In the mind (CC and Other Books)

Expressions researched:
"in the mind" |"in the minds"

CC Adi-lila

CC Adi 4.29, Purport:

Yogamāyā is the name of the internal potency that makes the Lord forget Himself and become an object of love for His pure devotee in different transcendental mellows. This yogamāyā potency creates a spiritual sentiment in the minds of the damsels of Vraja by which they think of Lord Kṛṣṇa as their paramour. This sentiment is never to be compared to mundane illicit sexual love. It has nothing to do with sexual psychology, although the pure love of such devotees seems to be sexual. One should know for certain that nothing can exist in this cosmic manifestation that has no real counterpart in the spiritual field. All material manifestations are emanations of the Transcendence. The erotic principles of amorous love reflected in mixed material values are perverted reflections of the reality of spirit, but one cannot understand the reality unless one is sufficiently educated in the spiritual science.

CC Adi 13.86, Purport:

This is a statement regarding the birth of Lord Kṛṣṇa. The incarnation of the Lord entered the mind of Vasudeva and was then transferred to the mind of Devakī. Śrīla Śrīdhara Svāmī gives the following annotation in this connection: "mana āviveśa" manasy āvirbabhūva; jīvānām iva na dhātu-sambandha ity arthaḥ. There was no question of the seminal discharge necessary for the birth of an ordinary human being. Śrīla Rūpa Gosvāmī also comments in this connection that Lord Kṛṣṇa first appeared in the mind of Ānakadundubhi, Vasudeva, and was then transferred to the mind of Devakī-devī. Thus the spiritual bliss in the mind of Devakī-devī gradually increased, just as the moon increases every night until it becomes a full moon. At the time of His appearance, Lord Kṛṣṇa came out of the mind of Devakī and appeared within the prison house of Kaṁsa, by the side of Devakī’s bed. At that time, by the spell of yogamāyā, Devakī thought that her child had now been born. In this connection, even the demigods from the celestial kingdom were also bewildered. As it is stated, muhyanti yat sūrayaḥ (SB 1.1.1). They came to offer their prayers to Devakī, thinking that the Supreme Lord was within her womb. The demigods came to Mathurā from their celestial kingdom. This indicates that Mathurā is still more important than the celestial kingdom of the upper planetary system.

CC Madhya-lila

CC Madhya 2.23, Translation:

“In the scriptures it is said that one person can never know the unhappiness in the mind of another. Therefore what can I say of My dear friends, Lalitā and the others? Nor can they understand the unhappiness within Me. They simply try to console Me repeatedly, saying, "Dear friend, be patient."

CC Madhya 6.224, Translation:

By the mercy of Śrī Caitanya Mahāprabhu, all the dullness in the mind of Sārvabhauma Bhaṭṭācārya was eradicated. After reciting the following two verses, he ate the prasādam offered to him.

CC Madhya 12.135, Purport:

Even though all dirty things may be cleansed away, sometimes subtle desires remain in the mind for impersonalism, monism, success and the four principles of religious activity (dharma, artha, kāma and mokṣa). All these are like spots on clean cloth. Śrī Caitanya Mahāprabhu also wanted to cleanse all these away.

CC Madhya 16.36, Translation:

When Nityānanda Prabhu described all the activities of Sākṣi-gopāla, transcendental bliss increased in the minds of all the Vaiṣṇavas.

CC Madhya 16.238, Purport:

The word markaṭa-vairāgya, indicating false renunciation, is very important in this verse. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, in commenting on this word, points out that monkeys make an external show of renunciation by not accepting clothing and by living naked in the forest. In this way they consider themselves renunciants, but actually they are very busy enjoying sense gratification with dozens of female monkeys. Such renunciation is called markaṭa-vairāgya—the renunciation of a monkey. One cannot be really renounced until one actually becomes disgusted with material activity and sees it as a stumbling block to spiritual advancement. Renunciation should not be phalgu, temporary, but should exist throughout one's life. Temporary renunciation, or monkey renunciation, is like the renunciation one feels at a cremation ground. When a man takes a dead body to the crematorium, he sometimes thinks, "This is the final end of the body. Why am I working so hard day and night?" Such sentiments naturally arise in the mind of any man who goes to a crematorial ghāṭa. However, as soon as he returns from the cremation grounds, he again engages in material activity for sense enjoyment. This is called śmaśāna-vairāgya, or markaṭa-vairāgya.

CC Madhya 19.183-184, Purport:

According to the opinion of advanced devotees and learned scholars, a devotee in sakhya-rati feels equal to the Supreme Personality of Godhead. This is a relationship in friendship. Due to having a friendly relationship with the Lord, not only is one free from material attachment, but one believes in equal dealings with the Supreme Personality of Godhead. This is called sakhya-rati. The sakhya-rati devotee is so advanced that he treats the Lord on an equal level and even exchanges joking words with Him. Although one is never equal to the Supreme Personality of Godhead, the sakhya-rati devotee feels equal to the Lord, and he does not feel guilty because of this. Usually it is offensive to consider oneself equal to the Lord. The Māyāvādīs, for example, consider themselves equal to the Lord, but such feelings entail bereavement because they are material. Sakhya-rati, however, is a feeling experienced in the mind by a pure devotee, and he is eternally related with the Supreme Personality of Godhead in that feeling.

CC Madhya 21.31, Translation:

While describing the transcendental opulences of Kṛṣṇa, the ocean of opulence manifested in the mind of Śrī Caitanya Mahāprabhu, and His mind and senses were immersed in this ocean. Thus He was perplexed.

CC Madhya 23.51, Purport:

"The many external ecstatic symptoms, or bodily transformations which indicate ecstatic emotions in the mind and which are also called udbhāsvara, are the anubhāvas, or subordinate ecstatic expressions of love." Some of these symptoms are dancing, falling down and rolling on the ground, singing and crying very loudly, bodily contortions, loud vibrations, yawning, deep breathing, disregard for others, the frothing of saliva, mad laughter, spitting, hiccups and other, similar symptoms. All these symptoms are divided into two divisions—śīta and kṣepaṇa. Singing, yawning and so on are called śīta. Dancing and bodily contortions are called kṣepaṇa.

CC Antya-lila

CC Antya 4.175, Translation:

‘Anything not conceived in relationship to Kṛṣṇa should be understood to be illusion (māyā). None of the illusions uttered by words or conceived in the mind are factual. Because illusion is not factual, there is no distinction between what we think is good and what we think is bad. When we speak of the Absolute Truth, such speculations do not apply.

CC Antya 16.121-122, Purport:

My dear lover,” Lord Caitanya said in the mood of Śrīmatī Rādhārāṇī, “let Me describe some of the characteristics of Your transcendental lips. They agitate the mind and body of everyone, they increase lusty desires for enjoyment, they destroy the burden of material happiness and lamentation, and they make one forget all material tastes. The whole world falls under their control. They vanquish shame, religion and patience, especially in women. Indeed, they inspire madness in the minds of all women. Your lips increase the greed of the tongue and thus attract it. Considering all this, We see that the activities of Your transcendental lips are always paradoxical.

CC Antya 17.50, Translation:

The aggregate of all these ecstasies once awoke a statement by Śrīmatī Rādhārāṇī in the mind of Bilvamaṅgala Ṭhākura (Līlā-śuka). In the same ecstatic mood, Śrī Caitanya Mahāprabhu now recited that verse, and on the strength of madness He described its meaning, which is unknown to people in general.

Nectar of Devotion

Nectar of Devotion 7:

This is the statement of Mahābhārata: "A person who does not disturb or cause painful action in the mind of any living entity, who treats everyone just like a loving father does his children, whose heart is so pure, certainly very soon becomes favored by the Supreme Personality of Godhead."

In so-called civilized society there is sometimes agitation against cruelty to animals, but at the same time regular slaughterhouses are always maintained. A Vaiṣṇava is not like that. A Vaiṣṇava can never support animal slaughter or even give pain to any living entity.

Nectar of Devotion 33:

The activities of a person, even if they are not very extraordinary, create an impression of wonder in the heart and mind of the person's friends. But even very wonderful activities performed by a person who is not one's friend will not create any impression. It is because of love that one's wonderful activities create an impression in the mind.

Nectar of Instruction

Nectar of Instruction 1, Purport:

Kṛṣṇa is just like the sun, and māyā is just like darkness. If the sun is present, there is no question of darkness. Similarly, if Kṛṣṇa is present in the mind, there is no possibility of the mind's being agitated by māyā's influence. The yogic process of negating all material thoughts will not help. To try to create a vacuum in the mind is artificial. The vacuum will not remain. However, if one always thinks of Kṛṣṇa and how to serve Kṛṣṇa best, one's mind will naturally be controlled.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

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. As such, man's attempts to reach the moon, the sun, or Mars will be completely futile because of the different atmospheres prevailing on those planets. Individually, however, one can attempt to go to any planet he desires, but this is only possible by psychological changes in the mind. Mind is the nucleus of the material body. The gradual evolutionary progress of the material body depends on psychological changes within the mind. The change of the bodily construction of a worm into that of a butterfly and, in modern medical science, the conversion of a man's body into that of a woman (or vice versa) are more or less dependent on psychological changes.