, he went to see Vidura and then Kuntī, Akrūra's cousin. One after another, he saw King Bāhlīka and his son Somadatta, Droṇācārya, Kṛpācārya, Karṇa and Suyodhana. (Suyodhana is another name of Duryodhana.) Then he saw the son of Droṇācārya, Aśvatthāmā, as well as the five Pāṇḍava brothers and other friends and relatives living in the city.

Krsna Book 49:

Akrūra could understand very well that ill-motivated Dhṛtarāṣṭra was much inclined in favor of his own sons. In fact, Dhṛtarāṣṭra had already usurped the kingdom and was now intriguing to dispose of the five Pāṇḍava brothers.

Krsna Book 49:

Gradually Akrūra learned from Kuntī and Vidura that the sons of Dhṛtarāṣṭra were intolerant and envious of the five Pāṇḍava brothers because of their extraordinary learning in military science and their greatly developed bodily strength. The Pāṇḍavas acted as truly chivalrous heroes, exhibited all the good qualities of kṣatriyas and were very responsible princes, always thinking of the welfare of the citizens. Akrūra also learned that the envious sons of Dhṛtarāṣṭra had tried to kill the Pāṇḍavas by poisoning them.

Krsna Book 49:

Inside herself, Kuntī felt like a she-deer in the midst of tigers, and actually her position was like that. After the death of her husband, King Pāṇḍu, she was supposed to take care of the five Pāṇḍava children, but the sons of Dhṛtarāṣṭra were always planning to kill them. She was certainly living like a poor innocent animal in the midst of several tigers. Being a devotee of Lord Kṛṣṇa, she always thought of Him and expected that one day Kṛṣṇa would come and save them from their dangerous position.

Krsna Book 49:

My dear Govinda, at this time You are far away from me, yet I pray to surrender unto Your lotus feet. I am now grief-stricken with my five fatherless sons. I can fully understand that but for Your lotus feet there is no shelter or protection.

Krsna Book 49:

Vidura was also present, and both Akrūra and Vidura became very sympathetic to the mother of the Pāṇḍavas and began to solace her by glorifying her five sons, namely Yudhiṣṭhira, Arjuna, Bhīma, Nakula and Sahadeva.

Krsna Book 49:

Akrūra decided to return home and report on the strained circumstances in which he found Kuntī and her five sons. He first wanted to give good advice to Dhṛtarāṣṭra, who was so favorably inclined toward his own sons and unfavorably inclined toward the Pāṇḍavas. When King Dhṛtarāṣṭra was sitting among friends and relatives, Akrūra began to address him, calling him Vaicitravīrya.

Krsna Book 52:

The story of Kṛṣṇa's marriage with Rukmiṇī is described as follows. The King of Vidarbha, Mahārāja Bhīṣmaka, was very qualified and devoted. He had five sons and only one daughter. The first son was known as Rukmī; the second, Rukmaratha; the third, Rukmabāhu; the fourth, Rukmakeśa; and the fifth, Rukmamālī. The brothers had one young sister, Rukmiṇī.

Krsna Book 54:

Lord Kṛṣṇa, after hearing all these crazy words from Rukmī, immediately shot an arrow and severed the string of Rukmī’s bow, making him unable to use another arrow. Rukmī immediately took another bow and shot another five arrows at Kṛṣṇa. Being attacked for the second time, Kṛṣṇa again severed Rukmī’s bowstring. Rukmī took a third bow, and Kṛṣṇa again cut its string.

Krsna Book 54:

The friendly kings of the Kurus and the Pāṇḍavas were represented by Bhīṣma, Dhṛtarāṣṭra, the five Pāṇḍava brothers, King Drupada, King Santardana and Rukmiṇī’s father, Bhīṣmaka. Because of Kṛṣṇa's kidnapping Rukmiṇī, there was initially some misunderstanding between the two families, but Bhīṣmaka, King of Vidarbha, being approached by Śrī Balarāma and persuaded by many saintly persons, was induced to participate in the marriage ceremony of Kṛṣṇa and Rukmiṇī.

Krsna Book 58:

As mentioned in the last chapter, there was a great rumor that the five Pāṇḍava brothers, along with their mother, Kuntī, had died, according to the plan of the sons of Dhṛtarāṣṭra, in a fire accident in the house of lac in which they were living. But then the five brothers were detected at the marriage ceremony of Draupadī, so another rumor spread that the Pāṇḍavas and their mother were not dead.

Krsna Book 58:

The Yādavas who accompanied Kṛṣṇa to Hastināpura were also very respectfully received; specifically, Sātyaki, or Yuyudhāna, was also offered a nice seat. In this way, when everyone else was properly seated, the five brothers took their seats near Lord Kṛṣṇa.

Krsna Book 58:

After meeting with the five brothers, Lord Kṛṣṇa personally went to visit Śrīmatī Kuntīdevī, the mother of the Pāṇḍavas, who was also Kṛṣṇa's paternal aunt. In offering His respects to His aunt, Kṛṣṇa also touched her feet. Kuntīdevī’s eyes became wet, and, in great love, she feelingly embraced Lord Kṛṣṇa. She then inquired from Him about the well-being of her paternal family members—her brother Vasudeva, his wife and other members of the family.

Krsna Book 58:

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

Krsna Book 59:

The vibration of Lord Kṛṣṇa's conchshell sounded like a thunderbolt at the time of the dissolution of the whole cosmic manifestation. The demon Mura heard the vibration of the conchshell, awakened from his sleep and came out to see what had happened. He had five heads and had long been living within the water. The Mura demon was as brilliant as the sun at the time of the dissolution of the cosmos, and his temper was like blazing fire.

Krsna Book 59:

The demon Mura in his onslaught was like a big snake attacking Garuḍa. His angry mood was very severe, and he appeared ready to devour the three worlds. First of all he attacked the carrier of Kṛṣṇa, Garuḍa, by whirling and then throwing his trident, and through his five mouths he vibrated sounds like the roaring of a lion. These roaring vibrations spread all over the atmosphere until they extended all over the world and into outer space, up and down and out to the ten directions, rumbling throughout the entire universe.

Krsna Book 59:

My dear Lord, O Supreme Personality of Godhead, I know that earth, water, fire, air, sky, the five sense objects, mind, the senses and their deities, egotism and the total material energy—everything animate and inanimate in this phenomenal world—rests upon You. Since everything is produced of You, nothing can be separate from You.

Krsna Book 63:

When Bāṇāsura saw that his soldiers and commanders had been defeated, his anger only increased. He thought it wise to stop fighting with Sātyaki, Kṛṣṇa's commander in chief, and instead directly attack Lord Kṛṣṇa. Now having the opportunity to use his one thousand arms, he rushed toward Kṛṣṇa, simultaneously working five hundred bows and two thousand arrows. Such a foolish person could never measure Kṛṣṇa's strength.

Krsna Book 63:

As the result of these fruitive activities, a living entity takes his form. He acquires a particular nature packed up in a subtle body and gross body formed by the life air, the ego, the ten sense organs, the mind and the five gross elements. These then create the type of body which later becomes the root cause of various other bodies, which are acquired one after another by means of the transmigration of the soul.

Krsna Book 66:

As far as Pauṇḍraka was concerned, somehow or other he always thought of Lord Vāsudeva by falsely dressing himself in imitation of the Lord. Therefore Pauṇḍraka achieved sārūpya, one of the five kinds of liberation, and was thus promoted to the Vaikuṇṭha planets, where the devotees have the same bodily features as Viṣṇu, with four hands holding the four symbols.

Krsna Book 68:

After consultation and after receiving permission from the elder members of the Kuru dynasty, such as Bhīṣma and Dhṛtarāṣṭra, five great warriors—Karṇa, Śala, Bhūri, Yajñaketu and Duryodhana, the father of the girl—who were all mahā-rathīs and who were guided by the great fighter Bhīṣmadeva, attempted to arrest the boy Sāmba.

Krsna Book 69:

Knowingly or unknowingly, everyone, especially the householder, commits five kinds of sinful activities. When we receive water from a water pitcher, we kill many germs that are in it. Similarly, when we use a grinding machine or eat food, we kill many germs. When sweeping a floor or igniting a fire we kill many germs, and when we walk on the street we kill many ants and other insects.

Krsna Book 79:

Śailapura is one of the biggest districts in Mahārāṣṭra province. He then gradually proceeded toward Draviḍa-deśa. Southern India is divided into five parts, called Pañca-draviḍa. Northern India is also divided into five parts, called Pañca-gauḍa. All the important ācāryas of the modern age—namely Śaṅkarācārya, Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī and Nimbārka—advented themselves in these Draviḍa provinces. Lord Caitanya, however, appeared in Bengal, which is part of the five Gauḍa-deśas.

Krsna Book 82:

The Samanta-pañcaka pilgrimage site is celebrated because Lord Paraśurāma performed great sacrifices there after killing all the kṣatriyas in the world twenty-one times. When Lord Paraśurāma killed all the kṣatriyas, their accumulated blood flowed like a stream. Lord Paraśurāma dug five big lakes at Samanta-pañcaka and filled them with this blood.

Krsna Book 82:

“In the same way, the body of a living being is nothing but a composition of the five elements, and the living entity embodied in the material condition is also part and parcel of Me. The living entity is imprisoned in the material condition on account of his false conception of himself as the supreme enjoyer.

Krsna Book 85:

Lord Kṛṣṇa then gave a nice example in terms of the five material elements. The total material elements, namely the sky, air, fire, water and earth, are present in everything in the material world, whether in an earthen pot or in a mountain or in the trees or in an earring. These five elements are present in everything, in different proportions and quantities. A mountain is a gigantic form of the combination of these five elements, and a small earthen pot is made of the same elements, but in a smaller quantity.

Krsna Book 87:

Within the body there are five different departments of existence, known as anna-maya, prāṇa-maya, mano-maya, vijñāna-maya and, at last, ānanda-maya. In the beginning of life, every living entity is food conscious. A child or an animal is satisfied only by getting nice food. This stage of consciousness, in which the goal is to eat sumptuously, is called anna-maya.

Krsna Book 87:

From the Seventh Chapter of the Bhagavad-gītā we understand that the five gross elements—earth, water, fire, air and sky—plus the subtle elements—mind, intelligence and false ego—are the eight separated energies of the Supreme Lord. Beyond this inferior, material energy is a spiritual energy, known as the living entities. The living entities are accepted as the superior energy of the Lord.

Krsna Book 87:

We have to imagine that these universes, which according to our limited knowledge are expanded unlimitedly, are so great that the gross and subtle ingredients—the five elements of the cosmic manifestation, namely earth, water, fire, air and sky, along with the total material energy and false ego—are not only within the universe but cover the universe in seven layers, each layer ten times bigger than the previous one. In this way, each and every universe is very securely packed, and there are numberless universes.

Krsna Book 88:

Although the devotees of Lord Śiva are able to obtain many material acquisitions, we should know that such devotees are simply collecting products manufactured by the three qualities. The three qualities are again subdivided into sixteen, namely the ten senses (five working senses and five knowledge-acquiring senses), the mind, and the five elements (earth, water, air, fire and sky). These sixteen items are extensions of the three qualities. Material happiness or opulence means gratification of the senses, especially the genitals, the tongue and the mind.

Krsna Book 90:

Śrīla Śukadeva Gosvāmī has concluded the Ninetieth Chapter of the Tenth Canto of Śrīmad-Bhāgavatam by pointing out five particular excellences of Lord Kṛṣṇa. The first excellence is that before Lord Kṛṣṇa's appearance in the Yadu family, the river Ganges was known as the purest of all things; even impure things could be purified simply by touching the water of the Ganges.

Krsna Book 90:

The next excellence of Lord Kṛṣṇa's appearance was that although He apparently gave protection to the devotees and annihilated the demons, both the devotees and the demons achieved the same result. Lord Kṛṣṇa is the bestower of five kinds of liberation, of which sāyujya-mukti, or the liberation of becoming one with the Supreme, was given to demons like Kaṁsa, whereas the gopīs were given the chance to associate with Him personally.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.6:

It fine to vociferously support nonviolence, but in actual life one is compelled to commit acts of violence. One may succeed in avoiding many kinds of sin, but it is impossible to escape committing the five great sins called pañca-sūnā. While walking on the street we may crush many ants to death against our wishes.

Renunciation Through Wisdom 2.6:

At the time of death, our state of consciousness determines our next birth. Death destroys the body made up of the five gross elements, but the subtle body, consisting of mind, intelligence, and false ego, remains. As the air carries the scent of the place it blows over, so the soul carries a person's subtle body of mind, intelligence, and false ego, along with his state of consciousness, on to his next birth, and his body is determined accordingly.

Renunciation Through Wisdom 3.2:

According to the Vedas and the sages, the five gross elements are earth, water, fire, air, and ether. Material nature is produced from a combination of false ego (ahaṅkāra), the ingredients of the material energy (mahat-tattva), and the cause of the mahat-tattva (prakṛti). There are five knowledge-gathering senses and five working senses. The mind is the internal sense, the sixth knowledge-gathering sense. Form, taste, smell, touch, and sound are the five sense objects.

Renunciation Through Wisdom 3.2:

When these twenty-four ingredients interact the result is the transformation of material nature, which gives rise to the gross material body composed of five gross elements (pañca-mahābhūta), as a result of material desires, hate, enjoyment, lamentation, and so on. The shadow of consciousness in the form of mind and will are transformations of that field.

Renunciation Through Wisdom 4.4:

Wthout proper understanding, Dr. Radhakrishnan has given his opinion about the descent of the Lord's incarnation. He writes, "An avatāra is a descent of God into man and not an ascent of a man into God." What he means by "descent of God into man" is that the avatāras, or incarnations, possess physical bodies made up of the five gross elements. Of course, it remains to be clarified what he means by "not an ascent of man into God." Nowadays it is very much in vogue to designate a man as God. And it is not just a few who are said to be avataras: many philosophers go as far as to say that every human being is God. For the present we do not wish to delve into this subject.

Renunciation Through Wisdom 5.1:

Success in any activity depends on five essential factors: the place, the doer, the tools or senses, the endeavor, and finally the sanction of the Supreme Lord. Of these, the Supreme Lord's blessing is the most important. This sanction is enacted through the Supreme Lord's favorable supervision of His material energy, for it is by the Lord's will that material nature acts.

Message of Godhead

Message of Godhead 2:

The law books known as the smṛtis mention five kinds of sin which everyone inevitably commits, no matter how unwillingly. They are as follows: (1) Sins committed by itching, (2) sins committed by rubbing, (3) sins committed by starting a fire, (4) sins committed by pouring water from a pot, and (5) sins committed by cleaning the house. Even if we do not commit any intentional sins, we have to commit the above five kinds of sin, without a shadow of doubt. Thus, it is our duty to accept the remnants of offerings made to Viṣṇu, to escape the reactions of all sinful actions committed unconsciously and unavoidably.

Message of Godhead 2:

Because pleasing Kṛṣṇa has become our ultimate goal, all our activities have become spiritual activities. In a sacrifice there are five primary elements—namely, (1) the process of offering, (2) the offering itself, (3) the fire, (4) the sacrifice, and (5) the result of the sacrifice. When all of these elements become related with the Supreme Spirit, all of them become spiritualized; and at that time the whole thing becomes really a sacrifice. So when offered to the transcendental service of Śrī Kṛṣṇa, all the above-mentioned five elements become interrelated with Him, and thus they become totally spiritualized.

Light of the Bhagavata

Light of the Bhagavata 29, Purport:

There are five different kinds of mukti. Impersonalists prefer to merge into the existence of the Transcendence, but the personalists, or devotees, do not annihilate their individuality, and thus the devotees of the Lord individually enjoy spiritual variegatedness on the planets of the spiritual sky.

Light of the Bhagavata 43, Purport:

It may appear that a devotee of the Lord is becoming poorer and poorer in terms of material prosperity, but factually he is not. The typical example is the Pāṇḍavas. The five brothers, headed by King Yudhiṣṭhira, underwent all sorts of difficulties because of the conspiracy of their cousins, headed by Duryodhana. But in the long run King Yudhiṣṭhira was enthroned by Lord Śrī Kṛṣṇa, and his enemies were vanquished.

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

Mukunda-mala-stotra mantra 2, Purport:

Softness of the body is a sign of a great personality. The śāstras state that the following bodily features indicate a great personality: a reddish luster in seven places—the eyes, the palms, the soles, the palate, the lips, the tongue, and the nails; broadness in three places—the waist, the forehead, and the chest; shortness in three places—the neck, the thighs, and the genitals; deepness in three places—the voice, the intelligence, and the navel; highness in five places—the nose, the arms, the ears, the forehead, and the thighs; and fineness in five places—the skin, the hair on the head, the bodily hair, the teeth, and the fingertips. All these features are present in the body of the Lord.

Mukunda-mala-stotra mantra 4, Purport:

Out of the five kinds of salvation, advandva is the most abominable for a devotee. A pure devotee denounces such oneness with the Lord as worse than going to hell.

Narada-bhakti-sutra (sutras 1 to 8 only)

Narada Bhakti Sutra 8, Purport:

One should try to get out of illusion and be engaged in the factual service of Kṛṣṇa. Service to Kṛṣṇa utilizes all the senses, and when the senses are engaged in the service of Kṛṣṇa, they become purified. There are ten senses—five active senses and five knowledge-acquiring senses. The active senses are the power of talking, the hands, the legs, the evacuating outlet, and the generating organ. The knowledge-acquiring senses are the eyes, the ears, the nose, the tongue, and the sense of touch. The mind, the center of all the senses, is sometimes considered the eleventh sense.

Page Title:Five (Other Books)
Compiler:Visnu Murti
Created:11 of Sep, 2010
Totals by Section:BG=0, SB=0, CC=0, OB=132, Lec=0, Con=0, Let=0
No. of Quotes:132