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Inside (CC and Other Books)

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 2.96, Purport:

Śrīla Jīva Gosvāmī states in his Bhagavat-sandarbha (16) that by His potencies, which act in natural sequences beyond the scope of the speculative human mind, the Supreme Transcendence, the summum bonum, eternally and simultaneously exists in four transcendental features: His personality, His impersonal effulgence, particles of His potency (the living beings), and the principal cause of all causes. The Supreme Whole is compared to the sun, which also exists in four features, namely the personality of the sun-god, the glare of his glowing sphere, the sun rays inside the sun planet, and the sun's reflections in many other objects. The ambition to corroborate the existence of the transcendental Absolute Truth by limited conjectural endeavors cannot be fulfilled, because He is beyond the scope of our limited speculative minds. In an honest search for truth, we must admit that His powers are inconceivable to our tiny brains. The exploration of space has demanded the work of the greatest scientists of the world, yet there are countless problems regarding even fundamental knowledge of the material creation that bewilder scientists who confront them. Such material knowledge is far removed from the spiritual nature, and therefore the acts and arrangements of the Absolute Truth are, beyond all doubts, inconceivable.

CC Adi 5.34, Translation:

It is like the homogeneous effulgence around the sun. But inside the sun are the chariots, horses and other opulences of the sun-god.

CC Adi 14.42, Translation:

Śacīmātā said, “Why do You steal others' things? Why do You beat the other children? And why do You go inside others' houses? What do You not have in Your own house?”

CC Adi 17.38, Translation:

One night while kīrtana was going on inside Śrīvāsa Ṭhākura's house, a brāhmaṇa named Gopāla Cāpāla, the chief of the nonbelievers, who was talkative and very rough in his speech, placed all the paraphernalia for worshiping the goddess Durgā outside Śrīvāsa Ṭhākura's door.

CC Adi 17.83, Translation:

The fruits were all red and yellow, with no seed inside and no skin outside, and eating one fruit would immediately fill a man's belly.

CC Madhya-lila

CC Madhya 4.125, Purport:

Although Mādhavendra Purī was not interested in eating and sleeping, his interest in chanting the mahā-mantra was as acute as if he were an aspiring transcendentalist rather than a paramahaṁsa. This means that even in the paramahaṁsa stage, one cannot give up chanting. Haridāsa Ṭhākura and the Gosvāmīs were all engaged in chanting a fixed number of rounds; therefore chanting on beads is very important for everyone, even though one may become a paramahaṁsa. This chanting can be executed anywhere, either inside or outside the temple. Mādhavendra Purī even sat down in a vacant marketplace to perform his chanting. As stated by Śrīnivāsa Ācārya in his prayers to the Gosvāmīs: nāma-gāna-natibhiḥ. A paramahaṁsa devotee is always engaged in chanting and rendering loving service to the Lord. Chanting the Lord's holy names and engaging in His service are identical. As stated in Śrīmad-Bhāgavatam (7.5.23), there are nine kinds of devotional service: hearing (śravaṇam), chanting (kīrtanam), remembering (viṣṇoḥ smaraṇam), serving (pāda-sevanam), worship of the Deity (arcanam), praying (vandanam), carrying out orders (dāsyam), serving Him as a friend (sakhyam) and sacrificing everything for the Lord (ātma-nivedanam). Although each process appears distinct, when one is situated on the absolute platform he can see that they are identical. For instance, hearing is as good as chanting, and remembering is as good as chanting or hearing. Similarly, engaging in Deity worship is as good as chanting, hearing or remembering. The devotee is expected to accept all nine processes of devotional service, but even if only one process is properly executed, he can still attain the highest position (paramahaṁsa) and go back home, back to Godhead.

CC Madhya 12.73, Purport:

The Guṇḍicā temple is situated two miles northeast of the Jagannātha temple. At the time of the Ratha-yātrā festival, Lord Jagannātha goes to the Guṇḍicā temple from His original temple and stays there for one week. After one week, He returns to His original temple. It is understood by hearsay that the wife of Indradyumna, the King who established the Jagannātha temple, was known as Guṇḍicā. There is also mention of the name of the Guṇḍicā temple in authoritative scripture. The area of the Guṇḍicā temple is estimated to be 288 cubits by 215 cubits (a cubit is about a foot and a half). The main temple inside is about 36 cubits by 30 cubits, and the kīrtana hall is 32 cubits by 30 cubits.

CC Madhya 12.82, Translation:

The Lord cleansed everything inside the temple very nicely, including the ceiling. He then took up the sitting place (siṁhāsana), cleansed it and again put it in its original place.

CC Madhya 12.93, Translation:

The Lord then ordered everyone to cleanse the inside of the temple very perfectly by taking finer dust, straws and grains of sand and throwing them outside.

CC Madhya 12.136, Translation:

Śrī Caitanya Mahāprabhu also cleansed the Nṛsiṁha temple inside and outside. Finally, He rested a few minutes and then began dancing.

CC Madhya 20.54, Translation:

Catching his hand, Śrī Caitanya Mahāprabhu took Sanātana Gosvāmī inside and made him sit on an elevated place next to Him.

CC Madhya 20.313, Translation:

"Śrī Hari, the Supreme Personality of Godhead, is situated beyond the range of material nature; therefore He is the supreme transcendental person. He can see everything inside and outside; therefore He is the supreme overseer of all living entities. If someone takes shelter at His lotus feet and worships Him, he also attains a transcendental position."

CC Madhya 24.261, Purport:

This is the beginning of spiritual life. After leaving householder life, one may go to a holy place, such as the bank of the Ganges or Yamunā, and erect a small cottage. A small cottage can be constructed without any expenditure. Four logs serving as pillars can be secured by any man from the forest. The roof can be covered with leaves, and one can cleanse the inside. Thus one can live very peacefully. In any condition, any man can live in a small cottage, plant a tulasī tree, water it in the morning, offer it prayers, and continuously chant the Hare Kṛṣṇa mahā-mantra. Thus one can make vigorous spiritual advancement. This is not at all difficult. One simply has to follow the instructions of the spiritual master strictly. Then everything will be successful in due course of time. As far as eating is concerned, there is no problem.

CC Madhya 25.125, Translation:

The five material elements are existing inside and outside of every living entity. Similarly, I, the Supreme Personality of Godhead, am manifest within the heart of the devotee as well as outside his body.

CC Antya-lila

CC Antya 3.151, Translation and Purport:

When the Durgā-maṇḍapa and courtyard became filled with crowds of men, Rāmacandra Khān, who was inside the house, sent his servant to Lord Nityānanda.

In those days, and also even now, the palatial buildings of respectable people, especially in the villages of Bengal, were divided into two parts. The inside part was especially meant for the family, and the ladies would live there unexposed to men. That part was called the bhitara-bāḍi, or inside house. In the outside house, or bahir-bāḍi, the respectable gentleman received visitors and kept his business office. The Durgā-maṇḍapa would be part of the outside house. Thus when Lord Nityānanda entered the outside house, Rāmacandra Khān was in the inside house with the members of his family. When Nityānanda Prabhu arrived, Rāmacandra Khān did not receive Him personally but sent his servant to inform Him indirectly to go away.

CC Antya 14 Summary:

As soon as He perceived this woman, however, His external consciousness immediately returned, and He saw Jagannātha, Baladeva and Subhadrā. Caitanya Mahāprabhu also saw Kṛṣṇa in a dream, and He was overwhelmed with ecstatic love. When He could no longer see Kṛṣṇa, Śrī Caitanya Mahāprabhu compared Himself to a yogī and described how that yogī was seeing Vṛndāvana. Sometimes all the transcendental ecstatic symptoms were manifest in Him. One night, Govinda and Svarūpa Dāmodara noticed that although the three doors to the Lord's room were closed and locked, the Lord was not present inside. Seeing this, Svarūpa Dāmodara and the other devotees went outside and saw the Lord lying unconscious by the gate known as Siṁha-dvāra. His body had become unusually long, and the joints of His bones were loose. The devotees gradually brought Śrī Caitanya Mahāprabhu back to His senses by chanting the Hare Kṛṣṇa mantra, and then they took Him back to His residence. Once Śrī Caitanya Mahāprabhu mistook a sand dune known as Caṭaka-parvata for Govardhana Hill. As He ran toward it, He became stunned, and then the eight ecstatic transformations appeared in His body due to great love for Kṛṣṇa. At that time all the devotees chanted the Hare Kṛṣṇa mantra to pacify Him.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 2:

When he reached Benares, Sanātana learned that the Lord was there, and he became overjoyed. He was informed by the people that the Lord was staying at the house of Candraśekhara, and Sanātana went there. Although Caitanya Mahāprabhu was inside the house, He could understand that Sanātana had arrived at the door, and He asked Candraśekhara to call in the man who was sitting there. "He is a Vaiṣṇava, a great devotee of the Lord," Caitanya Mahāprabhu said. Candraśekhara came out to see the man, but he saw no Vaiṣṇava at the door. He saw only a man who appeared to be a Muslim mendicant. The Lord then asked to see the mendicant, and when Sanātana entered the courtyard, Lord Caitanya hurriedly came out to receive him and embrace him. When the Lord embraced him, Sanātana became overwhelmed with spiritual ecstasy, and he said, "My dear Lord, please do not touch me." But they embraced each other and began to cry. Seeing Sanātana and Lord Caitanya acting thus, Candraśekhara was struck with wonder. Caitanya Mahāprabhu then asked Sanātana to sit down with Him on a bench. The Lord was touching the body of Sanātana with His hand, and again Sanātana asked Him, "My dear Lord, please do not touch me."

Teachings of Lord Caitanya, Chapter 9:

Brahmā was struck with wonder. Why did Kṛṣṇa ask such a question? Brahmāinformed the doorman, "Please tell Him that the Brahmā who is the father of the Four Kumāras and who has four heads has come to see Him."

The doorman informed Kṛṣṇa and then asked Brahmāto come inside. Brahmā offered his obeisances unto the lotus feet of Kṛṣṇa, and after Kṛṣṇa had received him with all honor, the Lord asked him why he had come.

Teachings of Lord Caitanya, Chapter 11:

When a conditioned soul becomes a devotee of Kṛṣṇa, the Lord, by His causeless mercy, trains him in two ways: He trains him from without as the spiritual master, and He trains him from within as the Supersoul. In this connection there is a very nice verse in Śrīmad-Bhāgavatam (11.29.6), in which Uddhava says to Lord Kṛṣṇa: “My dear Lord, even if someone lives as long as Brahmā, he would still be unable to express his gratitude to You for the benefits derived from remembering You. Out of Your causeless mercy You drive away all inauspicious conditions for Your devotee, expressing Yourself from outside as the spiritual master and from inside as the Supersoul.

Teachings of Lord Caitanya, Chapter 23:

Unless one is freed from the influence of the material energy, he cannot understand the Supreme Lord and His different energies. Nor can one who is captivated by the spell of material energy understand the spiritual form of the Supreme Lord. Unless there is realization of the transcendental form of the Supreme Personality of Godhead, there is no question of love of God, and without love of God there is no perfection of human life. 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.

Nectar of Devotion

Nectar of Devotion 19:

From the example of Candrakānti as found in the Padma Purāṇa and from the example of the gopīs as found in Śrīmad-Bhāgavatam, it appears that a devotee who always thinks of Kṛṣṇa and who always chants His glories in ecstatic love, regardless of his condition, will attain the highest perfection of unalloyed devotional love due to Lord Kṛṣṇa's extraordinary mercy. This is confirmed in Śrīmad-Bhāgavatam: "If a person worships, adores and loves Hari, the Supreme Lord, he should be understood to have finished all kinds of austerities, penances and similar processes for self-realization. On the other hand, if after undergoing all types of austerities, penances and mystic yoga practices one does not develop such love for Hari, then all his performances are to be considered a useless waste of time. If someone always sees Kṛṣṇa inside and out, then it is to be understood that he has surpassed all austerities and penances for self-realization. And if, after executing all kinds of penances and austerities, one cannot always see Kṛṣṇa inside and out, then he has executed his performances uselessly."

Nectar of Devotion 31:

After Kṛṣṇa had just learned to walk, He was going in and out of the house very frequently. Yaśodā became surprised and said, "This child is too restless and cannot be controlled! He is incessantly going about the neighborhood of Gokula (Vṛndāvana), and then He is coming back inside the house. I see that the child is very fearless, but in spite of His fearlessness, I am becoming more and more afraid of His falling into some danger." This again is an instance of the conjunction of two opposing elements: the child was very fearless, but at the same time Yaśodā was becoming fearful of some danger. Here danger is the cause, and Yaśodā's feelings are in a conjunction of two opposing symptoms. In other words, Yaśodā was feeling both happiness and doubt, or growing fear.

Easy Journey to Other Planets

Easy Journey to Other Planets 2:

"Persons learned in the Vedas, who utter oṁkāra and who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices celibacy. I shall now explain to you this process by which one may attain salvation. The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga." (Bg. 8.11-12) In the yoga system this process is called pratyāhāra, which means, in technical language, "the opposite." Now the eyes are engaged in seeing worldly beauty, so one has to withdraw them from enjoying that beauty and concentrate on seeing beauty inside. That is called pratyāhāra. Similarly, one has to hear the oṁkāra sound from within.

Krsna, The Supreme Personality of Godhead

Krsna Book Introduction:

Thus everyone, in any condition of life, should be interested in hearing about Kṛṣṇa and His activities because He is the Supreme Absolute Truth, the Personality of Godhead. He is all-pervading: inside He is living within everyone's heart, and outside He is living as His universal form. And yet, as described in the Bhagavad-gītā, He appears as He is in the human society just to invite everyone to His transcendental abode, back home, back to Godhead. Everyone should be interested in knowing about Kṛṣṇa, and this book is presented with this purpose: that people may know about Kṛṣṇa and be perfectly benefited in this human form of life.

Krsna Book 5:

In the material world we possess riches and wealth in many ways, but sometimes not in very honest and pious ways, because that is the nature of accumulating wealth. According to Vedic injunction, therefore, one should purify such wealth by giving cows and gold in charity to the brāhmaṇas. A newborn child is also purified by gifts of grain in charity to the brāhmaṇas. In this material world it is to be understood that we are always living in a contaminated state. We therefore have to purify the duration of our lives, our possession of wealth and our self. We can purify our duration of life by taking daily bath and cleansing the body inside and outside and accepting the ten kinds of purificatory processes. By austerities, by worship of the Lord, and by distribution of charity we can purify the possession of wealth. We can purify our self by studying the Vedas in order to understand the Absolute Truth and achieve self-realization. It is therefore stated in the Vedic literature that by birth everyone is born a śūdra, that by accepting the purificatory process one becomes twice-born, that by studying the Vedas one becomes a vipra, which is the preliminary qualification for becoming a brāhmaṇa, and that when one perfectly understands the Absolute Truth he is called a brāhmaṇa. And when the brāhmaṇa reaches further perfection, he becomes a Vaiṣṇava, or a devotee.

Krsna Book 9:

Mother Yaśodā could understand that Kṛṣṇa was unnecessarily afraid, and for His benefit she wanted to allay His fears. Being the topmost well-wisher of her child, Mother Yaśodā thought, “If the child is too fearful of me, I don’t know what will happen to Him.” Mother Yaśodā then threw away her stick. In order to punish Him, she thought to bind His hands with some ropes. She did not know it, but it was actually impossible for her to bind the Supreme Personality of Godhead. Mother Yaśodā was thinking that Kṛṣṇa was her tiny child; she did not know that the child had no limitation. There is no inside or outside of Him, nor beginning or end. He is unlimited and all-pervading. Indeed, He is Himself the whole cosmic manifestation. Still, Mother Yaśodā was thinking of Kṛṣṇa as her child. Although He is beyond the reach of all senses, she endeavored to bind Him to a wooden grinding mortar. But when she tried to bind Him, she found that the rope she was using was too short—by two inches. She gathered more ropes from the house and added to it, but still she found the same shortage. In this way, she connected all the ropes available at home, but when the final knot was added, she saw that the rope was still two inches too short. Mother Yaśodā was smiling, but she was astonished. How was it happening?

Krsna Book 12:

One of them said, “Yes, what you say is true. This animal's upper lip appears to be just like the sunshine, and its lower lip is just like the reflection of red sunshine on the ground. Dear friends, just look to the right- and left-hand side of the mouth of the animal. Its mouth appears to be like a big mountain cave, and its height cannot be estimated. The chin is also raised just like a mountain summit. That long highway appears to be its tongue, and inside the mouth it is as dark as in a mountain cave. The hot wind that is blowing like a hurricane is his breathing, and the fishy bad smell coming out from his mouth is the smell of his intestines.”

Krsna Book 23:

Carrying out Kṛṣṇa's order, the boys immediately went to the wives of the brāhmaṇas. They found the wives sitting inside the brāhmaṇas' house. They were very beautifully decorated with ornaments. After offering them all respectful obeisances, the boys said, "Dear mothers, please accept our humble obeisances and hear our statement. May we inform you that Lord Kṛṣṇa and Balarāma are nearby. They have come here with the cows, and you may know also that we have come here under Their instructions. All of us are very hungry; therefore, we have come to you for some food. Please give us something to eat for Kṛṣṇa, Balarāma and ourselves."

Krsna Book 49:

Akrūra happened to be one of the cousins of Kuntī; therefore, after meeting him, she began to inquire about her paternal relatives. Thinking of her birthplace and beginning to cry, she asked Akrūra whether her father, mother, brothers, sisters and other friends at home still remembered her. She especially inquired about Kṛṣṇa and Balarāma, her glorious nephews. She asked, "Does Kṛṣṇa, the Supreme Personality of Godhead, who is very affectionate to His devotees, remember my sons? Does Balarāma remember us?" 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.

Krsna Book 53:

Meanwhile, inside the palace, Rukmiṇī was expecting Kṛṣṇa to arrive, but when neither He nor the brāhmaṇa who took her message appeared, she was full of anxiety and began to think how unfortunate she was. "There is only one night between today and my marriage day, and still neither the brāhmaṇa nor Śyāmasundara has returned. I cannot ascertain any reason for this." Having little hope, she thought that perhaps Kṛṣṇa had found reason to become dissatisfied and had rejected her fair proposal. As a result, the brāhmaṇa might have become disappointed and not come back. Although she was thinking of various causes for the delay, she expected them both at any moment.

Krsna Book 53:

Just then, Rukmiṇī, full of anxiety, saw the brāhmaṇa messenger. Kṛṣṇa, being the Supersoul of all living beings, could understand Rukmiṇī’s anxiety; therefore He sent the brāhmaṇa inside the palace to let her know that He had arrived. When Rukmiṇī saw the brāhmaṇa, she could understand the auspicious trembling of her body and immediately became elated. She smiled and inquired whether Kṛṣṇa had already come. The brāhmaṇa replied that the son of the Yadu dynasty, Śrī Kṛṣṇa, had arrived; he further encouraged her by saying that Kṛṣṇa had promised to carry her away without fail. Rukmiṇī was so elated by the brāhmaṇa's message that she wanted to give him in charity everything she possessed. However, finding nothing suitable for presentation, she simply offered him her respectful obeisances. The significance of offering respectful obeisances to a superior is that the one offering obeisances is obliged to the respected person. In other words, Rukmiṇī implied that she would remain ever grateful to the brāhmaṇa. Anyone who gets the favor of the goddess of fortune, as did this brāhmaṇa, is without a doubt always happy in material opulence.

Krsna Book 62:

The palace in which Ūṣā and Citralekhā lived was so well fortified that it was impossible for any male to either enter or see inside. Ūṣā and Aniruddha lived together in the palace, and day after day Ūṣā’s love for Aniruddha grew four times upon four. Ūṣā pleased Aniruddha with valuable garments, flowers, garlands, scents and incense. By his bedside sitting place were other paraphernalia for residential purposes—nice drinks such as milk and sherbet and nice eatables which could be chewed or swallowed. Above all, she pleased him with sweet words and very obliging service. Ūṣā worshiped Aniruddha as if he were the Supreme Personality of Godhead. By her excellent service, Ūṣā made Aniruddha forget all other things and was able to draw his attention and love to her without deviation. In such an atmosphere of love and service, Aniruddha practically forgot himself and could not recall how many days he had been away from his real home.

Krsna Book 82:

They condemned Brahmā, the creator of the body, because he foolishly made eyelids which blinked and checked their seeing Kṛṣṇa. Because they had been separated from Kṛṣṇa for so many years, the gopīs, having come along with Nanda Mahārāja and Mother Yaśodā, felt intense ecstasy upon seeing Kṛṣṇa. No one can even imagine how eager the gopīs were to see Kṛṣṇa again. As soon as Kṛṣṇa became visible to them, they took Him inside their hearts through their eyes and embraced Him to their full satisfaction. Even though they were embracing Kṛṣṇa only mentally, they became so ecstatic and overwhelmed with joy that for the time being they completely forgot themselves. The ecstatic trance they achieved simply by mentally embracing Kṛṣṇa is impossible to achieve even for great yogīs constantly engaged in meditation on the Supreme Personality of Godhead. Kṛṣṇa could understand that the gopīs were rapt in ecstasy by embracing Him in their minds, and therefore, since He is present in everyone's heart, He reciprocated the embracing from within.

Renunciation Through Wisdom

Renunciation Through Wisdom 3.4:

In his essay entitled "Yoga," Śrī Aurobindo does not recommend destroying desire but rather changing its character. It is a perennial truth that the jīva is by nature an eternal servant of Lord Kṛṣṇa. The jīva has no other identity, whether he is conditioned or liberated. His position is similar to that of a citizen of a country: he is always subject to the government laws, whether he is in or out of jail. When he is inside the jail, all his activities are painful, but as a free citizen he feels content in everything he does. It is merely a matter of changing his character.

Renunciation Through Wisdom 4.3:

The Lord's statements in the Gītā concerning the impersonal Brahman are unequivocal, yet Dr. Radhakrishnan seems unsatisfied with them. He grudgingly translates Text 27 of the Fourteenth Chapter, "For I am the abode of Brahman, the Immortal and the Imperishable, of eternal law and of absolute bliss." Since Lord Kṛṣṇa is the basis of the impersonal, formless Brahman, He is certainly far superior it. The mosquito net is inside the house, not the other way around; the ink-pot is on the table, not vice versa. Even a small boy can grasp this. Then why does Dr. Radhakrishnan hesitate to accept this truth? There are countless proofs in the scripture of Lord Kṛṣṇa's supreme absolute personality, but Dr. Radhakrishnan is like an owl in the daylight of truths. He tries to cover the sun of truth by creating a dark cloud of word jugglery. Thus instead of truth and knowledge, confusion is paraded before the world. We strongly condemn this sort of activity. Whether directly or indirectly, Dr. Radhakrishnan has tried to circumvent the truth—that Lord Kṛṣṇa is the basis of Brahman—and in the process he has been defeated. If Dr. Radhakrishnan really accepts Lord Kṛṣṇa as the absolute God, then what inspired him to see another being within Kṛṣṇa and to write, "It is not the personal Kṛṣṇa to whom we have to give ourselves up..."?

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

Mukunda-mala-stotra mantra 2, Purport:

In His impersonal feature (Brahman) the Supreme Lord is everywhere, inside and outside: as the Supersoul (Paramātmā) He is inside everything, from the gigantic universal form down to the atoms and electrons; and as the Supreme Personality of Godhead (Bhagavān) He sustains everything with His energies. (We have already described this feature of the Lord in the purport to the previous verse, in connection with the name Jagan-nivāsa.) Therefore in each of His three features—Brahman, Paramātmā, and Bhagavān—the Lord is present everywhere in the material world. Yet He remains aloof, busy with His transcendental pastimes in His supreme abode.

Page Title:Inside (CC and Other Books)
Compiler:Visnu Murti, Mayapur
Created:25 of Mar, 2012
Totals by Section:BG=0, SB=0, CC=16, OB=20, Lec=0, Con=0, Let=0
No. of Quotes:36