Impious (CC and Other Books)

Expressions researched:
"impious" |"impiously"

CC Adi-lila

CC Adi 1.94, Purport:

The poetical comparison of Lord Caitanya and Lord Nityānanda to the sun and moon is very significant. The living entities are spiritual sparks, and their constitutional position is to render devotional service to the Supreme Lord in full Kṛṣṇa consciousness. So-called pious activities and other ritualistic performances, pious or impious, as well as the desire to escape from material existence, are all considered to be coverings of these spiritual sparks. The living entities must get free from these superfluous coverings and fully engage in Kṛṣṇa consciousness. The purpose of the appearance of Lord Caitanya and Lord Nityānanda is to dispel the darkness of the soul. Before Their appearance, all these superfluous activities of the living entities were covering Kṛṣṇa consciousness, but after the appearance of these two brothers, people's hearts are becoming cleansed, and they are again becoming situated in the real position of Kṛṣṇa consciousness.

CC Adi 7.110, Purport:

"The Māyāvāda philosophy," Lord Śiva informed his wife Pārvatī, "is impious (asac chāstra). It is covered Buddhism. My dear Pārvatī, in Kali-yuga I assume the form of a brāhmaṇa and teach this imagined Māyāvāda philosophy. In order to cheat the atheists, I describe the Supreme Personality of Godhead to be without form and without qualities. Similarly, in explaining Vedānta I describe the same Māyāvāda philosophy in order to mislead the entire population toward atheism by denying the personal form of the Lord." In the Śiva Purāṇa the Supreme Personality of Godhead told Lord Śiva:

dvāparādau yuge bhūtvā kalayā mānuṣādiṣu

svāgamaiḥ kalpitais tvaṁ ca janān mad-vimukhān kuru

"In Kali-yuga, mislead the people in general by propounding imaginary meanings for the Vedas to bewilder them." These are the descriptions of the Purāṇas.

CC Adi 9.41, Purport:

These ideas are the natural inheritance of a person born in India. India has many holy places of pilgrimage, such as Gayā, Benares, Mathurā, Prayāga, Vṛndāvana, Haridvāra, Rāmeśvaram and Jagannātha Purī, and still people go there by the hundreds and thousands. Although the present leaders of India are influencing the people not to believe in God, not to believe in a next life and not to believe in a distinction between pious and impious life, and although they are teaching them how to drink wine, eat meat and become supposedly civilized, people are nevertheless afraid of the four activities of sinful life—namely illicit sex, meat-eating, intoxication and gambling—and whenever there is a religious festival, they gather together by the thousands. We have actual experience of this. Whenever the Kṛṣṇa consciousness movement holds a saṅkīrtana festival in a big city like Calcutta, Bombay, Madras, Ahmedabad or Hyderabad, thousands of people come to hear. Sometimes we speak in English, but even though most people do not understand English, they nevertheless come to hear us. Even when imitation incarnations of Godhead speak, people gather in the thousands, for everyone who is born in the land of India has a natural spiritual inclination and is taught the basic principles of spiritual life; they merely need to be a little more educated in the Vedic principles.

CC Madhya-lila

CC Madhya 1.198, Purport:

"One travels throughout various species of life and eats all kinds of nonsense. Thus he spoils his existence." A man in material existence and attached to ku-viṣaya or su-viṣaya is in the same position as that of a worm in stool. After all, whether it be moist or dry, stool is stool. Similarly, material activities may be either pious or impious, but because they are all material, they are compared to stool. Worms cannot get out of stool by their own endeavor; similarly, those who are overly attached to material existence cannot get out of materialism and suddenly become Kṛṣṇa conscious. Attachment is there. As explained by Prahlāda Mahārāja in Śrīmad-Bhāgavatam (7.5.30):

matir na kṛṣṇe parataḥ svato vā

mitho ‘bhipadyeta gṛha-vratānām

adānta-gobhir viśatāṁ tamisraṁ

punaḥ-punaś-carvita-carvaṇānām

"Those who have made up their minds to remain in this material world and enjoy sense gratification cannot become Kṛṣṇa conscious. Because of their attachment to material activity, they cannot attain liberation, either by the instructions of superior persons or by their own endeavor or by passing resolutions in big conferences. Because their senses are uncontrolled, they gradually descend to the darkest regions of material existence to repeat the same process of birth and death in desirable or undesirable species of life."

CC Madhya 9.96, Purport:

“On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms and pastimes of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.”

The purport to this verse may be considered for further information on this subject.

CC Madhya 9.263, Purport:

I promise you this because you are My very dear friend. Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.” In this way one develops his original constitutional position of rendering loving service to the Lord.

One cannot be elevated to the highest platform of devotional service by karma-kāṇḍa or jñāna-kāṇḍa. Pure devotional service can be understood and attained only through the association of pure devotees. In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that there are two types of karma-kāṇḍa activities—pious and impious. Pious activities are certainly better than impious activities, but even pious activities cannot bring about ecstatic love of God, Kṛṣṇa. Pious and impious activities can bring about material happiness and distress, but there is no possibility of one's becoming a pure devotee simply by acting piously or impiously. Bhakti, devotional service, means satisfying Kṛṣṇa. In every revealed scripture, whether stressing jñāna-kāṇḍa or karma-kāṇḍa, the principle of renunciation is always praised. The ripened fruit of Vedic knowledge, Śrīmad-Bhāgavatam, is the supreme Vedic evidence.

CC Madhya 13.79, Translation:

“"Lord Śrī Kṛṣṇa is He who is known as jana-nivāsa, the ultimate resort of all living entities, and who is also known as Devakī-nandana or Yaśodā-nandana, the son of Devakī and Yaśodā. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious, as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopīs of Vṛndāvana. May He be all-glorious and happy!"

CC Madhya 15.169, Purport:

As soon as one fully surrenders to Kṛṣṇa, he becomes a Vaiṣṇava. In this verse from the Bhagavad-gītā Kṛṣṇa promises to relieve His devotee from all the reactions to sinful life. It is a fact that a fully surrendered Vaiṣṇava is completely out of the range of material infection. This is to say that he does not suffer the results of his previous pious or impious actions. Unless one is freed from sinful life, one cannot become a Vaiṣṇava. In other words, if one is a Vaiṣṇava, his sinful life is certainly ended. According to the Padma Purāṇa:

aprārabdha-phalaṁ pāpaṁ kūṭaṁ bījaṁ phalonmukham

krameṇaiva pralīyeta viṣṇu-bhakti-ratātmanām

"There are different stages of dormant reactions to sinful activities to be observed in a sinful life. Sinful reactions may be just waiting to take effect (phalonmukha), reactions may be still further dormant (kūṭa), or the reactions may be in a seedlike state (bīja). In any case, all types of sinful reactions are vanquished one after another if a person engages in the devotional service of Lord Viṣṇu."

CC Madhya 15.179, Purport:

When such a living entity comes under the jurisdiction of the material energy, he is sent into one of the innumerable material universes created by the material energy to give a chance to conditioned souls to fulfill their desires in the material world. Being very eager to enjoy the fruits of their activities, conditioned souls become involved in the actions and reactions of material life. Consequently they enjoy and suffer the results of karma. However, if a conditioned soul becomes Kṛṣṇa conscious, the karma of his pious and impious activities is completely destroyed. Simply by becoming a devotee, one is freed of all the reactions of karma. Similarly, simply by the desire of a devotee, a conditioned soul can attain liberation and transcend the results of karma. Since everyone can be liberated in this way, one may conclude that it is according to the sweet will of the devotee whether the material world exists or does not exist. Ultimately, however, it is not the sweet will of the devotee but the will of the Supreme Personality of Godhead, who, if He so desires, can completely annihilate the material creation. There is no loss on His part. The owner of millions of cows does not consider the loss of one she-goat. Similarly, Lord Kṛṣṇa is the proprietor of both the material and spiritual universes. The material world constitutes only one-fourth of His creative energy. If, according to the desire of the devotee, the Lord completely destroys the creation, He is so opulent that He will not mind the loss.

CC Madhya 22.88-90, Purport:

These verses, quoted from Śrīmad-Bhāgavatam (3.31.33–35), were spoken by Kapiladeva, an incarnation of the Supreme Personality of Godhead, to His mother. Herein Kapiladeva discusses pious and impious activities and the symptoms of those who are devoid of devotional service to Kṛṣṇa. Generally people do not know about the miserable conditions within the womb of a mother in any species of life. Due to bad association, one gradually falls into lower species. Association with women is greatly stressed in this regard. When one becomes attached to women or to those who are attached to women, one falls down into the lower species.

puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān

kāraṇaṁ guṇa-saṅgo ‘sya sad-asad-yoni-janmasu

"The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species." (Bhagavad-gītā 13.22)

CC Madhya 23.109, Translation and Purport:

“‘A devotee who is not dependent on others but is dependent solely on Me, who is clean inwardly and outwardly, who is expert, indifferent to material things, without cares and free from all pains, and who rejects all pious and impious activities is very dear to Me.

The word anapekṣa means that one should not be concerned with mundane people and should not depend upon them. One should depend solely on the Supreme Personality of Godhead and be free from material desires. One should also be clean, within and without. To be outwardly clean, one should regularly bathe with soap and oil, and to be inwardly clean one should always be absorbed in thoughts of Kṛṣṇa. The words sarvārambha-parityāgī indicate that one should not be interested in the so-called smārta-vidhi of pious and impious activities.

Nectar of Devotion

Nectar of Devotion 24:

A person who can affect the mind of everyone is called predominating. As far as Kṛṣṇa's predomination is concerned, in the Tenth Canto, Forty-third Chapter, verse 17, of Śrīmad-Bhāgavatam, Kṛṣṇa is described thus by Śukadeva Gosvāmī to King Parīkṣit: "My dear King, Kṛṣṇa is a thunderbolt to the wrestlers; to the common man He is the most beautiful human being; to the young girls He is just like Cupid; to the cowherd men and women He is the most intimate relative; to the impious kings He is the supreme ruler; to His parents, Nanda and Yaśodā, He is just a baby; to Kaṁsa, the King of Bhoja, He is death personified; to the dull and stupid He is just like a stone; to the yogīs He is the Supreme Absolute Truth; and to the Vṛṣṇis He is the Supreme Personality of Godhead. In such a predominating position, Kṛṣṇa appeared in that arena along with His older brother, Balarāma." When Kṛṣṇa, the reservoir of all mellows, was present in the arena of Kaṁsa, He appeared differently to the different persons who were related to Him in different mellows. It is stated in Bhagavad-gītā that He appears to every person according to one's relationship with Him.

Sometimes learned scholars describe "predominating" to mean a person intolerant of being neglected. This peculiarity in Kṛṣṇa was visible when Kaṁsa was insulting Mahārāja Nanda. Vasudeva was asking Kṛṣṇa's assistance in killing Kaṁsa, and Kṛṣṇa was glancing over Kaṁsa with longing eyes, just like a prostitute, and was just preparing to jump at the King.

Nectar of Instruction

Nectar of Instruction 1, Purport:

"On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest."

The conclusion is that only when we talk about devotional service to the Supreme Personality of Godhead can we refrain from useless nonsensical talk. We should always endeavor to use our speaking power solely for the purpose of realizing Kṛṣṇa consciousness.

As for the agitations of the flickering mind, they are divided into two divisions. The first is called avirodha-prīti, or unrestricted attachment, and the other is called virodha-yukta-krodha, anger arising from frustration. Adherence to the philosophy of the Māyāvādīs, belief in the fruitive results of the karma-vādīs, and belief in plans based on materialistic desires are called avirodha-prīti. Jñānīs, karmīs and materialistic planmakers generally attract the attention of conditioned souls, but when the materialists cannot fulfill their plans and when their devices are frustrated, they become angry. Frustration of material desires produces anger.

Nectar of Instruction 10, Purport:

This is the position of all karmīs, including those who act piously and those who act impiously. On this planet we find many businessmen, politicians and others who are simply interested in material happiness. They attempt to earn money by all means, not considering whether such means are pious or impious. Such people are called karmīs, or gross materialists. Among the karmīs are some vikarmīs, people who act without the guidance of Vedic knowledge. Those who act on the basis of Vedic knowledge perform sacrifices for the satisfaction of Lord Viṣṇu and to receive benedictions from Him. In this way they are elevated to higher planetary systems. Such karmīs are superior to the vikarmīs, for they are faithful to the directions of the Vedas and are certainly dear to Kṛṣṇa. In Bhagavad-gītā (4.11), Kṛṣṇa says: ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham. "In whatever way one surrenders unto Me, I reward him accordingly." Kṛṣṇa is so kind that He fulfilled the desires of the karmīs and jñānīs, not to speak of the bhaktas. Although the karmīs are sometimes elevated to higher planetary systems, as long as they remain attached to fruitive activities they must accept new material bodies after death. If one acts piously, he can attain a new body among the demigods in the higher planetary systems, or he may attain some other position in which he can enjoy a higher standard of material happiness. On the other hand, those who are engaged in impious activities are degraded and take birth as animals, trees and plants.

Easy Journey to Other Planets

Easy Journey to Other Planets 2:

For example, the Americans have taken birth in America as a result of pious activities performed in previous lifetimes. In India the people are poverty-stricken and are suffering, but although the Americans are eating very nicely buttered bread and the Indians are eating without butter, they are both eating nevertheless. The fact that India is poverty-stricken has not caused the whole population to die for want of food. The four principal bodily demands—eating, sleeping, mating and defending—can be satisfied under any circumstances, whether one is born in an impious condition or in a pious condition. The problem, however, is how to become free from the four principles of birth, death, old age and disease.

This is the real problem. It is not "What shall I eat?" The birds and beasts have no such problem. In the morning they are immediately chirping, "Jee, jee, jee, jee." They know that they will have their food. No one is dying, and there is no such thing as overpopulation because everyone is provided for by God's arrangement. There are qualitative differences, but obtaining a superior quality of material enjoyment is not the end of life. The real problem is how to get free of birth, death, old age and disease. This cannot be solved by simply wasting time traveling within this universe. Even if one goes to the highest planet, this problem cannot be solved, for there is death everywhere.

Krsna, The Supreme Personality of Godhead

Krsna Book 2:

At this time Lord Brahmā and Lord Śiva, accompanied by great sages like Nārada and followed by many other demigods, invisibly appeared in the house of Kaṁsa. They began to pray to the Supreme Personality of Godhead in select verses, which are very pleasing to the devotees and which award fulfillment of their desires. The first words they spoke acclaimed that the Lord is true to His vow. As stated in the Bhagavad-gītā, Kṛṣṇa descends to this material world just to protect the pious and destroy the impious. That is His vow. The demigods could understand that the Lord had taken His residence within the womb of Devakī to fulfill His vow, and they were very glad that the Lord was appearing in order to fulfill His mission.

Then the demigods addressed the Lord as satyaṁ param, or the Supreme Absolute Truth. Everyone is searching after the truth. That is the philosophical way of life. The demigods give information that the Supreme Absolute Truth is Kṛṣṇa. One who becomes fully Kṛṣṇa conscious can attain the Absolute Truth. Kṛṣṇa is the Absolute Truth because, unlike relative truth, He is Truth in all the three phases of eternal time. Time is divided into past, present and future. Kṛṣṇa is Truth always—past, present and future.

Krsna Book 43:

When Kṛṣṇa entered the wrestling arena with Balarāma and Their friends, He appeared differently to different people according to their different relationships (rasas) with Him. Kṛṣṇa is the reservoir of all pleasure and all kinds of rasas, both favorable and unfavorable. He appeared to the wrestlers exactly like a thunderbolt. To the people in general He appeared as the most beautiful personality. To the females He appeared to be the most attractive male, Cupid personified, and thus He increased their lust. 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. They were dressed as if They were going to act on a dramatic stage, and They drew the attention of all people.

Krsna Book 44:

Kaṁsa could not be killed by anyone but Kṛṣṇa; therefore Kṛṣṇa was obliged to kill him. But as far as Kaṁsa's eight brothers were concerned, Balarāma took charge of killing them. Balarāma's mother, Rohiṇī, although the wife of Vasudeva, was not the sister of Kaṁsa; therefore Balarāma took charge of killing all of Kaṁsa's eight brothers. He immediately took up an available weapon (most probably the elephant's tusk which He carried) and killed the eight brothers one after another, just as a lion kills a flock of deer. Kṛṣṇa and Balarāma thus verified the statement that the Supreme Personality of Godhead appears in order to give protection to the pious and to kill the impious demons, who are always enemies of the demigods.

The demigods from the higher planetary systems showered flowers, congratulating Kṛṣṇa and Balarāma. Among the demigods were powerful personalities like Lord Brahmā and Lord Śiva, and all joined together in showing their jubilation over Kaṁsa's death. There were beating of drums and showering of flowers from the heavenly planets, and the wives of the demigods danced in ecstasy.

Krsna Book 57:

When Lord Kṛṣṇa, in friendly terms and sweet language, impressed Akrūra about the real fact and Akrūra understood that nothing could be concealed from the knowledge of Śrī Kṛṣṇa, he brought out the valuable jewel, covered by cloth but shining like the sun, and presented it before Kṛṣṇa. Lord Kṛṣṇa took the Syamantaka jewel in His hand and showed it to all His relatives and friends present and then returned the jewel to Akrūra in their presence, so that they would know that the jewel was actually being kept by Akrūra in Dvārakā City.

This story of the Syamantaka jewel is very significant. In Śrīmad-Bhāgavatam it is said that anyone who hears the story of the Syamantaka jewel or describes it or simply remembers it will be free from all kinds of defamation and the reactions of all impious activities and thus will attain the highest perfectional condition of peace.

Krsna Book 64:

To give charity means to perform pious activities by which one may be elevated to the higher planetary systems; but promotion to the heavenly planets is no guarantee that one will never fall down. Rather, the example of King Nṛga definitely proves that fruitive activities, even if very pious, cannot give us eternal blissful life. As stated in the Bhagavad-gītā, the result of work, either pious or impious, is sure to bind a man unless the work is discharged as yajña on behalf of the Supreme Personality of Godhead.

King Nṛga said that the cows he had given in charity were not ordinary cows. Each one was very young and had given birth to only one calf. They were full of milk, very peaceful, and healthy. All the cows were purchased with money earned legally. Furthermore, their horns were gold-plated, their hooves were bedecked with silver plating, and they were covered with necklaces and with silken wrappers embroidered with pearls. He stated that these valuably decorated cows had not been given to any worthless persons but had been distributed to first-class brāhmaṇas, whom he had also decorated with nice garments and gold ornaments. The brāhmaṇas were well qualified, and since none of them were rich, their family members were always in want for the necessities of life.

Krsna Book 64:

Both brāhmaṇas, however, insisted that the cow was theirs and could not be taken back under any condition; neither of them agreed to exchange it for the 100,000 cows. Thus disagreeing with the King's proposal, the two brāhmaṇas left the place in anger, thinking that their lawful possession had been usurped.

After this incident, when the time came for the King to give up his body, he was taken before Yamarāja, the superintendent of death, who asked him whether he first wanted to enjoy the results of his pious activities or suffer the results of his impious activities. Seeing that the King had executed so many pious activities and charities, Yamarāja also hinted that he did not know the limit of the King's future enjoyment. In other words, there would be practically no end to the King's material happiness. But in spite of this hint, the King, bewildered, decided first to suffer the results of his impious activities and then to accept the results of his pious activities; therefore Yamarāja immediately turned him into a lizard.

Krsna Book 64:

King Nṛga had remained in the well as a big lizard for a very long time. He told Lord Kṛṣṇa, "In spite of being put into that degraded condition of life, I simply thought of You, my dear Lord, and my memory was never vanquished." It appears from these statements of King Nṛga that persons who follow the principles of fruitive activities and derive some material benefits are not very intelligent. Being given the choice by the superintendent of death, Yamarāja, King Nṛga could have first accepted the results of his pious activities. Instead, he thought it better first to receive the effects of his impious activities and then enjoy the effects of his pious activities without disturbance. On the whole, he had not developed Kṛṣṇa consciousness. The Kṛṣṇa conscious person develops love of God, Kṛṣṇa, not love for pious or impious activities; therefore he is not subjected to the results of such action. As stated in the Brahma-saṁhitā, a devotee, by the grace of the Lord, is not subjected to the reactions of fruitive activities.

Krsna Book 64:

When King Nṛga elected to receive the results of his impious activities, he was given the body of a lizard because of the mistake in his pious activities; thus he could not be directly converted to a higher status of life like a great demigod. However, along with his pious activities, he thought of Kṛṣṇa, so he was quickly released from the body of a lizard and given the body of a demigod. By worshiping the Supreme Lord, those who desire material opulences are given the bodies of powerful demigods. Sometimes these demigods can see the Supreme Personality of Godhead face to face, but they are still not yet eligible to enter into the spiritual kingdom, the Vaikuṇṭha planets. However, if the demigods continue to be devotees of the Lord, the next chance they get they will enter into the Vaikuṇṭha planets.

Krsna Book 70:

We have now come to the real conclusion of our lives. Our kingly positions were nothing but the reward of our past pious activities, just as our suffering imprisonment by Jarāsandha is the result of our past impious activities. We realize now that the reactions of both pious and impious activities are temporary and that we can never be happy in this conditioned life. The material body is awarded to us by the modes of material nature, and on account of this we are full of anxieties. The material condition of life simply involves bearing the burden of this dead body. As a result of fruitive activities, we have thus been subjected to being beasts of burden for these bodies, and, being forced by conditioned life, we have given up the pleasing life of Kṛṣṇa consciousness. Now we realize that we are the most foolish persons. We have been entangled in the network of material reactions due to our ignorance. We have therefore come to the shelter of Your lotus feet, which can immediately eradicate all the results of fruitive action and thus free us from the contamination of material pains and pleasures.

Krsna Book 71:

“Therefore, I think that if the killing of Jarāsandha is undertaken first, that will automatically solve many other problems. As for the Rājasūya sacrifice arranged in Hastināpura, it will be held, either because of the pious activities of the imprisoned kings or the impious activities of Jarāsandha.

"My Lord, it appears that You are to go personally to Hastināpura to conquer demoniac kings like Jarāsandha and Śiśupāla, to release the pious imprisoned kings, and also to perform the great Rājasūya sacrifice. Considering all these points, I think that Your Lordship should immediately proceed to Hastināpura."

This advice of Uddhava's was appreciated by all who were present in the assembly; everyone considered that Lord Kṛṣṇa's going to Hastināpura would be beneficial from all points of view. The great sage Nārada, the elder personalities of the Yadu dynasty, and the Supreme Personality of Godhead, Kṛṣṇa Himself, all supported the statement of Uddhava. Lord Kṛṣṇa then took permission from His father, Vasudeva, and grandfather, Ugrasena, and He immediately ordered His servants Dāruka and Jaitra to arrange for travel to Hastināpura.

Krsna Book 84:

There is no need for Vasudeva to ask us for instruction when Lord Kṛṣṇa is personally present, because His knowledge is never second in any circumstance. His knowledge is not affected by the process of creation, maintenance and annihilation, nor is it ever influenced by any agency beyond Himself, nor is it agitated by the interactions of the material qualities or changed in the course of time. His transcendental form is full of knowledge which never becomes agitated by ignorance, pride, attachment, envy or sense enjoyment. His knowledge is never subject to the laws of karma regarding pious or impious activities, nor is it influenced by the three modes of material energy. No one is greater than or equal to Him, because He is the supreme authority, the Personality of Godhead.

"The ordinary conditioned human being may think that the conditioned soul, who is covered by his materialistic senses, mind and intelligence, is equal to Kṛṣṇa, but Lord Kṛṣṇa is just like the sun, which, although it sometimes may appear to be so, is never covered by the cloud, snow or fog, or by other planets during an eclipse. When the eyes of less intelligent men are covered by such influences, they think the sun to be invisible. Similarly, persons who are influenced by senses addicted to material enjoyment cannot have a clear vision of the Supreme Personality of Godhead."

Krsna Book 87:

Because of their poor fund of knowledge, the Māyāvādī philosophers forget the fact that Kṛṣṇa is always full with six opulences, eight transcendental qualities and eight kinds of perfection. The six opulences are wealth, strength, beauty, fame, knowledge and renunciation. No one is greater than or equal to Kṛṣṇa in these six opulences. The first of Kṛṣṇa's eight transcendental qualities is that He is always untouched by the contamination of material existence. This is mentioned in the Īśopaniṣad: apāpa-viddham. Just as the sun is never polluted by any contamination, the Supreme Lord is never polluted by any sinful activity. Although Kṛṣṇa's actions may sometimes seem impious, He is never polluted by such actions. The second transcendental quality is that Kṛṣṇa never dies. In the Bhagavad-gītā, Fourth Chapter, He informs Arjuna that both He and Arjuna had many appearances in this material world, but that He alone remembers all such activities—past, present and future. This means that He never dies. Forgetfulness is due to death. As we die, we change our bodies and forget. Kṛṣṇa, however, is never forgetful. He can remember everything that has happened in the past. Otherwise, how could He remember that He first taught the yoga system of the Bhagavad-gītā to the sun-god, Vivasvān? Therefore, He never dies. Nor does He ever become an old man. Although Kṛṣṇa was a great-grandfather when He appeared on the Battlefield of Kurukṣetra, He did not appear like an old man. Kṛṣṇa cannot be polluted by any sinful activity, Kṛṣṇa never dies, Kṛṣṇa never becomes old, Kṛṣṇa is never subject to lamentation, Kṛṣṇa is never hungry, and He is never thirsty.

Krsna Book 87:

The conclusion is, therefore, that Kṛṣṇa is worshipable and that all other living entities are simply His servants. This understanding is called self-realization. Any other realization of one's self beyond this relationship of eternal servitorship to Kṛṣṇa is impelled by māyā. It is said that the last snare of Māyā is her dictation to the living entity to try to become equal to the Supreme Personality of Godhead. The Māyāvādī philosopher claims to be equal to God, but he cannot reply to the question of why he has fallen into material entanglement. If he is the Supreme God, then how is it that he has been overtaken by impious activities and thereby subjected to the tribulations of the law of karma? When the Māyāvādīs are asked about this, they cannot properly answer. The speculation that one is equal to the Supreme Personality of Godhead is another symptom of sinful life. One cannot take to Kṛṣṇa consciousness unless one is completely freed from all sinful activities. The very fact that the Māyāvādī claims to be one with the Supreme Lord means that he is not yet freed from the reactions of sinful activities. Śrīmad-Bhāgavatam says that such persons are aviśuddha-buddhayaḥ (SB 10.2.32), which means that because they falsely think themselves liberated and at the same time think themselves equal with the Absolute Truth, their intelligence is not purified. The personified Vedas said that if the yogīs and the jñānīs do not free themselves from sinful desires, then their particular process of self-realization will never be successful.

Krsna Book 87:

The life of Kṛṣṇa consciousness is the life of liberation. The conclusion is that a devotee, by the grace of the Lord, is liberated in both this life and the next, whereas karmīs, jñānīs and yogīs are never liberated, either in this life or in the next.

The personified Vedas continued: "Dear Lord, anyone who by Your grace has understood the glories of Your lotus feet is callous to material happiness and distress." The material pangs are inevitable as long as we exist within the material world, but a devotee does not divert his attention to such actions and reactions, which are the results of pious and impious activities. Nor is a devotee very much disturbed or pleased by praise or condemnation from people in general. A devotee is sometimes greatly praised because of his transcendental activities, and sometimes he is criticized, even though there is no reason for adverse criticism. The pure devotee, however, is always callous to praise or condemnation by ordinary people. Actually, the devotee's activities are on the transcendental plane. He is not interested in the praise or condemnation of people engaged in material activities. If the devotee can thus maintain his transcendental position, his liberation in this life and the next is guaranteed by the Supreme Personality of Godhead.

Krsna Book 88:

When the devotee becomes a penniless pauper or is put into a comparatively poverty-stricken position, his relatives and family members no longer take interest in him, and in most cases they give up their connection with him. The devotee then becomes doubly unhappy.” First of all the devotee becomes unhappy because his riches have been taken away by Kṛṣṇa, and he is made even more unhappy when his relatives desert him because of his poverty. We should note, however, that when a devotee falls into a miserable condition in this way, it is not due to past impious activities, known as karma-phala; the poverty of the devotee is a creation of the Personality of Godhead. Similarly, when a devotee becomes materially opulent, that is also not due to his pious activities. In either case, whether the devotee becomes poorer or richer, the arrangement is made by the Supreme Personality of Godhead. This arrangement is especially made by Kṛṣṇa for His devotee just to make him completely dependent upon Him and to free him from all material obligations. He can then concentrate his energies, mind and body—everything—for the service of the Lord, and that is pure devotional service. In the Nārada Pañcarātra it is therefore explained, sarvopādhi-vinirmuktam (CC Madhya 19.170), which means "being freed from all designations." Works performed for family, society, community, nation or humanity are all designated: "I belong to this society," "I belong to this community," "I belong to this nation," "I belong to this species of life." Such identities are all merely designations.

Krsna Book 88:

The answer is that the karmīs and the devotees are not on the same level. In whatever condition of life the karmī may be, he continues in the cycle of birth and death because the seed of karma, or fruitive activity, is there, and it fructifies whenever there is an opportunity. By the law of karma a common man is perpetually entangled in repeated birth and death, whereas a devotee's distress and happiness, not being under the laws of karma, are part of a temporary arrangement by the Supreme Lord which does not entangle the devotee. Such an arrangement is made by the Lord only to serve a temporary purpose. If a karmī performs auspicious acts he is elevated to the heavenly planets, and if he acts impiously he is put into a hellish condition. But whether a devotee acts in a so-called pious or impious manner, he is neither elevated nor degraded but is transferred to the spiritual kingdom. Therefore a devotee's happiness and distress and a karmī’s happiness and distress are not on the same level. This fact is corroborated by a speech by Yamarāja to his servants in connection with the liberation of Ajāmila. Yamarāja advised his followers that they should approach only those persons who have never uttered the holy name of the Lord or remembered the form, qualities and pastimes of the Lord. Yamarāja also advised his servants never to approach the devotees.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.8:

So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities (for the gradual development of Kṛṣṇa consciousness).

It is very difficult to convince those who adhere to fruitive activities that they should render devotional service to Lord Kṛṣṇa. The reason is that most fruitive workers are foolish, fallen and impious. Therefore all their activities are whimsical and motivated by evil. Their intelligence and expertise are thus utilized in defiance of the Supreme Lord. They are totally in the grip of the illusory potency, māyā, and so they imagine themselves to be the Supreme Lord Himself, or at least His biggest competitor, like the demon Śiṣupāla. They simply try to enjoy this material world in various ways. In fact, their hopes for enjoying this world are just make—believe, or māyā, and this make-believe yearning leaves them hopelessly cheated. Yet they cannot give up the hope to enjoy. And when they realize that fruitive activities are futile and are more or less forced to renounce them, then such renunciation becomes merely another illusory scheme for a greater enjoyment.

Renunciation Through Wisdom 1.9:

There are those who live and act in a manner exactly opposite to that of the pure souls, who are constantly acting in karma-yoga. Such fruitive workers have no connection with the Supreme Lord, Kṛṣṇa. Therefore, they cannot cleanse their heart of material contamination. They are slaves of their sensual urges, spending their time in gratifying their senses according to their whims. Yet they shamelessly say that all their actions are prompted by the Supreme Lord. Being cheaters and atheists, they speak like this so that their impious acts may be acceptable, and thus they inflict untold misfortunes and calamities on the world. By contrast, the pure, self-realized souls are constantly absorbed in serving Lord Kṛṣṇa's lotus feet with their body, mind, and words. They never associate with atheistic people. These saintly persons know that although the spirit soul is infinitesimal, it is nevertheless endowed with minute free will at all times. The Supreme Lord is absolutely independent and can exercise absolute free will over all; because the spirit soul is qualitatively the same as the Supreme Lord, the Lord does not annul his minute free will.

Renunciation Through Wisdom 2.2:

Those miscreants who are grossly foolish, who are the lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto Me.

People with demoniac mentalities never surrender to the Supreme Lord. There have always existed two kinds of men: the good, pious men and the impious reprobates. These two types of people are always present in every country and at every period in history. Pious men obey God's laws and are gradually elevated to perfection. The impious, on the other hand, capriciously flaunt God's laws and try to be independent. The racial strife, civil wars, violent revolutions, and world wars so common in the modern age are all caused by the whimsical and selfish nature of impious men.

Renunciation Through Wisdom 5.1:

The Lord is present in everyone's heart by His inconceivable spiritual potency. He also directs the movements of the jīvas by means of His material energy, consisting of the three modes of nature. After placing the jīvas in a material body, the Lord controls their wanderings. The intelligence of those jīvas who surrender to the Lord is fixed in devotional service, and so they are never again attracted to mundane activities. Transcending the three modes, they dispassionately observe all activities within the realm of the three modes.

In the early stages of devotional service one may be apprehensive because of reactions to sins and pious deeds. All this is due to previous habits. But if one fully surrenders to the Supreme Lord, the Lord Himself burns to ashes all reactions to pious and impious deeds. As stated in the Śrīmad-Bhāgavatam (2.7.42):

yeṣāṁ sa eṣa bhagavān dayayed anantaḥ

sarvātmanāśrita-pado yadi nirvyalīkam

te dustarām atitaranti ca deva-māyāṁ

naiṣāṁ mamāham iti dhīḥ śva-śṛgāla-bhakṣye

But anyone who is specifically favored by the Supreme Lord, the Personality of Godhead, due to unalloyed surrender unto the service of the Lord, can overcome the insurmountable ocean of illusion and can understand the Lord. But those who are attached to this body, which is meant to be eaten at the end by dogs and jackals, cannot do so.