Specific (CC & Other Books)

Expressions researched:
"specific" |"specifics" |"specified" |"specifies" |"specify" |"specifying"

CC Adi-lila

CC Adi 1.19, Purport:

The three Deities—Madana-mohana, Govinda and Gopījana-vallabha—have very specific qualities. Worship of Madana-mohana is on the platform of reestablishing our forgotten relationship with the Personality of Godhead. In the material world we are presently in utter ignorance of our eternal relationship with the Supreme Lord. Paṅgoḥ refers to one who cannot move independently by his own strength, and manda-mateḥ is one who is less intelligent because he is too absorbed in materialistic activities.

CC Adi 1.35, Purport:

By associating with devotees of Lord Kṛṣṇa, one develops a sense of Kṛṣṇa consciousness and thus becomes inclined toward the loving service of the Lord. This is the process of approaching the Supreme Lord by gradual appreciation in devotional service. If one desires unalloyed devotional service, one must associate with devotees of Śrī Kṛṣṇa, for by such association only can a conditioned soul achieve a taste for transcendental love and thus revive his eternal relationship with Godhead in a specific manifestation and in terms of the specific transcendental mellow (rasa) that one has eternally inherent in him.

CC Adi 1.35, Purport:

A devotee already attracted by the name, form, qualities, etc., of the Supreme Lord may be directed to his specific manner of devotional service; he need not waste time in approaching the Lord through logic. The expert spiritual master knows well how to engage his disciple's energy in the transcendental loving service of the Lord, and thus he engages a devotee in a specific devotional service according to his special tendency. A devotee must have only one initiating spiritual master because in the scriptures acceptance of more than one is always forbidden.

CC Adi 1.53, Purport:

Aham means "I"; therefore the speaker who is saying aham, "I," must have His own personality. The Māyāvādī philosophers interpret this word aham as referring to the impersonal Brahman. The Māyāvādīs are very proud of their grammatical knowledge, but any person who has actual knowledge of grammar can understand that aham means "I" and that "I" refers to a personality. Therefore the Personality of Godhead, speaking to Brahmā, uses aham while describing His own transcendental form. Aham has a specific meaning; it is not a vague term that can be whimsically interpreted. Aham, when spoken by Kṛṣṇa, refers to the Supreme Personality of Godhead and nothing else.

CC Adi 2.19, Purport:

The sun is situated in a specific location but is reflected in countless jewels and appears in innumerable localized aspects. Similarly, the Supreme Personality of Godhead, although eternally present in His transcendental abode, Goloka Vṛndāvana, is reflected in everyone's heart as the Supersoul. In the Upaniṣads it is said that the jīva (living entity) and the Paramātmā (Supersoul) are like two birds sitting in the same tree.

CC Adi 2.69, Translation:

This made Sūta Gosvāmī greatly apprehensive. Therefore he distinguished each incarnation by its specific symptoms.

CC Adi 2.81, Translation:

“In the same way, when Kṛṣṇa was first counted among the incarnations, specific knowledge about Him was still unknown."

CC Adi 2.86, Purport:

Śrīmad-Bhāgavatam has listed the avatāras, the plenary expansions of the puruṣa, and Lord Kṛṣṇa appears among them. But the Bhāgavatam further explains Lord Kṛṣṇa's specific position as the Supreme Personality of Godhead. Since Lord Kṛṣṇa is the original Personality of Godhead, reason and argument establish that His position is always supreme.

CC Adi 2.117, Purport:

"A person who is expert in understanding the conclusion of the revealed scriptures and who fully surrenders to the cause of the Lord is actually able to deliver others from the clutches of material existence." Śrīla Rūpa Gosvāmī, in his Upadeśāmṛta (3), advises that to make rapid advancement in the cult of devotional service one should be very active and should persevere in executing the duties specified in the revealed scriptures and confirmed by the spiritual master. Accepting the path of liberated souls and the association of pure devotees enriches such activities.

CC Adi 3.67, Translation:

His plenary parts and associates perform the work of weapons as their own specific duties. Please hear from me another meaning of the word "aṅga."

CC Adi 4.106, Purport:

From the life of Śrī Caitanya Mahāprabhu, an intelligent person engaged in pure devotional service can understand that He always felt separation from Kṛṣṇa within Himself. In that separation He sometimes felt that He had found Kṛṣṇa and was enjoying the meeting. The significance of this separation and meeting is very specific. If someone tries to understand the exalted position of Lord Caitanya without knowing this, he is sure to misunderstand it. One must first become fully self-realized. Otherwise one may misidentify the Lord as nāgara, or the enjoyer of the damsels of Vraja, thus committing the mistake of rasābhāsa, or overlapping understanding.

CC Adi 5.66, Purport:

The Vedic conclusion is that the cosmic manifestation visible to the eyes of the conditioned soul is caused by the Absolute Truth, the Personality of Godhead, through the exertion of His specific energies, although in the conclusion of atheistic deliberations this manifested cosmic exhibition is attributed to material nature. The energy of the Absolute Truth is exhibited in three ways: spiritual, material and marginal. The Absolute Truth is identical with His spiritual energy. Only when contacted by the spiritual energy can the material energy work and the temporary material manifestations thus appear active.

CC Adi 5.83, Purport:

An example of tad-ekātma-rūpa is Śeṣa, and an example of a devotee is Vasudeva, the father of Lord Kṛṣṇa. Śrīla Baladeva Vidyābhūṣaṇa has commented that the material cosmic manifestation is a partial kingdom of God where God must sometimes come to execute a specific function. The plenary portion of the Lord through whom Lord Kṛṣṇa executes such actions is called Mahā-Viṣṇu, who is the primal beginning of all incarnations.

CC Adi 5.89, Purport:

The material manifestation cannot exist separate from the Supreme Lord, yet Lord Viṣṇu, the Supreme Personality of Godhead, in spite of His connection with the material nature, cannot be subordinate to nature's influence. His original form of eternal bliss and knowledge is never subordinate to the three qualities of material nature. This is a specific feature of the Supreme Lord's inconceivable potencies.

CC Adi 7.17, Purport:

In connection with verses 16 and 17, Śrī Bhaktisiddhānta Sarasvatī Ṭhākura explains in his Anubhāṣya: “There are specific symptoms by which the internal devotees and the unalloyed or pure devotees are to be known. All unalloyed devotees are śakti-tattvas, or potencies of the Lord. Some of them are situated in conjugal love and others in filial affection, fraternity and servitude. Certainly all of them are devotees, but by making a comparative study it is found that the devotees or potencies who are engaged in conjugal love are better situated than the others.

CC Adi 7.37, Purport:

Śrī Caitanya Mahāprabhu was an ideal ācārya. An ācārya is an ideal teacher who knows the purport of the revealed scriptures, behaves exactly according to their injunctions and teaches his students to adopt these principles also. As an ideal ācārya, Śrī Caitanya Mahāprabhu devised ways to capture all kinds of atheists and materialists. Every ācārya has a specific means of propagating his spiritual movement with the aim of bringing men to Kṛṣṇa consciousness. Therefore, the method of one ācārya may be different from that of another, but the ultimate goal is never neglected.

CC Adi 7.59, Purport:

A sannyāsī should always walk barefoot, and therefore when he enters a temple or a society of devotees he should first wash his feet and then sit down in a proper place. In India it is still the prevalent custom that one put his shoes in a specified place and then enter the temple barefoot after washing his feet. Śrī Caitanya Mahāprabhu is an ideal ācārya, and those who follow in His footsteps should practice the methods of devotional life that He teaches us.

CC Adi 7.76, Purport:

Śrīla Jīva Gosvāmī states that the substance of all the Vedic mantras is the chanting of the holy name of the Lord. Every mantra begins with the prefix nama oṁ and eventually addresses by name the Supreme Personality of Godhead. By the supreme will of the Lord there is a specific potency in each and every mantra chanted by great sages like Nārada Muni and other ṛṣis. Chanting the holy name of the Lord immediately renovates the transcendental relationship of the living being with the Supreme Lord.

CC Adi 7.101, Purport:

Monist philosophers like Śaṅkarācārya and his followers want to establish that God and the living entity are one, and instead of worshiping the Supreme Personality of Godhead they present themselves as God. They want to be worshiped as God by others. Such persons do not accept the philosophies of the Vaiṣṇava ācāryas, which are known as śuddhādvaita (purified monism), śuddha-dvaita (purified dualism), viśiṣṭādvaita (specific monism), dvaitādvaita (monism and dualism) and acintya-bhedābheda (inconceivable oneness and difference). Māyāvādīs do not discuss these philosophies, for they are firmly convinced of their own philosophy of kevalādvaita, exclusive monism.

CC Adi 10.43, Purport:

Certainly the chanting of 300,000 holy names of the Lord is wonderful. No ordinary person can chant so many names, nor should one artificially imitate Haridāsa Ṭhākura's behavior. It is essential, however, that everyone fulfill a specific vow to chant the Hare Kṛṣṇa mantra. Therefore we have prescribed in our Society that all our students must chant at least sixteen rounds daily. Such chanting must be offenseless in order to be of high quality. Mechanical chanting is not as powerful as chanting of the holy name without offenses.

CC Adi 10.59, Purport:

There are many hundreds and thousands of devotees of Lord Caitanya among whom there are no special symptoms, but when a devotee of Lord Śrī Caitanya Mahāprabhu functions with specific prowess, he displays the feature called āveśa. Śrī Caitanya Mahāprabhu personally spread the saṅkīrtana movement, and He advised all the inhabitants of Bhāratavarṣa to take up His cult and preach it all over the world. The visible bodily symptoms of devotees who follow such instructions are called āveśa.

CC Adi 10.78-79, Purport:

Narahari dāsa Sarakāra was a very famous devotee. Locana dāsa Ṭhākura, the celebrated author of Śrī Caitanya-maṅgala, was his disciple. In the Caitanya-maṅgala it is stated that Śrī Gadādhara dāsa and Narahari Sarakāra were extremely dear to Śrī Caitanya Mahāprabhu, but there is no specific statement regarding the inhabitants of the village of Śrīkhaṇḍa.

CC Adi 11.20, Purport:

He could spend all twenty-four hours of the day chanting the Hare Kṛṣṇa mahā-mantra or speaking about Lord Caitanya and Nityānanda. Sometimes he would remain submerged in water for two or three days, but he would feel no bodily inconvenience. Thus he behaved almost like stone or wood, but he always used his energy in chanting the Hare Kṛṣṇa mahā-mantra. No one can describe his specific characteristics, but it is understood that wherever Murāri Caitanya dāsa passed, whoever was present would be enlightened in Kṛṣṇa consciousness simply by the atmosphere he created.

CC Adi 13.1, Purport:

Unless endowed with the mercy of the Lord, one cannot preach of the Lord's name, fame, qualities, form, entourage and so on. It should be concluded, therefore, that the writing of Śrī Caitanya-caritāmṛta by Kṛṣṇadāsa Kavirāja Gosvāmī manifests specific mercy bestowed upon the author, although he thought of himself as the most fallen. We should not consider him fallen because he describes himself as such. Rather, anyone who is able to compose such transcendental literature is our esteemed master.

CC Adi 14.7, Translation:

When the Lord tried to walk, in His small footprints the specific marks of Lord Viṣṇu were visible, namely the flag, thunderbolt, conchshell, disc and fish.

CC Adi 16.109, Translation:

Śrīla Vṛndāvana dāsa Ṭhākura has described all these incidents elaborately. I have only presented the specific incidents he has not described.

CC Adi 17.18, Translation:

After this incident, the Lord remained in an ecstatic position for twenty-one hours, and all the devotees saw His specific pastimes.

CC Adi 17.111, Purport:

People generally consider cowherd men lowly members of society, but herein Caitanya Mahāprabhu confirms that they are so pious that in their next lives they are going to be brāhmaṇas. The caste system has a specific purpose. If this scientific system is followed, human society will get the greatest benefit. Heeding this instruction by the Lord, people should serve cows and calves and in return get ample quantities of milk.

CC Madhya-lila

CC Madhya 1.9, Translation:

I have therefore given only a synopsis of those incidents, and whatever specifics were to be related have already been given in that synopsis.

CC Madhya 1.41, Purport:

There are different types of millenniums and incarnations for those millenniums. The categories called āveśa, prābhava, vaibhava and para constitute different situations for the different incarnations. According to specific pastimes, the names are spiritually empowered. There are also descriptions of the difference between the powerful and the power, and the inconceivable activities of the Supreme Lord.

CC Madhya 1.43, Purport:

There is also a discussion of rāgānugā-bhakti (spontaneous love of Godhead), of the specific purpose of becoming a devotee of Lord Kṛṣṇa, and a comparative study of other perfectional stages. The sixth Sandarbha is called Prīti-sandarbha, a thesis on love of Godhead. Here it is stated that through love of Godhead, one becomes perfectly liberated and attains the highest goal of life.

CC Madhya 1.153, Translation:

The specific acts performed by Śrī Caitanya Mahāprabhu at this time were His showing favor to Devānanda Paṇḍita and excusing the brāhmaṇa known as Gopāla Cāpala from the offense he had committed at the lotus feet of Śrīvāsa Ṭhākura.

CC Madhya 6.81, Purport:

"I serve the Supreme Personality of Godhead, Govinda, the primeval Lord, the effulgence of whose transcendental body is known as the brahmajyoti. That brahmajyoti, which is unlimited, unfathomed and all-pervasive, is the cause of the creation of unlimited numbers of planets with varieties of climates and specific conditions of life." (Bs. 5.40)

CC Madhya 6.167, Purport:

Actually, at the present moment all systems of religion deny the worship of the form of the Lord due to ignorance of His transcendental form. The first-class materialists (the Māyāvādīs) imagine five specific forms of the Lord, but when they try to equate the worship of such imaginary forms with bhakti, they are immediately condemned. Lord Śrī Kṛṣṇa confirms this in the Bhagavad-gītā (7.15), where He says, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. Bereft of real knowledge due to agnosticism, the Māyāvādī philosophers should not even be seen by the devotees of the Lord, nor touched, because those philosophers are liable to be punished by Yamarāja, the superintendent demigod who judges the activities of sinful men.

CC Madhya 8.38, Purport:

Śrī Caitanya Mahāprabhu's specific mission is to deliver fallen souls. Of course, in this Age of Kali there is hardly anyone who is not fallen according to the calculations of Vedic behavior. In His instructions to Rūpa Gosvāmī, Śrī Caitanya Mahāprabhu described the so-called followers of Vedic religion in this way (CC Madhya 19.146):

veda-niṣṭha-madhye ardheka veda "mukhe" māne

veda-niṣiddha pāpa kare, dharma nāhi gaṇe

So-called followers of Vedic principles simply accept the Vedas formally, but they act against Vedic principles. This is symptomatic of this Age of Kali.

CC Madhya 8.223, Purport:

In the Goloka Vṛndāvana planet, Kṛṣṇa's servants are headed by Raktaka and Patraka. Kṛṣṇa's friends are headed by Śrīdāmā, Subala and others. There are also elderly gopīs and the cowherd men, headed by Nanda Mahārāja, mother Yaśodā and others. All of these personalities are eternally engaged in the loving service of the Lord in accordance with their specific attachments for Kṛṣṇa. One who wants to return home to serve the Lord directly may be attracted to Kṛṣṇa as a servant, friend, father or mother. If a person continuously serves Kṛṣṇa during this life in a particular ecstasy, upon giving up the material body he attains a spiritual body suitable for serving Kṛṣṇa in terms of his particular attachment.

CC Madhya 9.31, Translation:

“As far as the holy names of Rāma and Kṛṣṇa are concerned, they are on an equal level, but for further advancement we receive some specific information from the revealed scriptures."

CC Madhya 15.108, Purport:

“It is Śrīmad-Bhāgavatam's opinion that the process of Deity worship is not actually necessary, just as the specific prescriptions of the Pañcarātra and other scriptures do not have to be followed. The Bhāgavatam enjoins that even without practicing Deity worship one can achieve the complete success of human life by any of the other devotional processes, such as simply offering oneself at the Lord's feet for His protection. Nonetheless, Vaiṣṇavas following the path of Śrī Nārada and his successors endeavor to establish a personal relationship with the Lord by receiving the grace of a bona fide spiritual master through initiation, and in this tradition the devotees are obliged at the time of initiation to begin engaging in Deity worship."

CC Madhya 20.165, Purport:

The tad-ekātma-rūpa forms are also described in the Laghu-bhāgavatāmṛta (Pūrva-khaṇḍa, verse 14):

yad rūpaṁ tad-abhedena svarūpeṇa virājate

ākṛtyādibhir anyādṛk sa tad-ekātma-rūpakaḥ

"The tad-ekātma-rūpa forms exist simultaneously with the svayaṁ-rūpa form and are nondifferent. At the same time, their bodily features and specific activities appear to be different." The tad-ekātma-rūpa forms are divided into two categories—svāṁśa and vilāsa.

CC Madhya 20.244, Translation:

“The first personal expansion is Saṅkarṣaṇa, and the others are incarnations like the fish incarnation. Saṅkarṣaṇa is an expansion of the Puruṣa, or Viṣṇu. The incarnations such as Matsya, the fish incarnation, appear in different yugas for specific pastimes."

CC Madhya 20.273, Translation:

“To impregnate with the seeds of the living entities, the Lord Himself does not directly touch the material energy, but by His specific functional expansion He touches the material energy, and thus the living entities, who are His parts and parcels, are impregnated into material nature."

CC Madhya 20.338, Translation and Purport:

“"I offer my respectful obeisances unto the Supreme Personality of Godhead, expanded as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha.""

This is a prayer from Śrīmad-Bhāgavatam (11.5.29) spoken by Karabhājana Muni when he was questioned by Mahārāja Nimi, the King of Videha, about the incarnations in specific yugas and their method of worship. Karabhājana Muni was one of the nine Yogendras, and he met the King to inform him about future incarnations.

CC Madhya 20.374, Translation and Purport:

“As explained in the Eleventh Chapter of the Bhagavad-gītā, Kṛṣṇa has spread Himself all over the universe in many personalities through specific powers, known as vibhūti."

The expansion of specific māyā powers is explained in Śrīmad-Bhāgavatam (2.7.39).

CC Madhya 21.18, Purport:

All these pastimes, which are described in Śrīmad-Bhāgavatam, will cleanse one's consciousness. In this way one can actually understand the Absolute Truth. The spiritual planets in the spiritual sky are called Vaikuṇṭhas, and each of them has a predominating Deity (Nārāyaṇa) with a specific name. Similarly, in the material sky there are innumerable universes, and each is dominated by a specific deity, a Brahmā. Kṛṣṇa simultaneously created all these Vaikuṇṭha planets and universes within a moment after Brahmā’s return.

CC Madhya 21.104, Purport:

Actually the activities of yogamāyā are absent in the spiritual sky and the Vaikuṇṭha planets. She simply works in the supreme planet, Goloka Vṛndāvana, and she works to manifest the activities of Kṛṣṇa when He descends to the material universe to please His innumerable devotees within the material world. Thus a replica of the Goloka Vṛndāvana planet and the pastimes there is manifested on this planet on a specific tract of land—Bhauma Vṛndāvana, the Vṛndāvana-dhāma on this planet.

CC Madhya 21.145, Purport:

Śrī Caitanya Mahāprabhu admitted that He was speaking like a madman, which He should not have done for the understanding of those who are externally situated. Statements about Kṛṣṇa's body, His characteristics and His flute would appear like a madman's statements to a mundane person. It was actually a fact that Kṛṣṇa wanted to reveal Himself to Sanātana Gosvāmī due to His specific mercy upon him. Somehow or other, Kṛṣṇa explained Himself and His flute to Sanātana Gosvāmī through the mouth of Śrī Caitanya Mahāprabhu, who appeared as though mad. Śrī Caitanya Mahāprabhu admitted that He wanted to tell Sanātana Gosvāmī something else, but somehow or other, in transcendental ecstasy, He spoke of a different subject matter.

CC Madhya 23.84-85, Translation:

“"Above Nārāyaṇa, Kṛṣṇa has four specific transcendental qualities—His wonderful pastimes, an abundance of wonderful associates who are very dear to Him (like the gopīs), His wonderful beauty and the wonderful vibration of His flute. Lord Kṛṣṇa is more exalted than ordinary living beings and demigods like Lord Śiva. He is even more exalted than His personal expansion Nārāyaṇa. In all, the Supreme Personality of Godhead has sixty-four transcendental qualities in full.""

CC Madhya 24.230, Purport:

Presently scientists are trying to go to other planets, but due to their material bodies, they are not free to move at will. However, when one is situated in his original spiritual body, he can move anywhere and everywhere without difficulty. Within this material world there is a planet called Siddhaloka, whose inhabitants can go from one planet to another without the aid of a machine or space rocket. In the material world every planet has a specific advantage (vibhūti-bhinna). In the spiritual world, however, all the planets and their inhabitants are composed of spiritual energy. Because there are no material impediments, it is said that everything in the spiritual world is one.

CC Madhya 24.336, Purport:

The devotee should always be very careful not to commit the ten offenses when chanting the Hare Kṛṣṇa mantra. If a devotee very strictly follows the methods of Deity worship, he will naturally and quickly become a pure Vaiṣṇava. A pure Vaiṣṇava has unflinching faith in the Lord, and he does not deviate at all. He is always engaged in perfect Deity worship. One should also note the specific offenses against Deity worship. These are mentioned in the Skanda Purāṇa (Avantī-khaṇḍa), spoken by Vyāsadeva himself. One should liquidate all kinds of offenses.

CC Madhya 24.344, Translation:

“You should give general and specific descriptions of the behavior and activities of a Vaiṣṇava. You should outline things that are to be done and things that are not to be done. All this should be described as regulations and etiquette."

CC Madhya 24.347, Translation:

The authorized poet Kavi-karṇapūra has written a book named Caitanya-candrodaya-nāṭaka. This book tells how Śrī Caitanya Mahāprabhu blessed Sanātana Gosvāmī with His specific mercy.

CC Antya-lila

CC Antya 6.223, Purport:

"It is Śrīmad-Bhāgavatam's opinion that the process of Deity worship is not actually necessary, just as the specific prescriptions of the Pañcarātra and other scriptures do not have to be followed. The Bhāgavatam enjoins that even without practicing Deity worship one can achieve the complete success of human life by any of the other devotional processes, such as simply offering oneself at the Lord's feet for His protection."

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 1:

The exchange of devotional service is the subject, and Kṛṣṇa is the object. The transcendental qualities are the causes of excitement. This means that the transcendental qualities of Kṛṣṇa excite the devotee to serve Him. The impersonal (Māyāvādī) philosophers say that the Absolute Truth has no specific qualities, but the Vaiṣṇava philosophers say that the Absolute Truth is described as nirguṇa (without qualities) because He has no material qualities. This is not to say that He does not have spiritual qualities. Indeed, the Lord's spiritual qualities are so great and so enchanting that they can even attract a liberated person.

Teachings of Lord Caitanya, Chapter 1:

If one can fix his mind on Kṛṣṇa without deviation, he can attain a steadfast position in Kṛṣṇa consciousness, śānta-rasa. When one attains śānta-rasa, unflinching faith in Kṛṣṇa is established, and all material desires cease. These specific characteristics of śānta-rasa—unflinching faith in Kṛṣṇa and cessation of all desires which are not connected with Kṛṣṇa—are common to all other rasas as well, just as sound is generally present in all other elements (air, fire, water and earth) because it is produced from the sky. Similarly, these two characteristics of śānta-rasa are present in other transcendental relationships, such as dāsya (servitorship), sakhya (fraternity), vātsalya (paternal affection), and the madhura-rasa (conjugal love).

Teachings of Lord Caitanya, Chapter 8:

When the Lord Himself comes, He is called sākṣāt, or a direct śaktyāveśa-avatāra, and when He empowers some living entity to represent Him that living entity is called an indirect or āveśa incarnation. Examples of indirect avatāras are the four Kumāras, Nārada, Pṛthu and Paraśurāma. These are actually living entities, but there is specific power given to them by the Supreme Personality of Godhead. When a specific opulence of the Supreme Lord is invested in specific entities, they are called āveśa-avatāras. The four Kumāras specifically represent the Supreme Lord's opulence of knowledge. Nārada represents the devotional service of the Supreme Lord. Devotional service is also represented by Lord Caitanya, who is considered to be the full representation of devotional service.

Teachings of Lord Caitanya, Chapter 16:

One must also follow the duties of the month and observe ceremonies like the birthday of the Lord, the three specific dates of fasting Ekādaśī, Janmāṣṭamī, Vāmanadvādaśī, Śrī Rāmanavamī and Nṛsiṁhacaturdaśī. When the fast days overlap with other days (viddhā), they are helpful in the advancement of devotional service. Lord Caitanya further instructed Sanātana Gosvāmī to give documentary evidence from the purāṇas in every step. He also mentioned how to establish temples of the Lord, and He described the general behavior, symptoms, and duties and occupation of a Vaiṣṇava. Thus the Lord explained in summary all the details one need know in writing a book on Vaiṣṇava regulative principles.

Teachings of Lord Caitanya, Chapter 17:

The supremely powerful Lord Kṛṣṇa is manifest in five different potencies. Although He is one without a second, in order to serve five specific spiritual purposes, He is manifest in five ways. Such diversity is eternal and blissful, in contrast to the conception of monotonous oneness. From Vedic literatures we can understand that the Absolute Truth, the Supreme Personality of Godhead, eternally exists with His diverse energies. Lord Caitanya appeared with full diverse energies, and they are five in number; therefore Lord Caitanya is said to be Kṛṣṇa with diverse energies.

Teachings of Lord Caitanya, Chapter 17:

Lord Caitanya is that supreme living entity, and He descended to reclaim the innumerable fallen living entities. In other words, the specific purpose of Lord Caitanya's advent was to establish the Vedic fact that there is one Supreme Personality of Godhead predominating over and maintaining the innumerable personalities of all living entities. Because the impersonalist (Māyāvādī) philosophers cannot understand this, Lord Caitanya advented Himself to enlighten the people in general about the real nature of the relationship between the Supreme and the many entities.

Teachings of Lord Caitanya, Chapter 17:

There is a specific difference between the pure devotee and the confidential devotee. Different potencies of the Lord are engaged in serving the Supreme Lord in different transcendental relationships. They are situated in conjugal love, in parental affection, in friendship and in servitude. By impartially judging, one can find that the internal potencies of the Supreme Lord who are engaged in conjugal love with the Lord are the best of all devotees. Thus both internal devotees and confidential devotees are attracted by the conjugal love of the Supreme Absolute Truth.

Teachings of Lord Caitanya, Chapter 22:

One should therefore approach a bona fide spiritual master—irrespective of caste, creed, color, country, etc.—and hear from him everything about devotional service. The real purpose of life is to revive our dormant love of God. Indeed, that is our ultimate necessity. How that love of God can be attained is explained in Śrīmad-Bhāgavatam. There is theoretical knowledge and specific or realized knowledge, and perfect realized knowledge is attained when one realizes the teachings received from the spiritual master.

Teachings of Lord Caitanya, Chapter 29:

Self-realization in the relation as servitor is certainly transcendental, and when a sense of fraternity is added, the relationship develops. As affection increases, this relationship develops into paternity and conjugal love. Rāmānanda Rāya quoted a verse from Bhakti-rasāmṛta-sindhu (2.5.38) stating that spiritual affection for the Supreme Lord is transcendental in all cases, but the individual devotee has a specific aptitude for a particular relationship, and that relationship is more relishable for him than the others.

Teachings of Lord Caitanya, Chapter 31:

Lord Kṛṣṇa is worshiped by the gāyatrī mantra, and the specific mantra by which He is worshiped is called kāma-gāyatrī. Vedic literatures explain that that sound vibration which can elevate one from mental concoction is called gāyatrī. The kāma-gāyatrī mantra is composed of 24 1/2 syllables thus:

klīṁ kāma-devāya vidmahe

puṣpa-bāṇāya dhīmahi

tanno 'naṅgaḥ pracodayāt

This kāma-gāyatrī is received from the spiritual master when the disciple is advanced in chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. In other words, this kāma-gāyatrī mantra and saṁskāra, or reformation of a perfect brāhmaṇa, are offered by the spiritual master when he sees that his disciple is advanced in spiritual knowledge. Even then, the kāma-gāyatrī is not uttered under certain circumstances. In any case, the chanting of Hare Kṛṣṇa is sufficient to elevate one to the highest spiritual platform.

Nectar of Devotion

Nectar of Devotion 1:

Devotional service therefore has the power to actually nullify all kinds of reactions to sinful deeds. A devotee is nevertheless always alert not to commit any sinful activities; this is his specific qualification as a devotee. Thus Śrīmad-Bhāgavatam states that by performing devotional service a person who was born even in a family of dog-eaters may become eligible to take part in the performance of the ritualistic ceremonies recommended in the Vedas.

Nectar of Devotion 4:

A devotee who is attached to a particular form of the Lord does not wish to redirect his devotion to other forms. For example, Hanumān, the devotee of Lord Rāmacandra, knew that there is no difference between Lord Rāmacandra and Lord Nārāyaṇa, and yet he still wanted to render service only unto Lord Rāmacandra. That is due to the specific attraction of a particular devotee. There are many, many forms of the Lord, but Kṛṣṇa is still the original form. Though all of the devotees of the different forms of the Lord are in the same category, still it is said that those who are devotees of Lord Kṛṣṇa are the topmost in the list of all devotees.

Nectar of Devotion 5:

This statement is supported in Śrīmad-Bhāgavatam, First Canto, Fifth Chapter, verse 17, wherein Śrī Nārada Muni advises Vyāsadeva thus: "Even if one does not execute his specific occupational duty, but immediately takes direct shelter of the lotus feet of Hari (Kṛṣṇa), there will be no fault on his part, and in all circumstances his position is secure. Even if, by some bad association, he falls down while executing devotional service, or if he doesn't finish the complete course of devotional service and dies untimely, still he is not at a loss. A person who is simply discharging his occupational duty in varṇa and āśrama, however, with no Kṛṣṇa consciousness, practically does not gain the true benefit of human life."

Nectar of Devotion 9:

There is this specific statement in the Padma Purāṇa: "A person who honors the prasāda and regularly eats it, not exactly in front of the Deity, along with caraṇāmṛta (the water offered to the lotus feet of the Lord, which is mixed with seeds of the tulasī tree), immediately can achieve the results of pious activities which are obtained through ten thousand performances of sacrificial rites."

Nectar of Devotion 12:

One of the most important of these ceremonial functions is called Ūrja-vrata. Ūrja-vrata is observed in the month of Kārttika (October-November); especially in Vṛndāvana, there is a specific program for temple worship of the Lord in His Dāmodara form. "Dāmodara" refers to Kṛṣṇa's being bound with rope by His mother, Yaśodā. It is said that just as Lord Dāmodara is very dear to His devotees, so the month known as Dāmodara or Kārttika is also very dear to them.

Nectar of Devotion 20:

Without relishing some sort of mellow, or loving mood, in one's activities, no one can continue to perform such activities. Similarly, in the transcendental life of Kṛṣṇa consciousness and devotional service there must be some mellow, or specific taste, from the service. Generally this mellow is experienced by chanting, hearing, worshiping in the temple and being engaged in the service of the Lord. So when a person feels transcendental bliss; that is called "relishing the mellow." To be more clear, we may understand that the various feelings of happiness derived from discharging devotional service may be termed the "mellows" of devotional service.

Nectar of Devotion 30:

In the Tenth Canto, Sixtieth Chapter, verse 39, of Śrīmad-Bhāgavatam, there is an account of Rukmiṇīdevī's writing a letter to Kṛṣṇa requesting Him to kidnap her before her marriage to another person. At that time the specific attachment of Rukmiṇī for Kṛṣṇa was expressed by Rukmiṇī as follows: "My dear Lord Kṛṣṇa, Your transcendental glories are chanted by great sages who are free from material contamination, and in exchange for such glorification You are so kind that You freely distribute Yourself to such devotees. As one can elevate oneself simply by Your grace, so also by Your direction alone one may be lost to all benedictions, under the influence of eternal time. Therefore I have selected Your Lordship as my husband, brushing aside personalities like Brahmā and Indra—not to mention others." Rukmiṇī enhanced her love for Kṛṣṇa simply by thinking of Him. This is an instance of thoughtfulness in ecstatic love.

Nectar of Devotion 31:

As clothing tinged red appears red, so the temporary appearance of a certain type of feeling can be detected or observed by the specific ecstatic symptom. In fact, all the different humors and mellows of the devotees produce various specific feelings within the mind. And according to these differences, the symptoms of ecstatic love appear in different forms and degrees. If one's heart is highly elevated, grave and magnanimous, or if one's heart is rough and crude, different symptoms of ecstatic love will appear, influenced by the condition of the heart. Actually, people cannot generally understand such different qualities of mentality, but when one's heart is very soft or gentle, these symptoms become very easily visible, and one can understand them very clearly.

Nectar of Devotion 32:

Neutrality can be further subdivided into general, transparent and peaceful. An attraction for Kṛṣṇa by the people in general or by children cannot take any specific or satisfactory position. It can be manifest sometimes in trembling of the body and changing of the color of the eyes (to red, white, etc.), although there is no symptom of any particular affection.

One old man was told by a young man, "Just see how this child—only three years old—is so jubilant! Simply by seeing Kṛṣṇa he is running so swiftly, making a tumultuous sound. Just see!" This is an instance of neutral ecstatic love in the heart of a child, without any specific subdivision.

Nectar of Devotion 36:

In the city of Dvārakā the following devotees are known as Kṛṣṇa's close associates: Uddhava, Dāruka, Sātyaki, Śrutadeva, Śatrujit, Nanda, Upananda and Bhadra. All of these personalities remain with the Lord as His secretaries, but still they are sometimes engaged in His personal service. Among the Kuru dynasty, Bhīṣma, Mahārāja Parīkṣit and Vidura are also known as close associates of Lord Kṛṣṇa. It is said, "All the associates of Lord Kṛṣṇa have lustrous bodily features, and their eyes are just like lotus flowers. They have sufficient power to defeat the strength of the demigods, and the specific feature of their persons is that they are always decorated with valuable ornaments."

Nectar of Devotion 36:

Those who are constantly engaged in the personal service of the Lord are called anugas, or followers. Examples of such followers are Sucandra, Maṇḍana, Stamba and Sutamba. They are all inhabitants of the city of Dvārakā, and they are dressed and ornamented like the other associates. The specific services entrusted to the anugas are varied. Maṇḍana always bears the umbrella over the head of Lord Kṛṣṇa. Sucandra is engaged in fanning with the white cāmara bunch of hair, and Sutamba is engaged in supplying betel nuts. All of them are great devotees, and they are always busy in the transcendental loving service of the Lord.

Nectar of Devotion 36:

Descriptions of the bodily features of the anugas in Vṛndāvana are given in the following statement: "Let us offer our respectful obeisances unto the constant associates of the son of Mahārāja Nanda. They always stay in Vṛndāvana, and their bodies are decorated with garlands of pearls and with bangles and bracelets of gold. Their colors are like black bees and the golden moon, and they are dressed just to suit their particular special bodily features. Their specific duties can be understood from a statement by mother Yaśodā, who said, 'Bakula, please cleanse the yellowish dress of Kṛṣṇa. Vārika, you just flavor the bathing water with aguru scent. And Rasāla, you just prepare the betel nuts. You can all see that Kṛṣṇa is approaching. There is dust overhead, and the cows can be seen very distinctly.'"

Nectar of Devotion 42:

At this age Kṛṣṇa was garlanded with various kinds of flowers. He used to put on a silk dress, colored with various kinds of dye. Such beautiful decorations are considered cosmetics for Kṛṣṇa. Kṛṣṇa would wear this dress when He used to go into the forest to tend the cows. Sometimes He would wrestle there with His different friends, and sometimes they would dance all together in the forest. These are some of the specific activities of the paugaṇḍa age.

Nectar of Devotion 43:

Learned scholars have described the impetuses for parental love for Kṛṣṇa, existing in the elderly personalities who are in relation with Him, as follows: "The Supreme Personality of Godhead, whose bodily complexion is just like a bluish, new-grown lotus flower, whose body is very delicate and whose lotus eyes are surrounded by scattered hair as black as bees, was walking on the streets of Vṛndāvana when mother Yaśodā, the beloved wife of Nanda Mahārāja, saw Him. Immediately the milk began to flow from her breasts, soaking her body." Some specific provocations for parental love of Kṛṣṇa are listed as His blackish bodily hue, which is very attractive and pleasing to see, His all-auspicious bodily features, His mildness, His sweet words, His simplicity, His shyness, His humility, His constant readiness to offer respect to the elderly and His charity. All of these qualities are considered ecstatic provocations for parental love.

Nectar of Instruction

Nectar of Instruction 7, Purport:

"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me." (BG 7.15)

Such people never surrender to Kṛṣṇa, and they oppose the endeavor of those who wish to take Kṛṣṇa's shelter. When such atheists become leaders of society, the entire atmosphere is surcharged with nescience. In such a condition, people do not become very enthusiastic to receive this Kṛṣṇa consciousness movement, just as a diseased person suffering from jaundice does not relish the taste of sugar candy. However, one must know that for jaundice, sugar candy is the only specific medicine. Similarly, in the present confused state of humanity, Kṛṣṇa consciousness, the chanting of the holy name of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—is the only remedy for setting the world aright.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

The gross materialist may try to approach the antimaterial worlds by endeavoring with spaceships, satellites, rockets, etc., which he throws into outer space, but by such means he cannot even approach the material planets in the higher regions of the material sky, and what to speak of those planets situated in the antimaterial sky, which is far beyond the material universe. Even the yogīs who have perfectly controlled mystic powers have great difficulty entering into that region. Master yogīs who control the antimaterial particle within the material body by practice of mystic powers can give up their material bodies at will at a certain opportune moment and can thus enter the antimaterial worlds through a specific thoroughfare which connects the material and antimaterial worlds.

Easy Journey to Other Planets 1:

The adaptability of organisms in different varieties of planets is described in the Brahma-saṁhitā as vibhūti-bhinnam, i.e., each and every one of the innumerable planets within the universes is endowed with a particular type of atmosphere, and the living beings there are advanced in science, psychology, etc., according to the superiority or inferiority of the atmosphere. Vibhūti means "specific power," and bhinnam means "variegated." Scientists who are attempting to explore outer space in an attempt to reach other planets by mechanical means must realize that organisms adapted to the atmosphere of the earth cannot exist in the atmospheres of other planets.

Krsna, The Supreme Personality of Godhead

Krsna Book 12:

When Lord Kṛṣṇa went ahead to a distant place in order to see some specific scenery, the boys behind Him ran to try to catch up and be the first to touch Him. So there was a great competition. One would say, "I will go there and touch Kṛṣṇa," and another would say, “Oh, you cannot go. I’ll touch Kṛṣṇa first.” Some of them played on their flutes or vibrated bugles made of buffalo horn. Some of them gladly followed the peacocks and imitated the onomatopoetic sounds of the cuckoo.

Krsna Book 13:

Brahmā realized that all the different forms of boys and calves transformed into Viṣṇu forms were not transformed by a mysticism of the type that a yogī or a demigod can display by specific powers invested in him. The calves and boys transformed into viṣṇu-mūrtis, or Viṣṇu forms, were not displays of viṣṇu-māyā, or Viṣṇu's energy, but were Viṣṇu Himself. The respective qualifications of Viṣṇu and viṣṇu-māyā are just like fire and heat.

Krsna Book 13:

Another example can be given with material objects, which are reflected in many, many forms. For example, the sun is reflected in many waterpots, but the reflections of the sun in the many pots are not actually the sun. There is no actual heat or light from the suns in the pots, although they appear like the sun. But the forms which Kṛṣṇa assumed were each and every one full Viṣṇu. The specific word used in this connection is satya-jñānānantānanda: satya means truth; jñāna, full knowledge; ananta, unlimited; and ānanda, full bliss.

Krsna Book 24:

As far as we are concerned, we do not need to go to another city or village or foreign country. There are palatial buildings in the cities, but we are satisfied living in this forest of Vṛndāvana. Our specific relationship is with Govardhana Hill and Vṛndāvana forest and nothing more. I therefore request you, My dear father, to begin a sacrifice which will satisfy the local brāhmaṇas and Govardhana Hill, and let us have nothing to do with Indra.

Krsna Book 29:

The words used in this connection in Śrīmad-Bhāgavatam are bhagavān api. This means that although Kṛṣṇa is the Supreme Personality of Godhead and thus has no desire that needs to be fulfilled (because He is always full with six opulences), He still wanted to enjoy the company of the gopīs in the rāsa dance. Bhagavān api signifies that this dance is not like the ordinary dancing of young boys and young girls. The specific words used in Śrīmad-Bhāgavatam are yogamāyām upāśritaḥ, which mean that this dancing with the gopīs is on the platform of yogamāyā, not mahāmāyā. The dancing of young boys and girls within the material world is in the kingdom of mahāmāyā, or the external energy.

Krsna Book 33:

Śukadeva Gosvāmī uses two specific words, bhaktim and parām. Bhaktiṁ parām means execution of devotional service above the neophyte stage. Those who are simply attracted to temple worship but do not know the philosophy of bhakti are in the neophyte stage. That sort of bhakti is not the perfectional stage. The perfectional stage of bhakti, or devotional service, is completely free from material contamination.

Krsna Book 47:

It may be that Śrīmatī Rādhārāṇī purposely addressed the bumblebee sarcastically in order to indirectly criticize the messenger Uddhava. Like the other gopīs, Śrīmatī Rādhārāṇī saw that Uddhava's bodily features resembled Kṛṣṇa's, but She also saw Uddhava as being equal to Kṛṣṇa. Indirectly, therefore, She indicated that Uddhava was as unreliable as Kṛṣṇa Himself. Śrīmatī Rādhārāṇī wanted to give specific reasons why She was dissatisfied with Kṛṣṇa and His messenger.

Krsna Book 50:

When the demigod Indra saw that Kṛṣṇa was constructing a particular city of His own choice, he sent the celebrated pārijāta tree of the heavenly planets to be planted in the new city, and he also sent a parliamentary house, Sudharmā. The specific quality of this assembly house was that anyone participating in a meeting within it would overcome the influence of invalidity due to old age. The demigod Varuṇa presented a horse, which was all white except for black ears and which could run at the speed of the mind. Kuvera, the treasurer of the demigods, presented the art of attaining the eight perfectional stages of material opulence.

Krsna Book 51:

Before seeing Kṛṣṇa, Kālayavana had heard about Him from Nārada, and now the descriptions of Nārada were confirmed. Kālayavana noticed Kṛṣṇa's specific marks and the jewels on His chest, His beautiful garland of lotus flowers, His lotuslike eyes and similar beautiful bodily features. He concluded that this beautiful personality must be Vāsudeva, for every description he had previously heard from Nārada was substantiated by the presence of Kṛṣṇa.

Krsna Book 53:

Kṛṣṇa, upon being informed of the specific date of Rukmiṇī’s marriage, was anxious to leave immediately. He asked His driver, Dāruka, to harness the horses for His chariot and prepare to go to the kingdom of Vidarbha. After hearing this order, the driver brought Kṛṣṇa's four special horses. The names and descriptions of these horses are mentioned in the Padma Purāṇa.

Krsna Book 55:

Māyāvatī had mystic knowledge of supernatural powers. Supernatural powers are generally known as māyā, and to surpass all such powers there is another supernatural power, called mahā-māyā. Māyāvatī had the knowledge of the mystic power of mahā-māyā, and she delivered to Pradyumna this specific energetic power in order to defeat the mystic powers of the Śambara demon. Thus being empowered by his wife, Pradyumna immediately went before Śambara and challenged him to fight.

Krsna Book 58:

Agni knew that Kṛṣṇa was very much pleased with him because he had formerly given Him the Sudarśana disc. So in order to satisfy Agni, Kṛṣṇa became the chariot driver of Arjuna, and both went to the Khāṇḍava forest. After Agni had eaten up the Khāṇḍava forest, he was very much pleased. At this time he offered Arjuna a specific bow known as Gāṇḍīva, four white horses, one chariot and an invincible quiver with two specific arrows considered to be talismans, which had so much power that no warrior could counteract them. When the Khāṇḍava forest was being devoured by the fire-god, Agni, there was a demon of the name Maya who was saved by Arjuna from the devastating fire.

Krsna Book 63:

Lord Śiva may be a powerful demigod because of his specific power to annihilate the whole creation, and, similarly, Lord Brahmā may be very powerful because he can create the entire universe, but actually neither Brahmā nor Lord Śiva is the original cause of this cosmic manifestation. You are the Absolute Truth, the Supreme Brahman, and You are the original cause. The original cause of the cosmic manifestation is not the impersonal Brahman effulgence. That impersonal Brahman effulgence rests on Your personality.

Krsna Book 66:

Sudakṣiṇa's purpose was to kill Kṛṣṇa, and therefore he prayed for a specific power by which to kill Him. Lord Śiva advised that Sudakṣiṇa, assisted by the brāhmaṇas, execute the ritualistic ceremony for killing one's enemy. This ceremony is also mentioned in some of the tantras. Lord Śiva informed Sudakṣiṇa that if such a black ritualistic ceremony were performed properly, then the evil spirit named Dakṣiṇāgni would appear and then carry out any order given to him. He would have to be employed, however, to kill someone other than a qualified brāhmaṇa. If all these conditions were met, then Dakṣiṇāgni, accompanied by Lord Śiva's ghostly companions, would fulfill the desire of Sudakṣiṇa to kill his enemy.

Krsna Book 70:

Lord Kṛṣṇa, as the ideal householder, executed all the religious functions of a householder without deviation. When the sunrise became visible, the Lord would offer specific prayers to the sun-god. The sun-god and other demigods mentioned in the Vedic scriptures are described as different limbs of the body of Lord Kṛṣṇa, and it is the duty of the householder to offer respects to the demigods and great sages, as well as the forefathers. As it is said in the Bhagavad-gītā, the Lord has no specific duty to perform in this world, and yet He acts just like an ordinary man living an ideal life within this material world. In accordance with Vedic ritualistic principles, the Lord would offer respects to the demigods.

Krsna Book 70:

It may be remembered that the Sudharmā assembly house was taken away from the heavenly planets and established in the city of Dvārakā. The specific significance of the assembly house was that anyone who entered it would be freed from the six kinds of material pangs, namely hunger, thirst, lamentation, illusion, old age and death. These are the whips of material existence, and as long as one remained in that Sudharmā assembly house he would not be affected by these six material whips. The Lord would say good-bye in all the sixteen thousand palaces, and again He would become one and enter the Sudharmā assembly house in procession with other members of the Yadu dynasty.

Krsna Book 72:

Lord Kṛṣṇa told King Yudhiṣṭhira that He is conquered by the love of one who has conquered his senses. One who has not conquered his senses cannot conquer the Supreme Personality of Godhead. This is the secret of devotional service. To conquer the senses means to engage them constantly in the service of the Lord. The specific qualification of all the Pāṇḍava brothers was that they always engaged their senses in the Lord's service. One who thus engages his senses becomes purified, and with purified senses the devotee can actually render transcendental loving service to the Lord and conquer Him.

Krsna Book 82:

Because Ugrasena was the King of the Bhojas, he was considered the chief Yadu, and therefore the visitors specifically addressed him: “Your Majesty Ugrasena, King of the Bhojas, factually the Yadus are the only persons within this world who are perfect in all respects. All glories unto you! All glories unto you! The specific condition of your perfection is that you always see Lord Kṛṣṇa, who is sought by many mystic yogīs undergoing severe austerities and penances for great numbers of years. All of you are in direct touch with Lord Kṛṣṇa at every moment.

Krsna Book 87:

You are the controller of the three material qualities. Demigods and persons advanced in spiritual knowledge always hear and chant about Your transcendental pastimes because this process has the specific potency of nullifying the accumulated results of sinful life. Intelligent persons factually dip into the ocean of Your nectarean activities and very patiently hear about them. Thus they are immediately freed from the contamination of the material qualities; they do not have to undergo severe penances and austerities for advancement in spiritual life. This chanting and hearing of Your transcendental pastimes is the easiest process for self-realization.

Krsna Book 87:

The Vedic recommendation, therefore, is that one make the lotus feet of Viṣṇu the target of all one's efforts. Tad viṣṇoḥ paramaṁ padam: the Viṣṇu planets, or Viṣṇuloka, are situated above all the material planets. These Vaikuṇṭha planets are known as sanātana-dhāma, and they are eternal. They are never annihilated, not even by the annihilation of this material world. The conclusion is that if a human being does not fulfill the mission of his life by worshiping the Supreme Lord and does not go back home, back to Godhead, it is to be understood that he is breathing just like a blacksmith's bellows, living just like a tree, eating just like a camel and having sex just like the dogs and hogs. Thus he has been frustrated in fulfilling the specific purpose of human life.

Krsna Book 87:

In Śrīmad-Bhāgavatam, Third Canto, it is explained that under the control of superior authority a living entity is put within the semen of a male and injected into the womb of a particular female in order to develop a particular type of body. A living entity utilizes his senses, intelligence, mind and so on in a specific way of his own choosing and thus develops a particular type of body, within which he becomes encaged. In this way the living entity becomes situated in different species of life, either in a demigod, human or animal body, according to different situations and circumstances.

Krsna Book 87:

There are many arguments about the existence of this material world, but the Vaiṣṇava philosophical conclusion is the best. The example of the earthen pot is very suitable: the form of the earthen pot may be temporary, but it has a specific purpose. The purpose of the earthen pot is to carry water from one place to another. Similarly, this material body, although temporary, has a special use. The living entity is given a chance from the beginning of the creation to evolve different kinds of material bodies according to the reserve desires he has accumulated from time immemorial. The human form of body is a special chance in which the developed form of consciousness can be utilized.

Krsna Book 88:

Whenever Lord Kṛṣṇa speaks about something to a specific devotee, it is meant not only for that devotee but for all devotees, and indeed for the entire human society. Instructions by the Supreme Personality of Godhead are important even to Lord Brahmā, Lord Śiva and the other demigods, and if one does not take advantage of the instructions of the Supreme Personality of Godhead, who descends within this world for the benefit of all living entities, he is certainly very unfortunate.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.4:

The distressed, those in need of material gain, and the inquisitive—these three are neophyte fruitive devotees. Their devotion is mixed with fruitive desires. All of them want to fulfill their desires according to their specific qualities. Finally, when they become purified, they desire to reach the divine abode of the Supreme Lord—the Vaikuṇṭha planets. They are not like the karmīs, or fruitive workers, who want to attain to the heavenly planets. As Kṛṣṇa says in the Bhagavad-gītā (9.25) yānti mad-yājino 'pi mām: "One who worships Me attains My supreme abode." The jñānī, or one who knows things as they are, is the fourth type of pious man, and he is superior to the other three kinds. He attains a higher result because his devotion is mixed with knowledge. Like Sanaka Ṛṣi, he attains the devotional mellow of neutrality. Moreover, because the Lord and His pure devotees shower their causeless mercy upon him, a jñānī devotee can also achieve pure love of Godhead, as in the case of Śukadeva Gosvāmī. When devotion mixed with fruitive desires becomes free from those fruitive desires, it is automatically transformed into devotion mixed with knowledge. The result of practising this devotion mixed with knowledge is mentioned above.

Renunciation Through Wisdom 2.5:

The Māyāvādīs reject the theory of transformation of energy and subscribe to the theory of the transformation of Brahman itself. Thus they become fixed in their belief that Brahman is impersonal. The Supreme Lord has described the specific situations in which He manifests Himself in His impersonal form. There are many quotes from the scriptures substantiating this point. The Supreme Lord, by manifesting both His personal and impersonal features, has firmly established the principle that the Supreme Absolute Person is inconceivably and simultaneously one with and different from His energies.

Renunciation Through Wisdom 2.13:

They execute this ninefold devotional service in the stage of sādhana, or practice, and feel deep satisfaction in the perfected, or siddha, stage. They become saturated with the transcendental spiritual mellows of servitorship, friendship, and so on, from which they derive divine ecstasy. Lord Kṛṣṇa grants genuine transcendental understanding, buddhi-yoga, to those devotees who experience spiritual satisfaction and divine bliss through constant devotional service; gradually their specific devotional attitude increases to the point where they can relish pure love of God.

Renunciation Through Wisdom 2.13:

One should not engage in fruitive activity or cultivate knowledge by mental speculation. One who is devoted to the Supreme Lord, Nārāyaṇa, can attain all the benefits derived from other processes, such as yoga, mental speculation, rituals, sacrifices, and charity. That is the specific benediction of devotional service.

Renunciation Through Wisdom 4.4:

We would like to inform Dr. Radhakrishnan, however, that when the Supreme Lord empowers a jīva with His divine potency so that the jīva can carry out some specific work, then that jīva is known as a śaktyāveśa avatāra. But this is not the only type of incarnation. The scriptures describe innumerable incarnations of the Supreme Lord, such as svayaṁ-rūpa, svayaṁ-prakāśa, āveśa, vilāsa, prābhava, vaibhava, yuga-avatāra, puruṣa-avatāra, guṇa-avatāra, and manvantara-avatāra.

Message of Godhead

Message of Godhead 2:

All the various actions that we perform in this world beget various specific results. When we begin to enjoy the fruits of such performances, these further actions also produce, in their turn, further specific results as a matter of course. Thus, we have a big tree of these actions and reactions with their respective fruits. And as the enjoyers of these fruits, we become bound up in the network of such work and its fruit. Birth after birth, the spirit soul becomes bound up in the process of producing such fruits and enjoying the same.

Message of Godhead 2:

The Personality of Godhead always does good for one and all, by empowering His devotees to preach and propagate the transcendental process of devotional service to Godhead everywhere in accord with the specific time, place, and audience. The Lord is therefore called "Govinda," or the prime cause of all causes and the reservoir of all blessings. And the people in general can attain to perfect peace and tranquillity when they come to know Him by the gradual process of work with transcendental results.

Light of the Bhagavata

Light of the Bhagavata 35, Purport:

When the kṛpaṇas have too many children, they suffer the scorching heat of family life, and then similar leaders advise them to undertake family planning. The idea of this family planning is that sense pleasure should not be curtailed, but birth control should be accomplished by artificial measures. Such methods of birth control are called bhrūṇa-hatyā, or killing the child in embryo. Such killing is a sinful act, and in the revealed scriptures a specific hell is designated for those who commit such sins.

Light of the Bhagavata 46, Purport:

The people in general—especially the merchants, preachers, kings, and students—are advised not to leave home during the four months of the rainy season. These four months are known as Cāturmāsya, and for everyone there are specific rules for observing this period, partly for the sake of health and partly for spiritual realization. During this period the merchants cannot do free business, dedicated souls like sannyāsīs cannot freely preach the doctrines of the Vedas, kings cannot go out to tour their states, and students cannot go to their schools, which are closed. But after the Cāturmāsya period they all get the freedom to go out and perform their respective duties, and by doing so they can achieve the results they desire.