Intend (CC and Other Books)

Expressions researched:
"intend" |"intended" |"intending" |"intends"

CC Preface and Introduction

CC Foreword:

After the passing away of Śrī Caitanya Mahāprabhu and Svarūpa Dāmodara, Raghunātha dāsa, unable to bear the pain of separation from these objects of his complete devotion, traveled to Vṛndāvana, intending to commit suicide by jumping from Govardhana Hill. In Vṛndāvana, however, he encountered Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī, two of the most confidential disciples of Caitanya Mahāprabhu. They convinced him to give up his planned suicide and impelled him to reveal to them the spiritually inspiring events of Lord Caitanya's later life.

CC Introduction:

In other words, God is not separate from all of these: everything together is God.

Actually, the Caitanya-caritāmṛta is not intended for the novice, for it is the postgraduate study of spiritual knowledge. Ideally, one begins with the Bhagavad-gītā and advances through Śrīmad-Bhāgavatam to the Caitanya-caritāmṛta. Although all these great scriptures are on the same absolute level, for the sake of comparative study the Caitanya-caritāmṛta is considered to be on the highest platform. Every verse in it is perfectly composed.

In the second verse of the Caitanya-caritāmṛta, the author offers his obeisances to Lord Caitanya and Lord Nityānanda.

CC Adi-lila

CC Adi 6.28, Purport:

Therefore the Personality of Godhead and His different incarnations and forms played the parts of devotees to instruct the conditioned souls how to approach the transcendental stage of devotional service. Advaita Ācārya especially intended to teach the conditioned souls about devotional service. The word ācārya means "teacher." The special function of such a teacher is to make people Kṛṣṇa conscious. A bona fide teacher following in the footsteps of Advaita Ācārya has no other business than to spread the principles of Kṛṣṇa consciousness all over the world. The real qualification of an ācārya is that he presents himself as a servant of the Supreme. Such a bona fide ācārya can never support the demoniac activities of atheistic men who present themselves as God. It is the main business of an ācārya to defy such imposters posing as God before the innocent public.

CC Adi 7.31-32, Purport:

However, since both the boys and the girls are being trained to become preachers, those girls are not ordinary girls but are as good as their brothers who are preaching Kṛṣṇa consciousness. Therefore, to engage both boys and girls in fully transcendental activities is a policy intended to spread the Kṛṣṇa consciousness movement. These jealous fools who criticize the intermingling of boys and girls will simply have to be satisfied with their own foolishness because they cannot think of how to spread Kṛṣṇa consciousness by adopting ways and means that are favorable for this purpose. Their stereotyped methods will never help spread Kṛṣṇa consciousness. Therefore, what we are doing is perfect by the grace of Lord Caitanya Mahāprabhu, for it is He who proposed to invent a way to capture those who strayed from Kṛṣṇa consciousness.

CC Adi 7.122, Purport:

Śrīpāda Śaṅkarācārya has tried to mislead the readers of the Vedānta-sūtra by misinterpreting the words ānanda-mayo ’bhyāsāt, and he has even tried to find fault with Vyāsadeva. All the aphorisms of the Vedānta-sūtra need not be examined here, however, since we intend to present the Vedānta-sūtra in a separate volume.

CC Adi 10.94, Translation:

Śrīla Raghunātha dāsa Gosvāmī intended to go to Vṛndāvana to see the lotus feet of Rūpa and Sanātana and then give up his life by jumping from Govardhana Hill.

CC Adi 16.54, Purport:

The second instance of avimṛṣṭa-vidheyāṁśa-doṣa occurs in the words dvitīya-śrī-lakṣmīr iva. In this composition the word dvitīya ("second") is vidheya, or unknown. Placing the unknown first to make the compound word dvitīya-śrī-lakṣmīr is another fault. The words dvitīya-śrī-lakṣmīr iva were intended to compare the Ganges to the goddess of fortune, but because of this fault the meaning of the compound word was bewildering.

The third fault is that of viruddha-mati, or contradictory conception, in the words bhavānī-bhartuḥ. The word bhavānī refers to the wife of Bhava, Lord Śiva. But since Bhavānī is already known as the wife of Lord Śiva, to add the word bhartā, "husband," thus forming a compound meaning "the husband of the wife of Lord Śiva," is contradictory, for thus it appears as if the wife of Lord Śiva had another husband.

CC Adi 16.59, Translation:

“In the word "dvitīya-śrī-lakṣmī" ("a second all-opulent goddess of fortune"), the quality of being a second Lakṣmī is the unknown. In making this compound word, the meaning became secondary and the originally intended meaning was lost.

CC Adi 16.60, Translation:

“Because the word "dvitīya" ("second") is the unknown, in its combination in this compound word the intended meaning of equality with Lakṣmī is lost.

CC Madhya-lila

CC Madhya 4.169, Purport:

This is not very difficult. In the month of Śrāvaṇa one should not eat spinach, in the month of Bhādra one should not eat yogurt, and in the month of Āśvina one should not drink milk. One should not eat fish or other nonvegetarian food during the month of Kārttika. A nonvegetarian diet means fish and meat. Similarly, masūra dhal and urad dhal are also considered nonvegetarian. These two dhals contain a great amount of protein, and food rich in protein is considered nonvegetarian. On the whole, during the four-month period of Cāturmāsya one should practice giving up all food intended for sense enjoyment.

CC Madhya 6.120, Purport:

The Vedānta- or Brahma-sūtra, written by Śrīla Vyāsadeva, is a book studied by all advanced spiritual students, especially by the sannyāsīs of all religious communities (sampradāyas). The sannyāsīs must read the Vedānta-sūtra to establish their final conclusions concerning Vedic knowledge. Here, of course, the Vedānta mentioned is the commentary of Śaṅkarācārya, known as Śārīraka-bhāṣya. Sārvabhauma Bhaṭṭācārya intended to convert Caitanya Mahāprabhu, who was a Vaiṣṇava sannyāsī, into a Māyāvādī sannyāsī. He therefore made this arrangement to instruct Him in the Vedānta-sūtra according to the Śārīraka commentary of Śaṅkarācārya. All the sannyāsīs of the Śaṅkara-sampradāya enjoy seriously studying the Vedānta-sūtra with the Śārīraka-bhāṣya commentary. It is said, vedānta-vākyeṣu sadā ramantaḥ: "One should always enjoy the studies of the Vedānta-sūtra."

CC Madhya 6.141, Purport:

Although the Supreme Lord is described as having no hands and legs, He nonetheless accepts all sacrificial offerings. He has no eyes, yet He sees everything. He has no ears, yet He hears everything. When it is stated that the Supreme Lord has no hands and legs, one should not think that He is impersonal. Rather, He has no mundane hands or legs like ours. "He has no eyes, yet He sees." This means that He does not have mundane, limited eyes like ours. Rather, He has such eyes that He can see past, present and future, everywhere, in every corner of the universe and in every corner of the heart of every living entity. Thus the impersonal descriptions in the Vedas intend to deny mundane characteristics in the Supreme Lord. They do not intend to establish the Supreme Lord as impersonal.

CC Madhya 6.154, Purport:

The living entities in the material world are forgetful of their eternal relationship with the Supreme Personality of Godhead. This forgetfulness is called avidyā, or nescience. The avidyā-śakti, the avidyā potency of the material world, provokes fruitive activity. Although this avidyā-śakti (material energy, or nescience) is also an energy of the Supreme Personality of Godhead, it is especially intended to keep the living entities in a state of forgetfulness. This is due to their rebellious attitude toward the Lord. Thus although the living entities are constitutionally spiritual, they come under the influence of the potency of nescience. How this happens is described in the following verse.

CC Madhya 11.176, Purport:

At the present moment we see that some of the members of the International Society for Krishna Consciousness are tending to leave their preaching activities in order to sit in a solitary place. This is not a very good sign. It is a fact that Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has condemned this process for neophytes. He has even stated in a song, pratiṣṭhāra tare, nirjanera ghare, tava hari-nāma kevala kaitava: "Sitting in a solitary place intending to chant the Hare Kṛṣṇa mahā-mantra is considered a cheating process." This practice is not possible for neophytes at all. The neophyte devotee must act and work very laboriously under the direction of the spiritual master, and he must thus preach the cult of Śrī Caitanya Mahāprabhu. Only after maturing in devotion can he sit down in a solitary place to chant the Hare Kṛṣṇa mahā-mantra as Śrī Caitanya Mahāprabhu Himself did.

CC Madhya 16 Summary:

When Śrī Caitanya Mahāprabhu wanted to go to Vṛndāvana, Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya indirectly presented many obstructions. In due course of time, all the devotees of Bengal visited Jagannātha Purī for the third year. This time, all the wives of the Vaiṣṇavas brought many types of food, intending to extend invitations to Śrī Caitanya Mahāprabhu at Jagannātha Purī. When the devotees arrived, Caitanya Mahāprabhu sent His blessings in the form of garlands. In that year also, the Guṇḍicā temple was cleansed, and when the Cāturmāsya period was over, all the devotees returned to their homes in Bengal. Caitanya Mahāprabhu forbade Nityānanda to visit Nīlācala every year. Questioned by the inhabitants of Kulīna-grāma, Caitanya Mahāprabhu again repeated the symptoms of a Vaiṣṇava. Vidyānidhi also came to Jagannātha Purī and saw the festival of Oḍana-ṣaṣṭhī. When the devotees bade farewell to the Lord, the Lord was determined to go to Vṛndāvana, and on the day of Vijaya-daśamī, He departed.

CC Madhya 16.145, Translation:

“"Intending to make my promise true, Lord Kṛṣṇa broke His own promise not to take up a weapon at Kurukṣetra. With His outer garment falling off, Lord Śrī Kṛṣṇa jumped from His chariot, picked up a wheel and came running at me to kill me. Indeed, He rushed at me like a lion going to kill an elephant, and He caused the whole earth to tremble."

CC Madhya 19.177, Purport:

The process of devotional service—beginning with chanting and hearing—is called sādhana-bhakti. This includes the regulative principles that are intended to awaken one to devotional service. Devotional service is always dormant in everyone's heart, and by the offenseless chanting of the holy names of the Lord, one's original dormant Kṛṣṇa consciousness is awakened. This awakening to Kṛṣṇa consciousness is the beginning of sādhana-bhakti. This can be divided into many different parts, including faith, association with devotees, initiation by the spiritual master, engagement in devotional service under the instructions of a spiritual master, steadiness in devotional service and the awakening of a taste for devotional service. In this way, one can become attached to Kṛṣṇa and His service, and when this attachment is intensified, it results in ecstatic love for Kṛṣṇa.

CC Madhya 19.206, Purport:

Kṛṣṇa therefore divided all the cowherd boys into two parties. One party belonged to Balarāma, and the other party belonged to Kṛṣṇa Himself. Ultimately Kṛṣṇa was defeated in this play, and according to the wager, the defeated party had to carry the victorious party on their shoulders. Kṛṣṇa had to carry Śrīdāmā on His shoulders, and Bhadrasena had to carry Vṛṣabha. The demon Pralambāsura had to carry Balarāma, and when Balarāma mounted his shoulders, the demon ran far away. Finally the demon began to expand his body to a gigantic size, and Balarāma understood that he intended to kill Him. Balarāma immediately struck the demon's head with His strong fist, and the demon fell down dead as if he were a snake whose head had been smashed.

CC Madhya 21.134, Translation:

“‘The creator says, “Let those who will see Kṛṣṇa's beautiful face have two eyes.” Just see the lack of consideration exhibited by this person posing as a creator! If the creator took my advice, he would give millions of eyes to the person who intends to see Śrī Kṛṣṇa's face. If the creator will accept this advice, then I would say that he is competent in his work.’

CC Madhya 21.145, Translation:

Resuming His external consciousness, Śrī Caitanya Mahāprabhu told Sanātana Gosvāmī, “I have not spoken of what I intended. Lord Kṛṣṇa is very merciful to you because by bewildering My mind He has revealed His personal opulence and sweetness. He has caused you to hear all these things from Me for your understanding.

CC Antya-lila

CC Antya 3.64, Translation:

“"While dying, Ajāmila chanted the holy name of the Lord, intending to call his son Nārāyaṇa. Nevertheless, he attained the spiritual world. What then to speak of those who chant the holy name with faith and reverence?"

CC Antya 3.187, Translation:

“"While dying, Ajāmila chanted the holy name of the Lord, intending to call his son Nārāyaṇa. Nevertheless, he attained the spiritual world. What then to speak of those who chant the holy name with faith and reverence?"

CC Antya 5.154, Translation:

“Thus I have explained the meaning intended by mother Sarasvatī, the goddess of learning. It is your great fortune that you have described Lord Jagannātha and Lord Śrī Caitanya Mahāprabhu in that way.

CC Antya 13.54, Translation:

Hearing this, Jagadānanda Paṇḍita immediately became very angry and took a cooking pot in his hand, intending to beat Sanātana Gosvāmī.

CC Antya 13.89, Translation:

During this time, Raghunātha Bhaṭṭācārya, the son of Tapana Miśra, gave up all his duties and left home, intending to meet Śrī Caitanya Mahāprabhu.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Intoduction:

In the Viśiṣṭādvaita philosophy, God's energies, expansions and incarnations are considered to be oneness in diversity. In other words, God is not separate from all of these: everything together is God.

Actually, the Caitanya-caritāmṛta is not intended for the novice, for it is the postgraduate study of spiritual knowledge. Ideally, one begins with the Bhagavad-gītā and advances through Śrīmad-Bhāgavatam to the Caitanya-caritāmṛta. Although all these great scriptures are on the same absolute level, for the sake of comparative study the Caitanya-caritāmṛta is considered to be on the highest platform. Every verse in it is perfectly composed.

Teachings of Lord Caitanya, Chapter 4:

For the enlightenment of such bewildered conditioned souls, who are working under a false identification, the Supreme Lord has presented us with voluminous Vedic literature, including the Vedas, the Purāṇas and the Vedānta-sūtra. These are all intended to guide the human being back to Godhead. Caitanya Mahāprabhu further explained that when a conditioned soul is accepted by a spiritual master out of his mercy and is guided by the Supersoul, the soul can take advantage of the various Vedic scriptures, become enlightened and make progress in spiritual realization. It is because Lord Kṛṣṇa is always merciful to His devotees that He has presented all this Vedic literature, by which one can understand his relationship with Him and can act on the basis of that relationship. In this way one is gifted with the ultimate goal of life.

Teachings of Lord Caitanya, Chapter 5:

The idea is that gradually such neophytes may rise to the transcendental plane and engage in the service of Viṣṇu, the Supreme Personality of Godhead. For example, the Purāṇas advise the neophytes attached to eating flesh to eat it only after offering it to the goddess Kālī.

The philosophical sections of the Vedic hymns are intended to enable one to distinguish the Supreme Lord from māyā. After one understands the position of māyā, one can approach the Supreme Lord in pure devotional service. That is the actual purpose of philosophical speculation, and Kṛṣṇa confirms this in the Bhagavad-gītā (7.19): "After speculating for many, many births, the philosophical speculators and empiric philosophers ultimately surrender unto Me, Vāsudeva, and accept that I am everything." It can thus be seen that all Vedic rituals and different types of worship and philosophical speculation ultimately aim at Kṛṣṇa.

Nectar of Devotion

Nectar of Devotion 2:

Nobody is doing his duty, and everyone is simply puffed up by calling himself a brāhmaṇa (intellectual) or a kṣatriya (soldier or statesman). But actually such people are without status. They are out of touch with the Supreme Personality of Godhead because they are not Kṛṣṇa conscious. Therefore, the Kṛṣṇa consciousness movement is intended to set the whole of human society in proper condition, so that everyone will be happy and take profit from developing Kṛṣṇa consciousness.

Lord Śrī Kṛṣṇa instructed Uddhava that by following the injunctions of the social and spiritual orders of human society, one can satisfy the Supreme Personality of Godhead, and as a result of such satisfaction the whole society gets all the necessities of life amply and without difficulty. This is because, after all, the Supreme Personality of Godhead maintains all other living entities.

Nectar of Devotion 13:

In the Eleventh Canto, Twentieth Chapter, verse 9, of Śrīmad-Bhāgavatam, the Lord Himself says, "One should execute the prescribed duties of varṇa and āśrama as long as he has not developed spontaneous attachment for hearing about My pastimes and activities." In other words, the prescribed forms of varṇa and āśrama are ritualistic ceremonies of religion intended for economic development, sense gratification or salvation. All of these things are recommended for persons who have not developed Kṛṣṇa consciousness; in fact, all such activities are recommended in the revealed scriptures only to bring one to the point of Kṛṣṇa consciousness. But one who has already developed spontaneous attachment for Kṛṣṇa does not require to execute the duties prescribed in the scriptures.

Nectar of Devotion 30:

In the Tenth Canto, Thirty-second Chapter, verse 15, of Śrīmad-Bhāgavatam, Śukadeva Gosvāmī states, "My dear King, the gopīs were always beautiful and decorated with confidential smiles and alluring garments. In their movements, intended to give impetus to lusty feelings, they would sometimes press Kṛṣṇa's hand on their laps, and sometimes they would keep His lotus feet on their breasts. After doing this, they would talk with Kṛṣṇa as if they were very angry with Him."

There is another instance of this concealment in ecstatic love. When Kṛṣṇa, the supreme joker, planted the pārijāta tree in the courtyard of Satyabhāmā, Rukmiṇī, the daughter of King Vidarbha, became very angry, but due to her natural gentle behavior, she did not express anything. No one could understand Rukmiṇī's real mental condition. This is an instance of competitive concealment.

Nectar of Devotion 33:

Persons who execute religious rituals for the satisfaction of Kṛṣṇa are steady in devotional service, whereas persons who execute religious rituals without intending to please Kṛṣṇa are only called pious.

The best example of a dharma-vīra is Mahārāja Yudhiṣṭhira. A devotee once told Kṛṣṇa, "My dear Kṛṣṇa, O killer of all demons, Mahārāja Yudhiṣṭhira, the eldest son of Mahārāja Pāṇḍu, has performed all kinds of sacrifices just to please You. He has always invited the heavenly King, Indra, to take part in the yajñas (sacrifices). Because King Indra was thus absent so often from Śacīdevī, she had to pass much of her time pining over Indra's absence, with her cheeks upon her hands."

The performance of different yajñas for the demigods is considered to be worship of the limbs of the Supreme Lord.

Nectar of Instruction

Nectar of Instruction 3, Purport:

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." Under the direction of the bona fide spiritual master, one has to make everything favorable for Kṛṣṇa's service. For example, at present we are using a dictaphone. The materialist who invented this machine intended it for businessmen or writers of mundane subject matters. He certainly never thought of using the dictaphone in God's service, but we are using this dictaphone to write Kṛṣṇa conscious literature. Of course, the manufacture of the dictaphone is wholly within the energy of Kṛṣṇa. All the parts of the instrument, including the electronic functions, are made from different combinations and interactions of the five basic types of material energy—namely, bhūmi, jala, agni, vāyu and ākāśa.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

Even Dr. S. Radhakrishnan admitted at a world religion conference that religion will not be accepted in modern civilization if it is not accepted from a scientific point of view. In reply, we are glad to announce to the lovers of the truth that bhakti-yoga is the eternal religion of the world and is intended for all living beings, who are all eternally related with the Supreme Lord.

Śrīpāda Rāmānujācārya defines the word sanātana, or "eternal," as that which has neither beginning nor end. When we speak of sanātana-dharma, eternal religion, we take this definition for granted. That which has neither beginning nor end is unlike anything sectarian, which has limits and boundaries. In the light of modern science it will be possible for us to see sanātana-dharma as the main occupation of all the people of the world—nay, of all living entities of the universe.

Krsna, The Supreme Personality of Godhead

Krsna Book 11:

Sometimes They used to imitate the sounds of various animals and birds. In this way, They enjoyed Their childhood pastimes apparently like ordinary, mundane children.

Once, when Kṛṣṇa and Balarāma were playing on the bank of the Yamunā, a demon of the name Vatsāsura assumed the shape of a calf and came there intending to kill the brothers. By taking the shape of a calf, the demon could mingle with the other calves. Kṛṣṇa, however, specifically noticed this, and He immediately alerted Balarāma about the entrance of the demon. Both brothers then silently approached him. Kṛṣṇa caught hold of the demon-calf by the two hind legs and tail, whipped him around very forcibly and threw him up into a tree. The demon lost his life and fell down from the top of the tree to the ground. When the demon lay dead on the ground, all the playmates of Kṛṣṇa congratulated Him, "Well done! Well done!"

Krsna Book 12:

When Lord Kṛṣṇa was enjoying His childhood pastimes with His boyfriends, one Aghāsura demon became very impatient. He was unable to tolerate seeing Kṛṣṇa play so happily, and therefore he appeared before the boys intending to kill them all. This Aghāsura was so dangerous that even the denizens of heaven were afraid of him. Although the denizens of heaven drank nectar daily to prolong their lives, they were afraid of this Aghāsura and were wondering, "When will the demon be killed?" The denizens used to drink nectar to become immortal, but actually they were not confident of their immortality. On the other hand, the boys who were playing with Kṛṣṇa had no fear of the demons. They were free of fear. Any material arrangement for protecting oneself from death is always unsure, but if one is in Kṛṣṇa consciousness, then immortality is confidently assured.

Krsna Book 17:

He was unnecessarily puffed up by the volume of his accumulated poison, as well as by his material power, and he thought, "Why should Garuḍa be offered this sacrifice?" He then ceased offering any sacrifice; instead, he himself ate the offering intended for Garuḍa. When Garuḍa, the great devotee-carrier of Viṣṇu, understood that Kāliya was eating the offered sacrifices, he became very angry and rushed to the island to kill the offensive serpent. Kāliya tried to fight Garuḍa and faced him with his many hoods and poisonous sharp teeth. Kāliya attempted to bite him, and Garuḍa, the son of Tārkṣya, in great anger and with the great force befitting the carrier of Lord Viṣṇu, struck the body of Kāliya with his effulgent golden wings. Kāliya, who is also known as Kadrusuta, son of Kadru, immediately fled to the lake known as Kāliya-hrada, which lay within the Yamunā River and which Garuḍa could not approach.

Krsna Book 18:

At first, Balarāma was surprised by the demon's appearance, and He began to wonder, "How is it that all of a sudden this carrier has changed in every way?" But with a clear mind He could quickly understand that He was being carried away from His friends by a demon who intended to kill Him. Immediately He struck the head of the demon with His strong fist, just as the King of the heavenly planets strikes a mountain with his thunderbolt. Stricken by the fist of Balarāma, the demon fell down dead, just like a snake with a smashed head, and blood poured from his mouth. When the demon fell, he made a tremendous sound, and it sounded as if a great hill were falling upon being struck by the thunderbolt of King Indra. All the boys then rushed to the spot. Astonished by the ghastly scene, they began to praise Balarāma with the words "Well done! Well done!"

Krsna Book 38:

He became overwhelmed with all the symptoms of ecstasy; he wept, and his body trembled. Out of extreme jubilation upon seeing the dust touched by the lotus feet of Kṛṣṇa, Akrūra fell flat on his face and began to roll on the ground.

Akrūra's journey to Vṛndāvana is exemplary. One who intends to visit Vṛndāvana should follow the ideal footsteps of Akrūra and always think of the pastimes and activities of the Lord. As soon as one reaches the boundary of Vṛndāvana, he should immediately smear the dust of Vṛndāvana over his body without thinking of his material position and prestige. Śrīla Narottama dāsa Ṭhākura has sung in a celebrated song, viṣaya chāḍiyā kabe śuddha habe mana: "When my mind will be purified after leaving the contamination of material sense enjoyment, I shall be able to visit Vṛndāvana." Actually, one cannot go to Vṛndāvana by purchasing a ticket. The process of going to Vṛndāvana is shown by Akrūra.

Krsna Book 53:

The bodily luster and beauty of Rukmiṇī appeared as if painted by an artist perfectly presenting beauty following the descriptions of great poets. Rukmiṇī’s breasts are described as being somewhat high, indicating that she was just a youth not more than thirteen or fourteen years old. Her beauty was specifically intended to attract the attention of Kṛṣṇa. Although the princes gazed upon her beautiful features, she was not at all proud. Her eyes moved restlessly, and when she smiled very simply, like an innocent girl, her teeth appeared just like jasmine buds. Expecting Kṛṣṇa to take her away at any moment, she proceeded slowly toward her home. Her legs moved just like a full-grown swan, and her ankle bells tinkled mildly.

Krsna Book 54:

The whole catastrophe of the defeat was due to the envious nature of Rukmiṇī’s elder brother Rukmī. Having seen his sister forcibly taken away by Kṛṣṇa after he had planned to marry her to Śiśupāla, Rukmī was frustrated. So after Śiśupāla, his friend and intended brother-in-law, returned home, Rukmī, very much agitated, was determined to teach Kṛṣṇa a lesson personally. He called for his own soldiers—a military phalanx consisting of several thousand elephants, horses, chariots and infantry—and equipped with this military strength, he began to follow Kṛṣṇa to Dvārakā. To show his prestige, Rukmī promised all the returning kings, "You could not help Śiśupāla marry my sister, Rukmiṇī, but I cannot allow Rukmiṇī to be taken away by Kṛṣṇa. I shall teach Him a lesson. Now I am going to follow Him."

Krsna Book 58:

Both my daughter and I have always prayed for this opportunity. You are the chief of the Yadu dynasty. You may kindly know that from the very beginning I have made a vow to marry my daughter to a suitable candidate, one who can come out victorious in the test I have devised. I have imposed this test just to understand the prowess and position of my intended son-in-law. You, Lord Kṛṣṇa, are the chief of all heroes. I am sure You will be able to bring these seven bulls under control without any difficulty. Until now they have never been subdued by any prince; anyone who has attempted to bring them under control has simply had his limbs broken.”

King Nagnajit continued his request: “Kṛṣṇa, if You’ll kindly bridle the seven bulls and bring them under control, then undoubtedly You will be selected as the desired husband of my daughter, Satyā.”

Krsna Book 72:

It may be noted that by dispatching his younger brothers to conquer in different directions, King Yudhiṣṭhira did not actually intend that they declare war upon the kings. Actually, the brothers started for different directions to inform the respective kings about King Yudhiṣṭhira's intention to perform the Rājasūya sacrifice. The kings were thus informed that they were required to pay taxes for the execution of the sacrifice. This payment of taxes to Emperor Yudhiṣṭhira meant that the king accepted subjugation before him. In case of a king's refusal to act accordingly, there was certainly a fight. Thus by their influence and strength the brothers conquered all the kings in different directions, and they were able to bring in sufficient taxes and presentations, which they brought before King Yudhiṣṭhira.

Krsna Book 74:

In that meeting, King Śiśupāla was also present. He was an avowed enemy of Kṛṣṇa for many reasons, especially because of Kṛṣṇa's having stolen Rukmiṇī from his intended marriage ceremony. Therefore, he could not tolerate such honoring of Kṛṣṇa and glorification of His qualities. Instead of being happy to hear the glories of the Lord, he became very angry. When everyone offered respect to Kṛṣṇa by standing up, Śiśupāla remained in his seat, but as he became angrier at Kṛṣṇa's being honored, he stood up suddenly, raised his hand and spoke very strongly and fearlessly against Lord Kṛṣṇa in such a way that Lord Kṛṣṇa could hear him distinctly.

“Ladies and gentlemen, I can appreciate now the statement of

Krsna Book 79:

Therefore I request you not to waste your time fighting in this way. I wish you to stop this unnecessary fight.”

The good instruction given by Lord Balarāma to Bhīmasena and Duryodhana was intended for the equal benefit of both of them. But they were so enwrapped in anger against each other that they could remember only their long-standing personal enmity. Each thought only of killing the other, and they did not give much importance to the instruction of Lord Balarāma. Both of them then became like madmen in remembering the strong accusations and ill behavior they had exchanged with each other. Lord Balarāma, being able to understand the destiny awaiting them, was not eager to go further in the matter. Therefore, instead of staying, He decided to return to the city of Dvārakā.

Krsna Book 85:

He continued: "My dear Father, everyone and everything, including Me and My brother Balarāma, as well as all the inhabitants of the city of Dvārakā and the whole cosmic manifestation, are exactly as you have already explained, but all of us are also qualitatively one."

Lord Kṛṣṇa intended for Vasudeva to see everything with the vision of a mahā-bhāgavata, a first-class devotee, who sees that all living entities are part and parcel of the Supreme Lord and that the Supreme Lord is situated in everyone's heart. In fact, every living entity has a spiritual identity, but in contact with material existence he becomes influenced by the material modes of nature. He becomes covered by the concept of bodily life, forgetting that his spirit soul is of the same quality as the Supreme Personality of Godhead. One mistakenly considers one individual to be different from another simply because of their material bodily coverings.

Krsna Book 87:

The purpose of Vaiṣṇava sannyāsa is to utilize things as they are intended to be utilized. Śrīla Rūpa Gosvāmī has given transcendentalists two formulas for dealing with this material world. When a Vaiṣṇava renounces the materialistic way of life and takes to sannyāsa, it is not on the conception of the falsity of the material world but to devote himself fully to engaging everything in the service of the Lord. Śrīla Rūpa Gosvāmī therefore gives this formula: "One should be unattached to the material world because material attachment is meaningless. The entire material world, the entire cosmic manifestation, belongs to God, Kṛṣṇa. Therefore, everything should be utilized for Kṛṣṇa, and the devotee should remain unattached to material things."

Renunciation Through Wisdom

Renunciation Through Wisdom 1.7:

And when the owners fire these degraded laborers in pursuit of their crass self-interest, neither the owners themselves nor the laborers are benefited. Soon the workers automatically turn inimical toward their employers.

When laborers and bosses perform activities that are not intended to please Lord Viṣṇu and are in fact troublesome to the Lord, they end up arguing and fighting with each other, thus creating an awful situation in society. The Communists and Socialists are spending money, intelligence, and even lives propagating their "isms"; the Bolsheviks revolted, disrupting the entire land of Russia and promising to fulfill the people's dream of a prosperous household life on a mass scale; the workers' unions are constantly at odds with the employers. All these complicated problems have one simple solution: everyone should perform karma-yoga, or work meant to please the Supreme Lord.

Renunciation Through Wisdom 5.1:

Individual material cravings are less harmful to the world than mass movements for sense gratification. If the material desires of an individual are unfulfilled, he certainly becomes depressed, but when the mass of people remain dissatisfied, the distress is much greater and gives rise to social conflict. In any case, mundane yearnings bring suffering, both individual or collective. Even if a person starts out not intending enjoy the fruits of his actions, once those fruits come he is forced to enjoy them because he thinks of himself as the doer, influenced as he is by the three modes nature—goodness, passion, and ignorance. These fruits are not without the bitter seeds of anxiety, entanglement, frustration, and disruption. Therefore, neither the execution of social responsibilities nor philanthropic work is ultimately good action. Devotional service to the Supreme Lord, which is beyond the three modes, must be accepted as the only good action.

Renunciation Through Wisdom 5.1:

Lord Kṛṣṇa encourages all living entities with these words in the Gītā, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: (BG 9.31) "O son of Kuntī, declare it boldly that My devotee never perishes." Here the Lord clearly intends to relieve all our fears. One can understand the Supreme Lord as He is only by His mercy, which can elevate one from a second-class devotee to a first-class, pure devotee. As said in the Śrīmad-Bhāgavatam (10.14.29):

athāpi te deva padāmbuja-dvaya-

prasāda-leśānugṛhīta eva hi

jānāti tattvaṁ bhagavan-mahimno

na cānya eko 'pi ciraṁ vicinvan

My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years.