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In the future (CC and Other Books)

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 2.24, Purport:

From the Nārāyaṇātharva-śira Upaniṣad (1–2): nārāyaṇād eva samutpadyante nārāyaṇāt pravartante nārāyaṇe pralīyante. . . . atha nityo nārāyaṇah. . . . nārāyaṇa evedaṁ sarvaṁ yad bhūtaṁ yac ca bhavyam. . . . śuddho deva eko nārāyaṇo na dvitīyo ’sti kaścit. "It is from Nārāyaṇa only that everything is generated, by Him only that everything is maintained, and in Him only that everything is annihilated. Therefore Nārāyaṇa is eternally existing. Everything that exists now or will be created in the future is nothing but Nārāyaṇa, who is the unadulterated Deity. There is only Nārāyaṇa and nothing else."

(3) From the Nārāyaṇa Upaniṣad (1.4): yataḥ prasūtā jagataḥ prasūtī. "Nārāyaṇa is the source from whom all the universes emanate."

CC Adi 2.46, Purport:

Śrī Kṛṣṇa, in His Paramātmā feature, lives in the hearts of all living beings in both the transcendental and mundane creations. As the Paramātmā, He witnesses all actions the living beings perform in all phases of time, namely past, present and future. Śrī Kṛṣṇa knows what the living beings have done for hundreds and thousands of past births, and He sees what they are doing now; therefore He knows the results of their present actions that will fructify in the future. As stated in the Bhagavad-gītā, the entire cosmic situation is created as soon as He glances over the material energy. Nothing can exist without His superintendence. Since He sees even the abode where the collective living beings rest, He is the original Nārāyaṇa.

CC Adi 4.35, Purport:

If one accepts Kṛṣṇa as the supreme friend, the attraction of material friendship will be finished for him, and he will not be dismayed by so-called friendship with mundane wranglers. If he is attracted by servitorship to Kṛṣṇa, he will no longer have to serve the material body in the degraded status of material existence, with the false hope of becoming master in the future. Similarly, one who sees the greatness of Kṛṣṇa in neutrality will certainly never again seek the so-called relief of impersonalist or voidist philosophy. If one is not attracted by the transcendental nature of Kṛṣṇa, one is sure to be attracted to material enjoyment, thus to become implicated in the clinging network of virtuous and sinful activities and to continue material existence by transmigrating from one material body to another. Only in Kṛṣṇa consciousness can one achieve the highest perfection of life.

CC Adi 5.232, Purport:

There are others who are against the worship of Caitanya Mahāprabhu, thinking Him mundane. But any sect that differentiates between Lord Caitanya Mahāprabhu and Rādhā-Kṛṣṇa, either by worshiping Rādhā-Kṛṣṇa as distinct from Lord Caitanya or by worshiping Lord Caitanya but not Rādhā-Kṛṣṇa, is in the group of prākṛta-sahajiyās.

Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, the author of Śrī Caitanya-caritāmṛta, predicts in verses 225 and 226 that in the future those who manufacture imaginary methods of worship will gradually give up the worship of Rādhā-Kṛṣṇa, and although they will call themselves devotees of Lord Caitanya, they will also give up the worship of Caitanya Mahāprabhu and fall down into material activities. For the real worshipers of Lord Caitanya, the ultimate goal of life is to worship Śrī Śrī Rādhā and Kṛṣṇa.

CC Adi 7.65, Purport:

The respectful behavior of Prakāśānanda Sarasvatī toward Śrī Caitanya Mahāprabhu is very much to be appreciated. Such behavior is calculated to be ajñāta-sukṛti, or pious activities that one executes unknowingly. Thus Śrī Caitanya Mahāprabhu very tactfully gave Prakāśānanda Sarasvatī an opportunity to advance in ajñāta-sukṛti so that in the future he might actually become a Vaiṣṇava sannyāsī.

CC Adi 10.122, Purport:

Most of the devotees of Lord Caitanya lived in Bengal and Orissa. Thus they are celebrated as Gauḍīyas and Oriyās. At present, however, by the grace of Lord Caitanya Mahāprabhu, His cult is being propagated all over the world, and it is most probable that in the future history of Lord Caitanya's movement, Europeans, Americans, Canadians, Australians, South Americans, Asians and people from all over the world will be celebrated as devotees of Lord Caitanya. The International Society for Krishna Consciousness has already constructed a big temple at Māyāpur, Navadvīpa, which is being visited by devotees from all parts of the world, as foretold by Lord Caitanya Mahāprabhu and anticipated by Śrī Bhaktivinoda Ṭhākura.

CC Adi 13.121, Translation:

After calculating the birth moment of Lord Caitanya Mahāprabhu, Nīlāmbara Cakravartī privately said to Jagannātha Miśra that he saw all the different symptoms of a great personality in both the body and birth moment of the child. Thus he understood that in the future this child would deliver all the three worlds.

CC Adi 14.19, Translation:

"In the future this child will protect and maintain all the world. For this reason He is to be called Viśvambhara."

CC Adi 14.48, Purport:

According to the Vedic system, when small girls ten or twelve years old would go to the bank of the Ganges to take their bath, they would especially worship Lord Śiva with prayers to get good husbands in the future. They especially wanted to get a husband like Lord Śiva because Lord Śiva is very peaceful and at the same time most powerful. Formerly, therefore, small girls in Hindu families would worship Lord Śiva, especially in the month of Vaiśākha (April-May). To take a bath in the Ganges is a great pleasure for everyone, not only for adults but for children also.

CC Adi 16.18, Purport:

When Tapana Miśra met Him, Caitanya Mahāprabhu was living in household life, and there was no indication that in the future He would accept the sannyāsa order. But by asking Tapana Miśra to go to Vārāṇasī, He indicated that in the future He would accept sannyāsa and that when He would teach Sanātana Gosvāmī, Tapana Miśra would take advantage of the opportunity to learn the object of life and the real process for attaining it.

CC Adi 17.104, Purport:

This was not a facade: he actually knew how to ascertain one's past life through astrology. A still-existing treatise called the Bhṛgu-saṁhitā describes a system by which anyone can immediately get information about what he was in the past and what he is going to be in the future. The brāhmaṇas who went door to door as if beggars had perfect command of such vast knowledge. Thus the highest knowledge was easily available even to the poorest man in society. The poorest man could inquire from an astrologer about his past, present and future, with no need for business agreements or exorbitant payments. The brāhmaṇa would give him all the benefit of his knowledge without asking remuneration, and the poor man, in return, would offer a handful of rice, or anything he had in his possession, to satisfy the brāhmaṇa. In a perfect human society, perfect knowledge in any science—medical, astrological, ecclesiastical and so on—is available even to the poorest man, with no anxiety over payment.

CC Adi 17.222, Translation:

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

CC Madhya-lila

CC Madhya 2.24, Translation:

“I say, "My dear friends, you are asking Me to be patient, saying that Kṛṣṇa is an ocean of mercy and that some time in the future He will accept Me. However, I must say that this will not console Me. A living entity"s life is very flickering. It is like water on the leaf of a lotus flower. Who will live long enough to expect Kṛṣṇa's mercy?

CC Madhya 2.92, Translation:

In this chapter I have briefly described the antya-līlā. Whatever I have not described I shall describe extensively in the future. If by Śrī Caitanya Mahāprabhu's mercy I live for so many days that I can fulfill my desires, I will give full consideration to these pastimes.

CC Madhya 9.49, Purport:

"Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be."

We existed in the past in different bodies, and after the annihilation of this body we shall exist in another body. The principle of the soul is eternal, and it exists in this body or in another body. Even in this lifetime we experience existence in a child's body, a youth's body, a man's body and an old body. After the annihilation of the body, we acquire another body. The Buddhist cult also accepts the philosophy of transmigration, but the Buddhists do not properly explain the next birth. There are 8,400,000 species of life, and our next birth may be in any one of them; therefore this human body is not guaranteed.

CC Madhya 12.34, Translation:

"If You, out of Your mercy, send one of Your outer garments to the King, the King would live hoping to see You some time in the future."

CC Madhya 18.145, Purport:

"If one goes to Prayāga and bathes at the confluence of the Ganges and Yamunā in the month of Māgha, he attains the result of giving hundreds and thousands of cows in charity. Simply by bathing for three days there, he attains the results of such a pious activity." Because of this, the Sanoḍiyā brāhmaṇa was very eager to go to Prayāga and bathe. Generally karmīs (fruitive laborers) take advantage of bathing there during the month of Māgha, thinking that they will be rewarded in the future. Those who are situated in devotional service do not very strictly follow this karma-kāṇḍīya process.

CC Madhya 20.135, Purport:

The ultimate goal of the yoga system is to become one with the Absolute. This means finishing one's personal existence. But the spiritual part and parcel of the Supreme Personality of Godhead has an eternal individual existence. The Bhagavad-gītā confirms that the individual soul existed in the past, is existing in the present and will continue to exist as an individual in the future. Artificially trying to become one with the Absolute is suicidal. One cannot annihilate his natural condition.

A yakṣa, a protector of riches, will not allow anyone to take away riches for enjoyment. Such a demon will simply create disturbances. In other words, a devotee will not depend on his material resources but on the mercy of the Supreme Personality of Godhead, who can give real protection. This is called rakṣiṣyatīti viśvāsaḥ or (in the Bengali poetry of Bhaktivinoda Ṭhākura's Śaraṇāgati) "avaśya rakṣibe kṛṣṇa"—viśvāsa pālana.

CC Madhya 24.249, Purport:

As followers of the Vedic principles, we accept the statements of Nārada Muni in this regard. It is our duty to see that no one suffers due to sinful activities. Foolish rascals are described in the Bhagavad-gītā as māyayāpahṛta-jñānāḥ (BG 7.15), which indicates that although they are superficially educated, māyā has taken their real knowledge away. Such people are presently leading human society. In Śrīmad-Bhāgavatam they are described as andhā yathāndhair upanīyamānāḥ (SB 7.5.31). These rascals are themselves blind, and yet they are leading others who are blind. When people follow such leaders, they suffer unlimited pains in the future. Despite so-called advancement, all this is happening. Who is safe? Who is happy? Who is without anxiety?

CC Madhya 24.252, Purport:

We should take this instruction from Kṛṣṇa and follow in the footsteps of Nārada Muni in the disciplic succession. If we simply surrender unto Kṛṣṇa's lotus feet and take this Kṛṣṇa consciousness movement seriously, we can be freed from the karma incurred by sin. If we are intelligent enough, we shall engage in the loving service of the Lord. Then our lives will be successful, and we shall not have to suffer like the hunter life after life. By killing animals, not only will we be bereft of the human form but we will have to take an animal form and somehow or other be killed by the same type of animal we have killed. This is the law of nature. The Sanskrit word māṁsa means "meat." It is said, māṁ saḥ khadati iti māṁsaḥ. That is, "I am now eating the flesh of an animal who will some day in the future be eating my flesh."

CC Antya-lila

CC Antya 1.24, Purport:

There are many other instances in which the pet animal of a Vaiṣṇava was delivered back home to Vaikuṇṭhaloka, back to Godhead. Such is the benefit of somehow or other becoming the favorite of a Vaiṣṇava. Śrīla Bhaktivinoda Ṭhākura has also sung, kīṭa-janma ha-u yathā tuyā dāsa (Śaraṇāgati 11). There is no harm in taking birth again and again. Our only desire should be to take birth under the care of a Vaiṣṇava. Fortunately we had the opportunity to be born of a Vaiṣṇava father who took care of us very nicely. He prayed to Śrīmatī Rādhārāṇī that in the future we would become a servant of the eternal consort of Śrī Kṛṣṇa. Thus somehow or other we are now engaged in that service. We may conclude that even as dogs we must take shelter of a Vaiṣṇava. The benefit will be the same as that which accrues to an advanced devotee under a Vaiṣṇava's care.

CC Antya 2.123, Translation:

"Haridāsa has committed a small offense," they said. "Therefore, O Lord, please be merciful to him. Now he has received a sufficient lesson. In the future he will not commit such an offense."

CC Antya 9.79, Translation:

Finally Kāśī Miśra told the Lord, "If You want to give protection to Gopīnātha, then Lord Jagannātha, who protected him today, will also protect him in the future."

CC Antya 20.86, Translation:

I have described the pastimes very briefly, for it is impossible for me to describe them in full. In the future, however, Vedavyāsa will describe them elaborately.

CC Antya 20.87, Translation and Purport:

In the Caitanya-maṅgala, Śrīla Vṛndāvana dāsa Ṭhākura has stated in many places the factual truth that in the future Vyāsadeva will describe the Lord's pastimes elaborately.

The statement āge vyāsa kariba varṇane is similar to a text in the Caitanya-bhāgavata (Ādi-khaṇḍa, 1.180) in which Vṛndāvana dāsa Ṭhākura says:

śeṣa-khaṇḍe caitanyera ananta vilāsa
vistāriyā varṇite āchena veda-vyāsa

"The unlimited pastimes of Śrī Caitanya Mahāprabhu will be described by Vyāsadeva in the future." Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that these statements indicate that in the future, other representatives of Vyāsadeva will elaborately describe Lord Caitanya's pastimes. The purport is that any pure devotee in the disciplic succession who describes the pastimes of Śrī Caitanya Mahāprabhu is confirmed to be a representative of Vyāsadeva.

CC Antya Concluding Words:

It is my wish that devotees of Lord Caitanya all over the world enjoy this translation, and I am glad to express my gratitude to the learned men in the Western countries who are so pleased with my work that they are ordering in advance all my books that will be published in the future. On this occasion, therefore, I request my disciples who are determined to help me in this work to continue their cooperation fully, so that philosophers, scholars, religionists and people in general all over the world will benefit by reading our transcendental literatures, such as Śrīmad-Bhāgavatam and Śrī Caitanya-caritāmṛta.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Prologue:

Clay, therefore, in the form of sweetmeats was usable as food, but clay in its other states was not. The lad was convinced and admitted his stupidity in eating clay and agreed to avoid the mistake in the future. Another miraculous act has been related. It is said that a brāhmaṇa on pilgrimage became a guest in his house, cooked food and read grace with meditation upon Kṛṣṇa. In the meantime the lad came and ate up the cooked rice. The brāhmaṇa, astonished at the lad's act, cooked again at the request of Jagannātha Miśra. The lad again ate up the cooked rice while the brāhmaṇa was offering the rice to Kṛṣṇa with meditation. The brāhmaṇa was persuaded to cook for the third time. This time all the inmates of the house had fallen asleep, and the lad shewed himself as Kṛṣṇa to the traveler and blessed him. The brāhmaṇa was then lost in ecstasy at the appearance of the object of his worship. It has also been stated that two thieves stole away the lad from his father's door with a view to purloin his jewels and gave him sweetmeats on the way. The lad exercised his illusory energy and deceived the thieves back towards his own house.

Teachings of Lord Caitanya, Chapter 1:

After this incident, Vallabha Bhaṭṭa invited the Lord to go to the other side of the Ganges, and the Lord went. From that moment on, wherever the Lord went, Rūpa Gosvāmī would follow Him and stay with Him. Because the Lord felt inconvenienced in crowded places, He asked Rūpa Gosvāmī to accompany Him to a place on the banks of the Ganges known as Daśāśvamedha-ghāṭa. For ten days He instructed Rūpa Gosvāmī about the truth of Kṛṣṇa, the principles of devotional service and the transcendental relationships with Kṛṣṇa. All of this was described in full detail so that in the future Rūpa Gosvāmī could distribute this science of Kṛṣṇa in his book Bhakti-rasāmṛta-sindhu. Indeed, Śrīla Rūpa Gosvāmī described this incident in the first verse of Bhakti-rasāmṛta-sindhu, in which he speaks of the causeless mercy of the Lord upon him.

Teachings of Lord Caitanya, Chapter 8:

By the description of the incarnation for the Kali millennium, Sanātana Gosvāmī could understand that Lord Caitanya was indeed that incarnation of Kṛṣṇa, and he could also understand that in the future there would be many people who would try to imitate Lord Caitanya because the Lord played as an ordinary brāhmaṇa, despite the fact that His devotees accepted Him as an incarnation. Since Sanātana knew that there would be many pretenders, he asked the Lord, "How can one understand the symptoms of an incarnation?"

"As one can understand the different incarnations for different millenniums by referring to Vedic literatures,"the Lord replied, "one can similarly understand who is actually the incarnation of Godhead in this age of Kali." In this way the Lord especially stressed reference to authoritative scriptures. In other words, one should not whimsically accept a person as an incarnation but should try to understand the characteristics of an incarnation by referring to scriptures. An incarnation of the Supreme Lord never declares Himself to be an incarnation, but His followers must ascertain who is an incarnation and who is a pretender by referring to authoritative scriptures.

Nectar of Devotion

Nectar of Devotion 1:

The many sinful activities stored within us for which we have not yet suffered are considered immature. For example, a man may have committed criminal acts, but not yet been arrested for them. Now, as soon as he is detected, arrest is awaiting him. Similarly, for some of our sinful activities we are awaiting distresses in the future, and for others, which are mature, we are suffering at the present moment.

In this way there is a chain of sinful activities and their concomitant distresses, and the conditioned soul is suffering life after life due to these sins. He is suffering in the present life the results of sinful activities from his past life, and he is meanwhile creating further sufferings for his future life. Mature sinful activities are exhibited if one is suffering from some chronic disease, if one is suffering from some legal implication, if one is born in a low and degraded family or if one is uneducated or very ugly.

Nectar of Devotion 1:

There are many results of past sinful activities for which we are suffering at the present moment, and we may be suffering in the future due to our present sinful activities. But all of these reactions to sinful deeds can immediately be stopped if we take to Kṛṣṇa consciousness. As evidence for this, Rūpa Gosvāmī quotes from Śrīmad-Bhāgavatam, Eleventh Canto, Fourteenth Chapter, verse 19. This verse is in connection with Lord Kṛṣṇa's instruction to Uddhava, where He says, "My dear Uddhava, devotional service unto Me is just like a blazing fire which can burn into ashes unlimited fuel supplied to it." The purport is that as the blazing fire can burn any amount of fuel to ashes, so devotional service to the Lord in Kṛṣṇa consciousness can burn up all the fuel of sinful activities. For example, in the Gītā Arjuna thought that fighting was a sinful activity, but Kṛṣṇa engaged him on the battlefield under His order, and so the fighting became devotional service. Therefore, Arjuna was not subjected to any sinful reaction.

Krsna, The Supreme Personality of Godhead

Krsna Book 1:

Vasudeva thought of his wife as follows: "For the present let me save the life of Devakī; then later on, if there are children, I shall see how to save them." He further thought, "If in the future I get a child who can kill Kaṁsa—just as Kaṁsa is thinking—then both Devakī and the child will be saved because the law of Providence is inconceivable. But now, some way or other, let me save the life of Devakī."

There is no certainty how a living entity contacts a certain type of body, just as there is no certainty how a blazing fire comes in contact with a certain type of wood in the forest. When there is a forest fire, it is experienced that the blazing fire sometimes leaps over one tree and catches another by the influence of the wind. Similarly, a living entity may be very careful in the matter of executing his duties, but it is still very difficult for him to know what type of body he is going to get in the next life. Mahārāja Bharata was very faithfully executing the duties of self-realization, but by chance he developed temporary affection for a deer, and in his next life he had to accept the body of a deer.

Krsna Book 1:

He addressed the shameless Kaṁsa in that way because he was so atrocious. Vasudeva said to Kaṁsa, "My dear brother-in-law, please consider that you have no danger from your sister. You are awaiting some danger because you have heard a prophetic voice in the sky. But the danger is to come from the sons of your sister, who are not present now. And who knows? There may or may not be sons in the future. Considering all this, you are safe for the present. Nor is there cause of fear from your sister. If there are any sons born of her, I promise that I shall present all of them to you for necessary action."

Kaṁsa knew the value of Vasudeva's word of honor, and he was convinced by his argument. For the time being, he desisted from the heinous killing of his sister. Thus Vasudeva was pleased and praised the decision of Kaṁsa. In this way, he returned to his home.

Krsna Book 2:

She had never before looked so wonderfully beautiful. He could distinctly understand that there was something wonderful within the womb of Devakī. In this way, Kaṁsa became perturbed because he was sure that the Supreme Personality of Godhead, who would kill him in the future, had now come. Kaṁsa began to think, "What is to be done with Devakī? Surely she has Viṣṇu or Kṛṣṇa within her womb, so it is certain that Kṛṣṇa has come to execute the mission of the demigods. And even if I immediately kill Devakī, His mission cannot be frustrated." Kaṁsa knew very well that no one can frustrate the purpose of Viṣṇu. Any intelligent man can understand that the laws of God cannot be violated. His purpose will be served in spite of all impediments offered by the demons. Kaṁsa thought, "If I kill Devakī at the present moment, Viṣṇu will enforce His supreme will more vehemently. To kill Devakī just now would be a most abominable act. No one desires to kill his reputation, even in an awkward situation; if I kill Devakī now, my reputation will be spoiled. Devakī is a woman, and she is under my shelter; she is pregnant, and if I kill her, immediately my reputation, the results of my pious activities and my duration of life will all be finished."

Krsna Book 8:

When Garga Muni was so eagerly requested by Nanda Mahārāja, he performed the name-giving ceremony as secretly as possible in the cowshed of Nanda Mahārāja. He informed Nanda Mahārāja that the son of Rohiṇī would be very pleasing to His family members and relatives and therefore would be called Rāma. In the future He would be extraordinarily strong and therefore would be called Baladeva. Garga Muni said further, "Because your family and the family of the Yadus are so intimately connected and attracted, His name will also be Saṅkarṣaṇa." This means that Garga Muni awarded three names to the son of Rohiṇī—namely Balarāma, Saṅkarṣaṇa and Baladeva. But he carefully did not disclose the fact that Balarāma had also appeared in the womb of Devakī and was subsequently transferred to the womb of Rohiṇī. Kṛṣṇa and Balarāma are real brothers, being originally sons of Devakī.

Krsna Book 14:

“Therefore, my dear Lord, I pray that I may be so fortunate that in this life or in another life, wherever I may take my birth, I may be counted as one of Your devotees. Wherever I may be, I pray that I may be engaged in Your devotional service. I do not even care what form of life I get in the future, because I can see that even in the form of cows and calves or cowherd boys, the devotees are so fortunate to be always engaged in Your transcendental loving service and association. Therefore I wish to be one of them instead of such an exalted person as I am now, for I am full of ignorance. The gopīs and cows of Vṛndāvana are so fortunate that they have been able to supply their breast milk to You. Persons who are engaged in performing great sacrifices and offering many valuable goats in sacrifice cannot attain the perfection of understanding You, but simply by devotional service these innocent village women and cows are all able to satisfy You with their milk. You have drunk their milk to satisfaction, yet You are never satisfied as much by those engaged in performing sacrifices. I am simply surprised, therefore, with the fortunate position of Mahārāja Nanda, mother Yaśodā and the cowherd men and gopīs, because You, the Supreme Personality of Godhead, the Absolute Truth, are existing here as their most intimate lovable object. My dear Lord, no one can actually appreciate the good fortune of these residents of Vṛndāvana.

Krsna Book 16:

The kadamba tree from which Kṛṣṇa jumped was the only tree there which was not dead. Some commentators say that due to being touched by the lotus feet of Kṛṣṇa, the tree immediately became alive. In some other Purāṇas it is stated that Garuḍa, the eternal carrier of Viṣṇu, knew that Kṛṣṇa would take this action in the future, and so he put some nectar on this tree to preserve it. When Lord Kṛṣṇa jumped into the water, the river overflooded its banks to a distance of one hundred yards, as if something very large had fallen into it. This exhibition of Kṛṣṇa's strength is not at all uncommon, because He is the reservoir of all strength.

When Kṛṣṇa was swimming about just like a great strong elephant, He made a tumultuous sound, which the great black serpent Kāliya could hear. The tumult was intolerable for him, and he could understand that this was an attempt to attack his home. Therefore he immediately came before Kṛṣṇa. Kāliya saw that Kṛṣṇa was indeed worth seeing because His body was so beautiful and delicate; its color resembled that of a cloud, and His feet resembled lotus flowers. He was decorated with Śrīvatsa, jewels and yellow garments.

Krsna Book 38:

After Akrūra was thus properly received and seated, Nanda Mahārāja, the foster father of Kṛṣṇa, said, “My dear Akrūra, what shall I inquire from you? I know that you are being protected by Kaṁsa, who is most cruel and demoniac. His protection is just like the slaughterhouse keeper's protection of animals he will kill in the future. Kaṁsa is so selfish that he has killed the sons of his own sister, so how can I honestly believe that he is protecting the citizens of Mathurā?” This statement is most significant. If the political or executive heads of the state are simply interested in themselves, they can never look after the welfare of the citizens.

As Nanda Mahārāja spoke to Akrūra with pleasing words, Akrūra forgot all the fatigue of his day's journey from Mathurā to Vṛndāvana.

Krsna Book 41:

Unfortunately, this washerman was a servant of Kaṁsa and therefore could not appreciate the demand of Lord Kṛṣṇa, the Supreme Personality of Godhead. This is the effect of bad association. He could have immediately delivered the clothing to the Supreme Personality of Godhead, who promised him all good fortune, but being a servant of Kaṁsa, the sinful demon could not accept the offer. Instead of being pleased, he was very angry and refused the Lord's request, saying, "How is it that You are asking for clothing which is meant for the King?" The washerman then began to instruct Kṛṣṇa and Balarāma: “My dear boys, in the future don’t be so impudent as to ask for things which belong to the King. Otherwise, You will be punished by the government men. They will arrest You and punish You, and You will be in difficulty. I have practical experience of this fact. Anyone who unlawfully wants to use the King's property is very severely punished.”

Krsna Book 46:

The Personality of Godhead is no one's son; He is actually everyone's father, mother and supreme controller. There is no doubt of this. Whatever is already being experienced, whatever is not being experienced, whatever already exists, does not exist or will exist in the future, whatever is the smallest and whatever is the biggest have no existence outside the Supreme Personality of Godhead. Everything rests in Him, but He is untouched by everything manifested.”

Nanda and Uddhava thus passed the whole night discussing Kṛṣṇa. In the morning, the gopīs prepared for morning ārati by lighting their lamps and sprinkling butter mixed with yogurt. After finishing their maṅgala-ārati, they engaged themselves in churning butter from yogurt. While the gopīs were thus engaged, the lamps reflected on their ornaments made the ornaments still brighter. Their churning rods, their arms, their earrings, their bangles, their breasts—everything moved, and kuṅkuma powder gave their faces a saffron luster comparable to the rising sun. While making sounds by churning, they also sang the glories of Kṛṣṇa. The two sound vibrations mixed together, ascended to the sky and sanctified the whole atmosphere.

Krsna Book 58:

The reason Kṛṣṇa went with Arjuna was not to practice animal-killing, for He doesn’t have to practice anything; He is self-sufficient. He accompanied Arjuna to see how he was practicing because in the future he would have to kill many enemies. After entering the forest, Arjuna killed many tigers, boars, bison, gavayas (a kind of wild animal), rhinoceroses, deer, hares, porcupines and similar other animals, which he pierced with his arrows. Some of the dead animals that were fit to be offered in sacrifices were carried by servants and sent to King Yudhiṣṭhira. The ferocious animals, such as tigers and rhinoceroses, were killed only to stop disturbances in the forest. Since there are many sages and saintly persons who are residents of the forest, it is the duty of the kṣatriya kings to keep even the forest in a peaceful condition for living.

Krsna Book 63:

After hearing the Śiva-jvara, Lord Kṛṣṇa replied, "O three-headed one, I am pleased with your statement. Be assured that there will be no more suffering for you from the Nārāyaṇa-jvara. Not only are you now free from fear of the Nārāyaṇa-jvara, but anyone in the future who simply recollects this fight between you and the Nārāyaṇa-jvara will also be freed from all kinds of fear." After hearing the Supreme Personality of Godhead, the Śiva-jvara offered respectful obeisances unto His lotus feet and left.

In the meantime, Bāṇāsura somehow or other recovered from his setbacks and, with rejuvenated energy, returned to fight. This time Bāṇāsura appeared before Lord Kṛṣṇa, who was seated on His chariot, with different kinds of weapons in his one thousand hands. Very much agitated, Bāṇāsura splashed his different weapons upon the body of Lord Kṛṣṇa like torrents of rain. When Lord Kṛṣṇa saw the weapons of Bāṇāsura coming at Him, like water coming out of a strainer, He took His sharp-edged Sudarśana disc and began to cut off the demon's one thousand arms, one after another, just as a gardener trims the twigs of a tree with sharp cutters.

Krsna Book 70:

“My dear Lord, by Your inconceivable potencies You create this cosmic manifestation, maintain it and again dissolve it. Only by dint of Your inconceivable potency does this material world, although a shadow representation of the spiritual world, appear to be factual. No one can understand what You plan to do in the future. Your transcendental position is always inconceivable to everyone. As far as I am concerned, I can simply offer my respectful obeisances unto You again and again. In the bodily concept of existence, everyone is driven by material desires, and thus everyone develops new material bodies one after another in the cycle of birth and death. Being absorbed in such a concept of existence, one does not know how to get out of this encagement of the material body. By Your causeless mercy, my Lord, You descend to exhibit Your various transcendental pastimes, which are illuminating and full of glory. Therefore I have no alternative but to offer my respectful obeisances unto You.

Krsna Book 76:

King Śālva was a great friend of Śiśupāla's. When Śiśupāla went to marry Rukmiṇī, Śālva was one of the members of the bridegroom's party. In the fight between the soldiers of the Yadu dynasty and the kings of the opposite side, Śālva was defeated by the soldiers of the Yadu dynasty. But, despite his defeat, he made a promise before all the kings that he would in the future rid the whole world of all the members of the Yadu dynasty. Since his defeat in the fight during the marriage of Rukmiṇī, he had maintained within himself an unforgettable envy of Lord Kṛṣṇa, and he was, in fact, a fool, because he had promised to kill Kṛṣṇa.

Usually such foolish demons take shelter of a demigod like Lord Śiva to execute their ulterior plans, and so in order to get strength, Śālva took refuge at the lotus feet of Lord Śiva. He underwent a severe type of austerity during which he would eat no more than a handful of ashes daily.

Krsna Book 80:

I hope, My dear brāhmaṇa friend, that you remember all those days of our school life when you and I were living together at the boarding school. Actually, whatever knowledge you and I received in life was accumulated in our student life.

“If a man is sufficiently educated in student life under the guidance of a proper teacher, his life becomes successful in the future. He can very easily cross over the ocean of nescience, and he is not subject to the influence of the illusory energy. My dear friend, everyone should consider his father to be his first teacher because by the mercy of one's father one gets this body. The father is therefore the natural spiritual master. Our next spiritual master is he who initiates us into transcendental knowledge, and he is to be worshiped as much as I am. The spiritual master may be more than one. The spiritual master who instructs the disciple about spiritual matters is called the śikṣā-guru, and the spiritual master who initiates the disciple is called the dīkṣā-guru. Both of them are My representatives.

Krsna Book 88:

Thus he has become the leader of the ghosts and hobgoblins. Therefore I cannot put any faith in his words. But if you still have faith in the words of Lord Śiva, my dear King of the demons, then why don’t you make an experiment by putting your hand on your own head? If the benediction proves false, then you can at once kill this liar, Lord Śiva, so that in the future he will not dare give out false benedictions.”

In this way, by Lord Nārāyaṇa's sweet words and by the expansion of His superior illusion, the demon became bewildered, and he actually forgot the power of Lord Śiva and his benediction. He was thus very easily persuaded to put his hand on his own head. As soon as the demon did that, his head cracked, as if struck by a thunderbolt, and he immediately died. The demigods from heaven showered flowers on Lord Nārāyaṇa, praising Him with shouts of "All glories!" and "All thanksgiving!" and they offered their obeisances to the Lord. On the death of Vṛkāsura, all the denizens in the higher planetary systems, namely the demigods, the pitṛs, the Gandharvas and the inhabitants of Janaloka, showered flowers on the Personality of Godhead.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.2:

They believe that to gratify the senses unto the end of life is the prime necessity of human civilization. Thus until the end of life their anxiety is immeasurable. Bound by a network of hundreds and thousands of desires and absorbed in lust and anger, they secure money by illegal means for sense gratification. The demoniac person thinks, 'So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more. He is my enemy, and I have killed him, and my other enemies will also be killed. I am the lord of everything. I am the enjoyer. I am perfect, powerful, and happy. I am the richest man, surrounded by aristocratic relatives. There is none so powerful and happy as I am. I shall perform sacrifices, I shall give some charity, and thus I shall rejoice.' In this way such persons are deluded by ignorance. Thus perplexed by various anxieties and bound by a network of illusions, they become too strongly attached to sense enjoyment and fall down into hell.

Renunciation Through Wisdom 1.2:

So many powerful leaders like Hitler have come, but enamoured by the illusion of enjoying and exploiting the Supreme Lord's energy and consort—Sītā-devī, the goddess of fortune—all of them have been thwarted and crushed in the past, are being thwarted and crushed in the present, and will be thwarted and crushed in the future. The root cause of the aforementioned lament—"In the dispensation of providence, mankind cannot have any rest"—is this demoniac mentality of exploiting and enjoying the Lord's divine energy.

The demons do not know when or where to renounce, nor do they know when or where to accept or receive. When diagnosing a patient, one has to properly judge this accepting and rejecting principle. So, in order to cure the demoniac mentality in human society, which causes the Rāvaṇa syndrome of trying to steal Sītā-devī, it is essential that the demoniac nature be transformed.

Renunciation Through Wisdom 1.7:

Those who are opportunists and financial speculators should calmly consider these facts.

Stalwarts of society like Mahātmā Gandhi are trying in various ways to usher in an age of peace, but because such endeavors are not inspired or blessed by the spiritually evolved saints, they are not turning out successful, nor will they be fruitful in the future. The God of the monists, or Māyāvādīs, cannot eat, see, or hear. Such a concocted, formless God can never bring peace to the world. How can a God who has no sensory organs see the miseries of the people or hear their heartfelt prayers? To worship such a formless God in the name of searching for spiritual truth can only produce misfortune in the world, never good fortune. In the Māyāvāda school of philosophy, discussions on pure knowledge can throw some light on the real nature of the Absolute Truth, but they are unable to fully reveal the esoteric and personal aspects of the Supreme Absolute Being. These dry, empirical discussions fall far short of their objective: a complete understanding of the Absolute Truth. Therefore only if leaders like Mahatma Gandhi strive to realize the Supreme Absolute Person-not a formless energy—can they truly benefit human society.

Renunciation Through Wisdom 4.3:

We request Dr. Radhakrishnan to study the Ṣaṭ-sandarbha of Śrīla Jīva Gosvāmī. He was especially empowered by his spiritual masters to direct his writings toward the scholars and philosophers and make them understand this esoteric knowledge. Another philosopher of his stature is yet to be born; in fact, no one in the future will be able to surpass him in erudition. We hope that since Dr. Radhakrishnan is a philosopher, he will not reject Śrīla Jīva Gosvāmī's precepts.

From the writings of Dr. Radhakrishnan one can easily prove how he is perplexed in trying to fathom the science of Kṛṣṇa consciousness. He tries to present Lord Kṛṣṇa as an extraordinary human being and a historical figure of India, but the Bhagavad-gītā makes such a task impossible. In his "Introductory Essay" (page 30) he writes:

Renunciation Through Wisdom 4.3:

Many scholarly Māyāvādīs far more erudite than Dr. Radhakrishnan have tried to shake the faith of the general populace, but since time immemorial Kṛṣṇa temples have mushroomed by the millions—a slap in the face for the Māyāvādīs and atheists, who claim the Lord Kṛṣṇa is an ordinary mortal. In the future also, more Kṛṣṇa temples will be built to frustrate the agnostics and nonbelievers. All Viṣṇu temples are authorized by the scriptures and ācāryas. It hardly seems likely that, just for the sake of Dr. Radhakrishnan, the entire Indian population is going to strike a compromise with Māyāvāda philosophy.

Indian history is filled with accounts of many brilliant heroes who lit up the heavens with their fame. Why have the many sages and philosophers left aside these brilliant suns and chosen only Śrī Kṛṣṇa, Śrī Rāma, and Their expansions to worship as the Supreme Godhead? The spiritual preceptors who have delved into the scriptures to make an unbiased study of this phenomenon are scholars far more advanced than Dr. Radhakrishnan.

Message of Godhead

Message of Godhead 1:

Sometimes the Personality of Godhead descends Himself; otherwise, He deputes His confidential servants to do this act of kindness. All the messiahs-saints who have come before or who will come in the future to preach the transcendental message of the kingdom of Godhead—are to be understood as the most confidential servants of the Personality of Godhead. Lord Jesus Christ appeared as the son of Godhead, Muhammad introduced himself as the servant of Godhead, and Lord Caitanya presented Himself as the devotee of Godhead. But whatever may be their identity, all such messiahs were of the same opinion about one thing. They preached unanimously that there is no peace and prosperity in this mortal world. All of them agreed that we have to go to a separate world, where peace and prosperity have their real being. We have to search out our eternal peace and prosperity in the kingdom of God, which is a place other than this mortal world. Even such messiahs and reformers as Lord Buddha—who did not accept the existence of Godhead and preached morality and ethics in the spirit of atheism—and Śaṅkarācārya—who did not accept the Personality of Godhead and preached morality and ethics in the spirit of pantheism—never preached that there is any possibility of attaining eternal peace and prosperity in this material world.

Message of Godhead 1:

Śrī Jagadish Chandra Bose, Sir Isaac Newton, Benjamin Franklin—the brilliant brain substance of each of them stopped working utterly, as soon as this little spark of living substance separated from their respective bodies. If it were possible to create this living substance by chemical or physical combination or permutation of matter, then surely some disciple or other of these great scientists would have brought them back to life and would thus have prolonged their scientific contribution to the world. But no material scientist can create the living spark by any material arrangement, and those who say they can do so in the future are the greatest of fools and hypocrites. The living spirit is eternal—he has no end and no beginning and thus can never be created by any method whatsoever. After all, it is within our experience that every created thing is subject to annihilation. The eternality of the spirit soul is proved through its noncreatability by material means.

Page Title:In the future (CC and Other Books)
Compiler:Visnu Murti, RupaManjari
Created:10 of Nov, 2012
Totals by Section:BG=0, SB=0, CC=26, OB=27, Lec=0, Con=0, Let=0
No. of Quotes:53