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Lamp (CC and Other Books)

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 2.89, Purport:

The Brahma-saṁhitā, Chapter Five, verse 46, states that the viṣṇu-tattva, or the principle of the Absolute Personality of Godhead, is like a lamp because the expansions equal their origin in all respects. A burning lamp can light innumerable other lamps, and although they will not be inferior, still the lamp from which the others are lit must be considered the original. Similarly, the Supreme Personality of Godhead expands Himself in the plenary forms of the viṣṇu-tattva, and although they are equally powerful, the original powerful Personality of Godhead is considered the source. This example also explains the appearance of qualitative incarnations like Lord Śiva and Lord Brahmā. According to Śrīla Jīva Gosvāmī, śambhos tu tamo-’dhiṣṭhānatvāt kajjalamaya-sūkṣma-dīpa-śikhā-sthānīyasya na tathā sāmyam: "The śambhu-tattva, or the principle of Lord Śiva, is like a lamp covered with carbon because of his being in charge of the mode of ignorance. The illumination from such a lamp is very minute. Therefore the power of Lord Śiva cannot compare to that of the Viṣṇu principle."

CC Madhya-lila

CC Madhya 1.35, Purport:

In the fifth vilāsa, one is instructed on how to make a place to sit for meditation, and there are descriptions of breathing exercises, meditation and worship of the śālagrāma-śilā representation of Lord Viṣṇu. In the sixth vilāsa, the required practices for inviting the transcendental form of the Lord and bathing Him are given. In the seventh vilāsa, one is instructed on how to collect flowers used for the worship of Lord Viṣṇu. In the eighth vilāsa, there is a description of the Deity and instructions on how to set up incense, light lamps, make offerings, dance, play music, beat drums, garland the Deity, offer prayers and obeisances and counteract offenses. In the ninth vilāsa, there are descriptions about collecting tulasī leaves, offering oblations to forefathers according to Vaiṣṇava rituals, and offering food. In the tenth vilāsa there are descriptions of the devotees of the Lord (Vaiṣṇavas, or saintly persons). In the eleventh vilāsa, there are elaborate descriptions of Deity worship and the glories of the holy name of the Lord. One is instructed on how to chant the holy name of the Deity, and there are discussions about offenses committed while chanting the holy name, along with methods for getting relief from such offenses.

CC Madhya 1.35, Purport:

In the fifteenth vilāsa, there are instructions on how to observe Ekādaśī fasting without even drinking water. There are also descriptions of branding the body with the symbols of Viṣṇu, discussions of Cāturmāsya observations during the rainy season, and discussions of Janmāṣṭamī, Pārśvaikādaśī, Śravaṇā-dvādaśī, Rāma-navamī and Vijayā-daśamī. The sixteenth vilāsa discusses duties to be observed in the month of Kārttika (October-November), or the Dāmodara month, or Ūrja, when lamps are offered in the Deity room or above the temple. There are also descriptions of the Govardhana-pūjā and Ratha-yātrā. The seventeenth vilāsa discusses preparations for Deity worship, mahā-mantra chanting and the process of japa. In the eighteenth vilāsa the different forms of Śrī Viṣṇu are described. The nineteenth vilāsa discusses the establishment of the Deity and the rituals observed in bathing the Deity before installation. The twentieth vilāsa discusses the construction of temples, referring to those constructed by the great devotees. The details of the Hari-bhakti-vilāsa-grantha are given by Śrī Kavirāja Gosvāmī in the Madhya-līlā (24.329–345).

CC Madhya 4.64, Translation:

After the bathing ceremony was finished, incense and lamps were burned and all kinds of food offered before the Deity. These foods included yogurt, milk and as many sweetmeats as were received.

CC Madhya 19.87, Translation:

Vallabhācārya worshiped the Lord with great pomp, offering scents, incense, flowers and lamps, and with great respect he induced Balabhadra Bhaṭṭācārya (the Lord's cook) to cook.

CC Madhya 24.334, Purport:

The five ingredients for Deity worship are (1) very good scents, (2) very good flowers, (3) incense, (4) a lamp and (5) something edible. As for ṣoḍaśopacāra, the sixteen ingredients, one should (1) provide a sitting place (āsana), (2) ask Kṛṣṇa to sit down, (3) offer arghya, (4) offer water to wash the legs, (5) wash the mouth, (6) offer madhu-parka, (7) offer water for washing the mouth, (8) bathe the Lord, (9) offer garments, (10) decorate the Lord's body with ornaments, (11) offer sweet scents, (12) offer flowers with good fragrance, like the rose or campaka, (13) offer incense, (14) offer a lamp, (15) give good food, and (16) offer prayers.

In the Hari-bhakti-vilāsa (11.127–140) there is a vivid description of what is required in Deity worship. There are sixty-four items mentioned. In the temple, worship should be so gorgeous that all sixty-four items should be available for the satisfaction of the Personality of Godhead. Sometimes it is impossible to get all sixty-four items; therefore we recommend that at least on the first day of installation all sixty-four items should be available. When the Lord is established, worship with all sixty-four items should continue as far as possible.

CC Madhya 24.334, Purport:

One should dry the entire body of the Lord with a towel. (23) A new dress should be put on the Lord's body. (24) A sacred thread should be placed on His body. (25) Water should be offered for cleansing His mouth (ācamana). (26) Nicely scented oils like liquid sandalwood pulp should be smeared over the Lord's body. (27) All kinds of ornaments and crowns should be placed on His body. (28) Then one should offer flower garlands and decorative flowers. (29) One should burn incense. (30) Lamps should be offered. (31) Precautions should always be taken so that demons and atheists cannot harm the body of the Lord. (32) Food offerings should be placed before the Lord. (33) Spices for chewing should be offered. (34) Betel nuts should be offered. (35) At the proper time, there should be arrangements so that the Lord may take rest in bed. (36) The Lord's hair should be combed and decorated. (37) First-class garments should be offered. (38) A first-class helmet should be offered. (39) The garments should be scented. (40) There should be Kaustubha jewels and other ornaments offered. (41) A variety of flowers should be offered. (42) Another maṅgala-ārati should be offered. (43) A mirror should be offered. (44) The Lord should be carried on a nice palanquin to the altar. (45) The Lord should be seated on the throne.

CC Madhya 24.337, Translation:

“The items of worship, such as water, conchshell, flowers, incense and lamp, should be described. You should also mention chanting softly, offering prayers, circumambulating and offering obeisances. All these should be carefully described.

CC Antya-lila

CC Antya 12.109, Translation:

“Deliver this oil to the temple of Jagannātha, where it may be burned in the lamps. In this way, Jagadānanda's labor in manufacturing the oil will be perfectly successful.”

CC Antya 12.117, Translation:

"Deliver the oil to the temple of Jagannātha so that it may be burned in the lamps. Thus your labor in preparing the oil will be fruitful."

CC Antya 14.61, Translation:

All the devotees were very anxious when they saw that the Lord was not in His room. They wandered about searching for Him with a warning lamp.

CC Antya 19.61, Translation:

Lighting a lamp, Svarūpa Dāmodara and Govinda entered the room. When they saw the Lord's face, they were filled with sorrow.

Other Books by Srila Prabhupada

Krsna, The Supreme Personality of Godhead

Krsna Book 14:

You are the actual original person; that is my conclusion. In spite of Your being the son of Nanda, You are the original person, and there is no doubt about it. You are the Absolute Truth, and You are not of this material darkness. You are the source of the original brahma-jyotir as well as the material luminaries—the sun, moon and stars. Your transcendental effulgence is identical with the brahma-jyotir. As it is described in the Brahma-saṁhitā, the brahma-jyotir is nothing but Your personal bodily effulgence. There are many Viṣṇu incarnations and incarnations of Your different qualities, but all those incarnations are not on the same level. You are the original lamp. Other incarnations may possess the same candlepower as the original lamp, but the original lamp is the beginning of all light. And because You are not one of the creations of this material world, even after the annihilation of this world, Your existence as You are will continue.

Krsna Book 22:

The unmarried gopīs used to prepare the deity of Goddess Durgā and worship it with candana pulp, garlands, incense, lamps and all kinds of presentations—fruits, grain and twigs of plants. After worshiping, it is the custom to pray for some benediction. The unmarried girls used to pray with great devotion to Goddess Kātyāyanī, addressing her as follows: "O supreme external energy of the Personality of Godhead, O supreme mystic power, O supreme controller of this material world, O goddess, please be kind to us and arrange for our marriage with the son of Nanda Mahārāja, Kṛṣṇa." The Vaiṣṇavas generally do not worship any demigods. Śrīla Narottama dāsa Ṭhākura has strictly forbidden all worship of the demigods for anyone who wants to advance in pure devotional service. Yet the gopīs, who are beyond compare in their affection for Kṛṣṇa, were seen to worship Durgā. The worshipers of demigods sometimes mention that the gopīs worshiped Goddess Durgā, but we must understand the purpose of the gopīs.

Krsna Book 41:

The corridors and verandas of the houses were decorated with silk cloth and embroidery work in jewels and pearls. In front of the balcony windows were pigeons and peacocks walking and cooing. All the grain dealers' shops within the city were decorated with different kinds of flowers and garlands, newly grown grass and pleasing flowers like narcissus and roses. The entrance doors of the houses were decorated with waterpots filled with water. A mixture of water, yogurt, sandalwood pulp and flowers was sprinkled all around the doors, which were also decorated with burning lamps of different sizes. Over all the doors were decorations of fresh mango leaves and silk festoons.

When the news spread that Kṛṣṇa, Balarāma and the cowherd boys were within Mathurā City, all the inhabitants gathered, and the ladies and girls immediately went up to the roofs of the houses to see Them. They had been awaiting the arrival of Kṛṣṇa and Balarāma with great anxiety, and in their extreme eagerness to see Kṛṣṇa and Balarāma, the ladies did not dress themselves very properly. Some of them placed their clothes in the wrong place.

Krsna Book 46:

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 48:

To fulfill His promise, Kṛṣṇa, along with Uddhava, went to the house of Kubjā, who was very eager to get Kṛṣṇa for the satisfaction of her lusty desires. When Kṛṣṇa reached her house, He saw that it was completely decorated in a way to excite the lusty desires of a man. This suggests that there were many nude pictures, on top of which were canopies and flags embroidered with pearl necklaces, along with comfortable beds and cushioned chairs. The rooms were provided with flower garlands and were nicely scented with incense and sprinkled with scented water. And the rooms were illuminated by nice lamps.

When Kubjā saw that Lord Kṛṣṇa had come to her house to fulfill His promised visit, she immediately got up from her chair to receive Him cordially. Accompanied by her many girlfriends, she began to talk with Him with great respect and honor. After offering Him a nice place to sit, she worshiped Lord Kṛṣṇa in a manner just suitable to her position. Uddhava was similarly received by Kubjā and her girlfriends, but he did not want to sit on an equal level with Kṛṣṇa, and thus he simply sat down on the floor.

Krsna Book 51:

He must be the Supreme Personality of Godhead, Kṛṣṇa, who has many Viṣṇu forms. Mucukunda therefore took Him to be Puruṣottama, Lord Viṣṇu. He could see also that the dense darkness within the mountain cave had been dissipated by the Lord's presence; therefore He could not be other than the Supreme Personality of Godhead. Mucukunda knew very well that wherever the Lord is personally present by His transcendental name, qualities, form and so on, there cannot be any darkness of ignorance. He is like a lamp placed in the darkness; He immediately illuminates a dark place.

King Mucukunda was eager to know the identity of Lord Kṛṣṇa, and therefore he said, "O best of human beings, if You think I am fit to know Your identity, kindly tell me who You are. What is Your parentage? What is Your occupational duty, and what is Your family tradition?" King Mucukunda thought it wise, however, to identify himself to the Lord first; otherwise he had no right to ask the Lord's identity.

Krsna Book 54:

The inhabitants of Dvārakā City were so much pleased that they dressed themselves with the nicest possible ornaments and garments and went to present gifts, according to their means, to the newly married couple, Kṛṣṇa and Rukmiṇī. All the houses of Yadupurī (Dvārakā) were decorated with flags, festoons and flowers. Each and every house had an extra gate specifically prepared for this occasion, and on both sides of the gate were big water jugs filled with water. The whole city was made fragrant by the burning of fine incense, and at night there was illumination from thousands of lamps, which decorated every building.

The entire city appeared jubilant on the occasion of Lord Kṛṣṇa's marriage with Rukmiṇī. Everywhere in the city there were profuse decorations of banana trees and betel-nut trees. These two trees are considered very auspicious in happy ceremonies. At the same time there was an assembly of many elephants, who carried the respective kings of different friendly kingdoms. It is the habit of the elephant that whenever he sees some small plants and trees, out of his sportive and frivolous nature he uproots the trees and throws them hither and thither. The elephants assembled on this occasion also scattered the banana and betel nut trees, but in spite of such intoxicated action, the whole city, with the trees thrown here and there, looked very nice.

Krsna Book 69:

These residential quarters numbered more than sixteen thousand, and a different queen of Lord Kṛṣṇa's resided in each of them. The great sage Nārada entered one of these houses and saw that the pillars were made of coral and the ceilings were bedecked with jewels. The walls as well as the arches between the pillars glowed from the decorations of different kinds of sapphires. Throughout the palace were many canopies made by Viśvakarmā that were decorated with strings of pearls. The chairs and other furniture were made of ivory and bedecked with gold and diamonds, and jeweled lamps dissipated the darkness within the palace. There was so much incense and fragrant gum burning that the scented fumes were coming out of the windows. The peacocks sitting on the steps became illusioned by the fumes, mistaking them for clouds, and began dancing jubilantly. There were many maidservants, all of whom were decorated with gold necklaces, bangles and beautiful saris. There were also many menservants, nicely dressed in cloaks and turbans and jeweled earrings. Beautiful as they were, the servants were all engaged in different household duties.

Krsna Book 71:

The roads, streets and lanes of Hastināpura were all sprinkled with fragrant water through the trunks of intoxicated elephants. In different places of the city there were colorful festoons and flags decorating the houses and streets. At important crossroads there were gates with golden decorations, and at the two sides of the gates there were golden water jugs. These beautiful decorations glorified the opulence of the city. Participating in this great ceremony, all the citizens gathered here and there, dressed in colorful new clothing and decorated with ornaments, flower garlands and fragrant scents. The houses were all illuminated by hundreds and thousands of lamps placed in different corners of the cornices, walls, columns, bases and architraves, and from far away the rays of the lamps appeared to be celebrating the festival of Dīpāvalī (a particular festival observed on the New Year's Day of the Hindu calendar). Within the walls of the houses, fragrant incense was burning, and smoke rose through the windows, making the entire atmosphere very pleasing. On the top of every house, flags were flapping, and the golden waterpots kept on the roofs shone brilliantly.

Krsna Book 80:

He Himself felt great pleasure upon embracing the poor brāhmaṇa because He was meeting His very dear friend. Lord Kṛṣṇa had him seated on His own bedstead and personally brought all kinds of fruits and drinks to offer him, as is proper in receiving a worshipable guest. Lord Śrī Kṛṣṇa is the supreme pure, but because He was playing the role of an ordinary human being, He immediately washed the brāhmaṇa's feet and, for His own purification, sprinkled the water onto His head. After this the Lord smeared the body of the brāhmaṇa with different kinds of scented pulp, such as sandalwood, aguru and saffron. He immediately burned several kinds of scented incense and, as is usual, offered him ārati with burning lamps. After thus offering him an adequate welcome and after the brāhmaṇa had taken food and drink, Lord Kṛṣṇa said, "My dear friend, it is a great fortune that you have come here."

Krsna Book 81:

When the brāhmaṇa entered his personal apartment in the palace, he saw that it was not an apartment but the residence of the King of heaven. The palace was surrounded by many columns of jewels. The couches and the bedsteads were made of ivory and bedecked with gold and jewels, and the bedding was as white as the foam of milk and as soft as a lotus. There were many whisks hanging from golden rods, and many golden thrones with sitting cushions as soft as lotus flowers. In various places there were velvet and silken canopies with laces of pearls hanging all around. The structure of the building stood on excellent transparent marble, with engravings made of emerald stones. All the women in the palace carried lamps made of valuable jewels. The flames and the jewels combined to produce a wonderfully brilliant light. When the brāhmaṇa saw his position suddenly changed to one of opulence, and when he could not determine the cause for such a sudden change, he began to consider very gravely how it had happened.

Krsna Book 85:

Balarāma and Kṛṣṇa had come to his planet, he immediately merged in an ocean of happiness. As soon as he saw Lord Kṛṣṇa and Balarāma in his presence, he and all his family members stood up from their seats and bowed down at the lotus feet of the Lords. Bali Mahārāja offered Lord Kṛṣṇa and Balarāma the best seat he had in his possession, and when both Lords were seated comfortably, he began to wash Their lotus feet. He then sprinkled the water on his head and on the heads of his family members. The water used to wash the lotus feet of Kṛṣṇa and Balarāma can purify even the greatest demigods, such as Lord Brahmā.

After this, Bali Mahārāja brought valuable garments, ornaments, sandalwood pulp, betel nuts, lamps and various nectarean foods, and along with his family members he worshiped the Lords according to the regulative principles and offered his riches and body unto Their lotus feet. King Bali was feeling such transcendental pleasure that he repeatedly grasped the Lords' lotus feet and kept them on his chest, and sometimes he put them on the top of his head. In this way he felt transcendental bliss. Tears of love and affection began to flow from his eyes, and all his bodily hairs stood on end. He began to offer prayers to the Lords in a voice which choked up intermittently.

Krsna Book 86:

Feeling very much obliged and wanting to receive his guests to the best of his ability, he called for nice chairs and cushions, and Lord Kṛṣṇa, along with all the sages, sat down very comfortably. At that time, King Bahulāśva's mind was very restless, not because of any problems but because of great ecstasy of love and devotion. His heart was filled with love and affection for the Lord and His associates, and his eyes were filled with tears of ecstasy. He washed the feet of his divine guests, and afterward he and his family members sprinkled the water on their own heads. After this, he offered the guests nice flower garlands, sandalwood pulp, incense, new garments, ornaments, lamps, cows and bulls. In a manner just befitting his royal position, he worshiped each one of them in this way. When all had been fed sumptuously and were sitting very comfortably, Bahulāśva came before Lord Kṛṣṇa and caught His lotus feet. He placed them on his lap and, while massaging the feet with his hands, began to speak about the glories of the Lord in a sweet voice.

Krsna Book 89:

It is said in Śrīmad-Bhāgavatam that after hearing the details from Bhṛgu Muni the sages were astonished because although Lord Brahmā and Lord Śiva were immediately agitated, Lord Viṣṇu, in spite of being kicked by Bhṛgu Muni, was not agitated in the least. The example is given that small lamps may be agitated by a slight breeze, but the greatest lamp or the greatest illuminating source, the sun, is never moved, even by the greatest hurricane. One's greatness has to be estimated by one's ability to tolerate provoking situations. The sages gathered on the bank of the river Sarasvatī concluded that one who wants actual peace and freedom from all fear should take shelter of the lotus feet of Viṣṇu. Since Lord Brahmā and Lord Śiva lost their peaceful attitude upon a slight provocation, how can they maintain the peace and tranquillity of their devotees? As for Lord Viṣṇu, however, it is stated in the Bhagavad-gītā that anyone who accepts Lord Viṣṇu or Kṛṣṇa as the supreme friend attains the highest perfection of peaceful life.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.13:

To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.

The dry speculative philosophers may kindly note one point: By using the word teṣām, Lord Kṛṣṇa openly declares that He is always merciful to His surrendered devotees. The reason that the Lord expands Himself as the Supersoul and enters everyone's heart is not to bless the empiric philosophers and yogīs but to bless the devotees from within. If the Supreme Lord Himself wishes to enlighten the devotees with spiritual knowledge and gradually draw them closer to Him, then what question is there of such devotees ever coming under the spell of nescience? Rather, it is out of nescience only that the empiric philosophers try to approach the Supreme Truth on the strength of their own intellect. We know that the Supreme Lord can dissipate the darkness of ignorance with the spiritual effulgence emanating from His body. Can the empiricists do the same? One can never lift the gloom of nescience by one's own efforts.

Renunciation Through Wisdom 3.5:

I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts. The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me. To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me. To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.

Those who understand that the multifarious human desires are a reflection of the Supreme Brahman's desires are careful not to discard them but to use them in the Lord's service. Long ago, the seven great sages and the Manus all used their God-given desires in the Lord's service, and anyone today who emulates the example of these illustrious ancestors will never see desire as mundane or as an impediment to spiritual progress. If Ramana Mahārṣi advises us to negate desire, then we must conclude that he misunderstands the Vedic statement sarvaṁ khalv idaṁ brahma.

Renunciation Through Wisdom 5.1:

To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me. To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance. (Bhagavad-gītā 10.10-11)

When the devotee adopts such a mood of surrender and complete dependence, everything easily happens by the Lord's desire. Even if the process of surrender somehow remains incomplete, the devotee achieves the ends attainable through other yogic practices. As the Lord says, "A little advancement on this path protects one from the most dangerous type of fear." In other words, the Supreme Lord personally intervenes and arranges for His surrendered devotee's success in spiritual life. Is there any doubt that once the Lord's divine energy is active, all our artificial endeavors are most insignificant and futile? The Lord's inconceivable potency that descends to bless us with spiritual perfection shows the magnitude and glory of His potencies. Certainly there are other methods for spiritual advancement, such as rāja-yoga, by which one can become equipoised, or difficult prāṇāyāma exercises, severe austerities, and renunciation, and these practices are very powerful. But when the Lord's divine potency acts, they all seem extremely ineffectual compared to the process of surrender, which invokes that potency.

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

Mukunda-mala-stotra mantra 1, Purport:

By the mercy of the Lord, a devotee develops all the good qualities of God, for a devotee can never remain in the darkness of ignorance. A father is always anxious to impart knowledge and experience to his son, but the son can choose whether to accept such instructions. A submissive devotee becomes automatically enlightened in all the intricacies of knowledge because the Lord, from within, dissipates his ignorance with the self-illumined lamp of wisdom. If the Lord Himself instructs the devotee, how can he remain foolish like the mundane wranglers?

A father is naturally inclined to act for the good of his son, and when the father chastises his son, that chastisement is also mixed with affection. Similarly, all the living entities who have lost their place in paradise due to disobedience to the Supreme Father are put into the hands of the material energy to undergo a prison life of the threefold miseries. Yet the Supreme Father does not forget His rebellious sons. He creates scriptures for them like the Vedas and Purāṇas in order to revive their lost relationship with Him and awaken their divine consciousness. Intelligent persons take advantage of the knowledge contained in these scriptures and thus attain the highest perfection of life.

Page Title:Lamp (CC and Other Books)
Compiler:Mayapur, RupaManjari
Created:10 of Oct, 2011
Totals by Section:BG=0, SB=0, CC=12, OB=18, Lec=0, Con=0, Let=0
No. of Quotes:30