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Sri Caitanya-caritamrta

CC Preface and Introduction

CC Preface:

The Lord demands that one surrender unto Him by following these six guidelines, but the unintelligent so-called scholars of the world misunderstand these demands and urge the general mass of people to reject them. At the conclusion of the Ninth Chapter of the Bhagavad-gītā, Lord Kṛṣṇa directly orders, "Always think of Me, become My devotee, worship Me alone, and offer obeisances unto Me alone." By so doing, the Lord says, one is sure to go to Him in His transcendental abode. But the scholarly demons misguide the masses of people by directing them to surrender not to the Personality of Godhead but rather to the impersonal, unmanifested, eternal, unborn truth. The impersonalist Māyāvādī philosophers do not accept that the ultimate aspect of the Absolute Truth is the Supreme Personality of Godhead. If one desires to understand the sun as it is, one must first face the sunshine and then the sun globe, and then, if one is able to enter into that globe, one may come face to face with the predominating deity of the sun. Due to a poor fund of knowledge, the Māyāvādī philosophers cannot go beyond the Brahman effulgence, which may be compared to the sunshine. The Upaniṣads confirm that one has to penetrate the dazzling effulgence of Brahman before one can see the real face of the Personality of Godhead.

CC Introduction:

In the Western world, where the glories of Lord Caitanya are relatively unknown, one may inquire, "Who is Kṛṣṇa Caitanya?" The author of the Caitanya-caritāmṛta, Śrīla Kṛṣṇadāsa Kavirāja, answers that question in the third verse of his book. Generally, in the Upaniṣads the Supreme Absolute Truth is described in an impersonal way, but the personal aspect of the Absolute Truth is mentioned in the Īśopaniṣad, where we find the following verse:

hiraṇmayena pātreṇa satyasyāpihitaṁ mukham
tat tvaṁ pūṣann apāvṛṇu satya-dharmāya dṛṣṭaye

"O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee." (Śrī Īśopaniṣad 15) The impersonalists do not have the power to go beyond the effulgence of God and arrive at the Personality of Godhead, from whom this effulgence is emanating. The Īśopaniṣad is a hymn to that Personality of Godhead.

CC Adi-lila

CC Adi 1.52, Purport:

The innumerable forms of the Lord, such as Śyāmasundara, Nārāyaṇa, Rāma and Gaurasundara; the colors of these forms (white, red, yellow, cloudlike śyāma and others); His qualities, as the responsive Personality of Godhead to pure devotees and as impersonal Brahman to dry speculators; His uncommon activities like lifting Govardhana Hill, marrying more than sixteen thousand queens at Dvārakā, and entering the rāsa dance with the damsels of Vraja, expanding Himself in as many forms as there were damsels in the dance—these and innumerable other uncommon acts and attributes are all mysteries, one aspect of which is presented in the scientific knowledge of the Bhagavad-gītā, which is read and adored all over the world by all classes of scholars, with as many interpretations as there are empiric philosophers.

CC Adi 1.56, Purport:

Those who are serious about the knowledge of the transcendental world, which is far beyond the material cosmic creation, must approach a bona fide spiritual master to learn the science both directly and indirectly. One must learn both the means to approach the desired destination and the hindrances to such progress. The spiritual master knows how to regulate the habits of a neophyte disciple, and therefore a serious student must learn the science in all its aspects from him.

CC Adi 1.56, Purport:

This knowledge is called acintya-bhedābheda-tattva. When an individual living entity surrenders to the Supreme Lord, Kṛṣṇa, he can then develop natural transcendental love for Him. This surrendering process should be the primary concern of a human being. In the next verse (56) it is said that a conditioned soul must ultimately approach a bona fide spiritual master and try to understand perfectly the material and spiritual worlds and his own existential position. Here the words anvaya-vyatirekābhyām, "directly and indirectly," suggest that one must learn the process of devotional service in its two aspects: one must directly execute the process of devotional service and indirectly avoid the impediments to progress.

CC Adi 2.5, Purport:

The Personality of Godhead is the complete form of sac-cid-ānanda (full life, knowledge and bliss). By realization of the sat portion of the Complete Whole (unlimited existence), one realizes the impersonal Brahman aspect of the Lord. By realization of the cit portion of the Complete Whole (unlimited knowledge), one can realize the localized aspect of the Lord, the Paramātmā. But neither of these partial realizations of the Complete Whole can help one realize ānanda, or complete bliss. Without such realization of ānanda, knowledge of the Absolute Truth is incomplete.

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. The Supersoul engages the living being in executing fruitive work as a result of his deeds in the past, but the Paramātmā has nothing to do with such engagements.

CC Adi 4.62, Translation:

Hlādinī is His aspect of bliss; sandhinī, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.

CC Adi 4.69, Purport:

The unadulterated action of the hlādinī-śakti is displayed in the dealings of the damsels of Vraja and Śrīmatī Rādhārāṇī, who is the topmost participant in that transcendental group. The essence of the hlādinī-śakti is love of Godhead, the essence of love of Godhead is bhāva, or transcendental sentiment, and the highest pitch of that bhāva is called mahābhāva. Śrīmatī Rādhārāṇī is the personified embodiment of these three aspects of transcendental consciousness. She is therefore the highest principle in love of Godhead and is the supreme lovable object of Śrī Kṛṣṇa.

CC Adi 5.51, Purport:

Material nature has two different phases. The aspect called pradhāna supplies the material ingredients for cosmic development, and the aspect called māyā causes the manifestation of her ingredients, which are temporary, like foam in the ocean. In reality, the temporary manifestations of material nature are originally caused by the spiritual glance of the Lord. The Personality of Godhead is the direct, or remote, cause of creation, and material nature is the indirect, or immediate, cause. Materialistic scientists, puffed-up by the magical changes their so-called inventions have brought about, cannot see the real potency of Godhead behind matter.

CC Adi 5.58, Purport:

"O my Lord! Time, activity, providence and nature are four parts of the causal aspect (māyā) of the external energy. The conditioned vital force, the subtle material ingredients called the dravya, and material nature (which is the field of activity where the false ego acts as the soul), as well as the eleven senses and five elements (earth, water, fire, air and ether), which are the sixteen ingredients of the body—these are the ingredient aspect of māyā. The body is generated from activity, and activity is generated from the body, just as a tree is generated from a seed that is generated from a tree. This reciprocal cause and effect is called māyā. My dear Lord, You can save me from this cycle of cause and effect. I worship Your lotus feet."

CC Adi 5.62, Translation:

The māyā aspect of material nature is the immediate cause of the cosmic manifestation. But it cannot be the real cause, for the original cause is Lord Nārāyaṇa.

CC Adi 6.17, Translation:

Lord Viṣṇu, in His efficient aspect, glances over the material energy, and Śrī Advaita, as the material cause, creates the material world.

CC Adi 7.79, Translation and Purport:

“Collecting My patience, therefore, I began to consider that chanting the holy name of Kṛṣṇa had covered all My spiritual knowledge."

Śrī Caitanya Mahāprabhu hints in this verse that to chant the holy name of Kṛṣṇa one does not need to speculate on the philosophical aspects of the science of God, for one automatically becomes ecstatic and without consideration immediately chants, dances, laughs, cries and sings just like a madman.

CC Adi 7.101, Purport:

Māyāvādīs do not discuss these philosophies, for they are firmly convinced of their own philosophy of kevalādvaita, exclusive monism. Accepting this system of philosophy as the pure understanding of the Vedānta-sūtra, they believe that Kṛṣṇa has a body made of material elements and that the activities of loving service to Kṛṣṇa are sentimentality. They are known as Māyāvādīs because according to their opinion Kṛṣṇa has a body made of māyā and the loving service of the Lord executed by devotees is also māyā. They consider such devotional service to be an aspect of fruitive activities (karma-kāṇḍa). According to their view, bhakti consists of mental speculation or sometimes meditation. This is the difference between the Māyāvādī and Vaiṣṇava philosophies.

CC Adi 7.102, Purport:

Without hearing such literatures, one cannot make actual progress. And without hearing and following the instructions, the show of devotional service becomes worthless and therefore a sort of disturbance in the path of devotional service. Unless, therefore, devotional service is established on the principles of śruti, smṛti, Purāṇa and Pañcarātra authorities, the make-show of devotional service should at once be rejected. An unauthorized devotee should never be recognized as a pure devotee. By assimilation of such messages from the Vedic literatures, one can see the all-pervading localized aspect of the Personality of Godhead within his own self constantly. This is called samādhi.

CC Adi 8.19, Purport:

A pure devotee, however, does not accept any kind of mukti. He wants only to serve Kṛṣṇa in a transcendental relationship. This is the perfectional stage of spiritual life. Māyāvādī philosophers desire to merge into the existence of the Brahman effulgence, although this aspect of liberation is always neglected by devotees. Śrīla Prabodhānanda Sarasvatī Ṭhākura, describing this kind of mukti, which is called kaivalya, or becoming one with the Supreme, has said, kaivalyaṁ narakāyate: "Becoming one with the Supreme is as good as going to hell." Therefore the ideal of Māyāvāda philosophy, becoming one with the Supreme, is hellish for a devotee; he never accepts it. Māyāvādī philosophers do not know that even if they merge into the effulgence of the Supreme, this will not give them ultimate rest.

CC Adi 9.37, Purport:

There were many previous incarnations of the Supreme Personality of Godhead, but none were so generous, kind and magnanimous as Śrī Caitanya Mahāprabhu, for He distributed the most confidential aspect of devotional service, namely, the conjugal love of Rādhā and Kṛṣṇa. Therefore Śrī Rūpa Gosvāmī Prabhupāda desires that Śrī Caitanya Mahāprabhu live perpetually in the hearts of all devotees, for thus they can understand and relish the loving affairs of Śrīmatī Rādhārāṇī and Kṛṣṇa.

CC Adi 9.42, Purport:

Unfortunately, human beings, although they have the bodies of men, are becoming less than animals in their behavior. This is the fault of modern education. Modern educators do not know the aim of human life; they are simply concerned with how to develop the economic condition of their countries or of human society. This is also necessary; the Vedic civilization considers all aspects of human life, including dharma (religion), artha (economic development), kāma (sense gratification) and mokṣa (liberation). But humanity's first concern should be religion. To be religious, one must abide by the orders of God, but unfortunately people in this age have rejected religion, and they are busy in economic development. Therefore they will adopt any means to get money.

CC Adi 17.52, Purport:

In the Bhagavad-gītā (4.11) the Lord says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: "I reward everyone according to his surrender unto Me." Māyāvādīs certainly realize Brahman in certain aspects, but realization of Brahman in the aspects of wine, women and meat is not the same realization of Brahman that devotees achieve by chanting, dancing and eating prasādam. Māyāvādī philosophers, being educated in paltry knowledge, think all sorts of Brahman realization one and the same and do not consider varieties. But although Kṛṣṇa is everywhere, by His inconceivable potency He is simultaneously not everywhere. Thus the Brahman realization of the tantric cult is not the same Brahman realization as that of pure devotees.

CC Madhya-lila

CC Madhya 8.155, Translation:

“Hlādinī is His aspect of bliss; sandhinī, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge."

CC Madhya 8.288, Purport:

In the form of Kṛṣṇa, the Lord enjoys spiritual bliss and remains the shelter of all devotees, viṣaya-vigraha. And in His Gaurāṅga feature Kṛṣṇa tastes separation from Kṛṣṇa in the ecstasy of Śrīmatī Rādhārāṇī. This ecstatic form is Śrī Kṛṣṇa Caitanya. Śrī Kṛṣṇa is always the transcendental reservoir of all pleasure, and He is technically called dhīra-lalita. Śrīmatī Rādhārāṇī is the embodiment of spiritual energy, personified as ecstatic love for Kṛṣṇa; therefore only Kṛṣṇa can touch Her. The dhīra-lalita aspect is not seen in any other form of the Lord, including Viṣṇu and Nārāyaṇa. Śrīmatī Rādhārāṇī is therefore known as Govinda-nandinī and Govinda-mohinī, for She is the only source of transcendental pleasure for Śrī Kṛṣṇa and the only person who can enchant His mind.

CC Madhya 18.200, Translation:

“Usually they describe the Lord's impersonal aspect, but they hardly know that the Lord's personal feature is worshipable. They are undoubtedly lacking this knowledge."

CC Madhya 19.178, Translation:

“The basic aspects of prema, when gradually increasing to different states, are affection, abhorrence, love, attachment, further attachment, ecstasy and great ecstasy."

CC Madhya 19.178, Purport:

In the Bhakti-rasāmṛta-sindhu, (3.2.84) sneha (affection) is described as follows:

sāndraś citta-dravaṁ kurvan premā "sneha" itīryate
kṣaṇikasyāpi neha syād viśleṣasya sahiṣṇutā

"That aspect of prema in which the melting of the heart for the lover is concentrated is called sneha, or affection. The symptom of such affection is that the lover cannot for a moment remain without the association of the beloved." A description of māna can be found in Madhya-līlā (Chapter Two, verse 66). Similarly, a description of praṇaya is also there.

CC Madhya 19.183-184, Purport:

Dāsya-rati is explained in the Bhakti-rasāmṛta-sindhu (2.5.27) thus:

svasmād bhavanti ye nyūnās te ’nugrāhyā harer matāḥ
ārādhyatvātmikā teṣāṁ ratiḥ prītir itīritā
tatrāsakti-kṛd anyatra prīti-saṁhāriṇī hy asau

When the Supreme Lord in His localized aspect is appreciated and a great devotee understands his subordinate position, not only does he surrender to the Supreme Personality of Godhead, but, due to his subordinate position, he wishes to render some service and thus become favored by the Supreme Personality of Godhead. A devotee in śānta-rati is not very much willing to render service to the Lord, but a devotee in dāsya-rati voluntarily wants to render service.

CC Madhya 19.218, Purport:

Because of an impersonal impression of the Supreme Personality of Godhead, a devotee in the śānta-rasa relationship worships the impersonal Brahman or localized aspect of the Absolute Truth (Paramātmā). He does not develop a personal relationship with the Supreme Personality of Godhead, Śrī Kṛṣṇa.

CC Madhya 20.158, Translation and Purport:

“"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.""

This is a quotation from Śrīmad-Bhāgavatam (1.2.11).

Those who are interested in the impersonal Brahman effulgence, which is not different from the Supreme Personality of Godhead, can attain that goal by speculative knowledge. Those who are interested in practicing mystic yoga can attain the localized aspect of Paramātmā. As stated in the Bhagavad-gītā (18.61), īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ‘rjuna tiṣṭhati: the Supreme Personality of Godhead is situated within the heart as Paramātmā. He witnesses the activities of the living entities and gives them permission to act.

CC Madhya 21.104, Purport:

Kṛṣṇa has many pastimes, of which His pastimes in Goloka Vṛndāvana (the gokula-līlā) are supreme. He also has pastimes in the Vaikuṇṭhas, the spiritual world, as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. In His pastimes in the spiritual sky, He lies down in the Causal Ocean as Kāraṇārṇavaśāyī, the puruṣa-avatāra. His incarnations as a fish, tortoise and so on are called His causal incarnations. He incarnates in the modes of nature as Lord Brahmā, Lord Śiva and Lord Viṣṇu. He also incarnates as empowered living entities like Pṛthu and Vyāsa. The Supersoul is His localized incarnation, and His all-pervasive aspect is the impersonal Brahman.

CC Madhya 22.35, Translation:

“Due to bad association, the living entity desires material happiness, liberation or merging into the impersonal aspect of the Lord, or he engages in mystic yoga for material power. If such a person actually becomes intelligent, he takes to Kṛṣṇa consciousness by engaging himself in intense devotional service to Lord Śrī Kṛṣṇa."

CC Madhya 23.61, Translation:

“Udghūrṇā (unsteadiness) and vivaśa-ceṣṭā (boastful activities) are aspects of transcendental madness. In separation from Kṛṣṇa, one experiences the manifestation of Kṛṣṇa, and one thinks oneself to be Kṛṣṇa."

CC Antya-lila

CC Antya 14.37, Purport:

Although devotees who worship Kṛṣṇa in opulence (His Vaikuṇṭha aspect) may prefer to see Lord Kṛṣṇa at Kurukṣetra along with Subhadrā and Balarāma, the gopīs want to see Kṛṣṇa in Vṛndāvana, performing the rāsa dance with Śrīmatī Rādhārāṇī. Śrī Caitanya Mahāprabhu showed by practical example how one can cultivate the mood of Rādhārāṇī and the other gopīs in separation from Kṛṣṇa. Devotees absorbed in this mood do not like to see Kṛṣṇa anywhere else but Vṛndāvana.

CC Antya 17 Summary:

Śrīla Bhaktivinoda Ṭhākura gives the following summary of the Seventeenth Chapter in his Amṛta-pravāha-bhāṣya. Absorbed in transcendental ecstasy, Śrī Caitanya Mahāprabhu went out one night without opening the doors to His room. After crossing over three walls, He fell down among some cows belonging to the district of Tailaṅga. There He remained unconscious, assuming the aspect of a tortoise.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Preface:

The Lord demands that one surrender unto Him by following these six guidelines, but the unintelligent so-called scholars of the world misunderstand these demands and urge the general mass of people to reject them. At the conclusion of the Ninth Chapter of Bhagavad-gītā, Lord Kṛṣṇa directly says: "Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me." (BG 9.34) However, the scholarly demons misguide the masses of people by directing them to the impersonal, unmanifest, eternal, unborn truth rather than the Personality of Godhead. The impersonalist Māyāvādī philosophers do not accept that the ultimate aspect of the Absolute Truth is the Supreme Personality of Godhead. If one desires to understand the sun as it is, one must first face the sunshine, then the sun globe and, after entering into that globe, come face to face with the predominating deity of the sun.

Teachings of Lord Caitanya, Chapter Intoduction:

In the Western world where the glories of Lord Caitanya are relatively unknown, one may inquire, "Who is Kṛṣṇa Caitanya?" The scriptural conclusion in answer to that question is that He is the Supreme Personality of Godhead. Generally in the Upaniṣads the Supreme Absolute Truth is described in an impersonal way, but the personal aspect of the Absolute Truth is mentioned in the Īśopaniṣad, where, after a description of the all-pervading, we find the following verse:

hiraṇmayena pātreṇa
satyasyāpihitaṁ mukham
tat tvaṁ pūṣann apāvṛṇu
satya-dharmāya dṛṣṭaye

"O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee." (Śrī Īśopaniṣad, Mantra 15)

Teachings of Lord Caitanya, Chapter 7:

There are six kinds of incarnations: (1) the puruṣa-avatāra, (2) the līlā-avatāra, (3) the guṇa-avatāra, (4) the manvantara-avatāra, (5) the yuga-avatāra, and (6) the śaktyāveśa-avatāra. Out of the six vilāsa manifestations of Kṛṣṇa, there are two divisions based on His age, and these are called bālya and paugaṇḍa. As the son of Nanda Mahārāja, Kṛṣṇa in His original form enjoys both of these childhood aspects—namely bālya and paugaṇḍa.

Teachings of Lord Caitanya, Chapter 9:

Lord Caitanya then sang a nice song about the opulences of Kṛṣṇa, and Sanātana Gosvāmī listened. "All the pastimes of Kṛṣṇa are exactly like the activities of human beings," the Lord sang. "Therefore it is to be understood that His form is like that of a human being. Indeed, a human being is but an imitation of His form. Kṛṣṇa's dress is just like that of a cowherd boy's. He has a flute in His hand, and He seems to be just like a newly grown youth. He is always playful, and He plays just like an ordinary boy." Lord Caitanya then told Sanātana Gosvāmī about the beautiful aspects of Kṛṣṇa. He said that one who understands these beautiful qualities enjoys an ocean of nectar. The yogamāyā potency of Kṛṣṇa is transcendental and beyond the material energy, but the Lord exhibits His transcendental potency even within this material world just to satisfy His confidential devotees.

Teachings of Lord Caitanya, Chapter 15:

The Supreme Personality of Godhead is realized in three aspects, but they are all one and the same. The Absolute Truth, the Supreme Personality, Kṛṣṇa, is everlasting. In Śrīmad-Bhāgavatam (2.9.33) it is said that He exists before the manifestation of this cosmic world, that He exists during its continuance, and that He continues to exist after its annihilation. Therefore He is the soul of everything great. He is all-pervading and all-witnessing, and He is the supreme form of everything.

Teachings of Lord Caitanya, Chapter 15:

There are three different kinds of transcendental processes mentioned in Vedic literature by which one can understand and achieve that supreme perfection of the Absolute Truth. They are called the process of knowledge, the process of mystic yoga, and the process of devotional service. The followers of these three processes realize the Absolute Truth in three different aspects. Those who follow the process of knowledge realize Him as impersonal Brahman; those who follow the process of yoga realize Him as the localized Supersoul; and those who follow the process of devotional service realize Him as the Supreme Personality of Godhead, Śrī Kṛṣṇa. In other words, although the word Brahman indicates Kṛṣṇa and nothing else, still, according to the process that is followed, the Lord is realized in three different aspects.

Teachings of Lord Caitanya, Chapter 23:

The Vedas recommend fruitive activities by which people can advance to higher planets, and they also recommend worship of the various demigods for the purpose of attaining their planets. Ultimately the Vedas recommend activities by which one can reach the Absolute Truth and realize His impersonal feature in order to become one with Him. However, the impersonal aspect of the Absolute Truth is not the last word. Above the impersonal feature is the Paramātmā, or the Supersoul, and above that is the Supreme Personality. Śrīmad-Bhāgavatam gives information about the personal qualities of the Absolute Truth, qualities which are beyond the impersonal aspect. Topics concerning these qualities are greater than topics of impersonal philosophical speculation; consequently Śrīmad-Bhāgavatam is given higher status than the jñāna-kāṇḍa portions of the Vedas.

Teachings of Lord Caitanya, Chapter 23:

Since the living entities are also related to His energies, there is nothing really different from the substance. At the same time, the energies are different from the substance. In the material sense, this conception is self-contradictory, but Śrīmad-Bhāgavatam explicitly deals with this aspect of simultaneous oneness and difference. This philosophy is also found in the Vedānta-sūtra beginning with the janmādy asya sūtra. Knowledge of the simultaneous oneness and difference found in the Absolute Truth is imparted for the well-being of everyone.

Teachings of Lord Caitanya, Chapter 24:

Indeed, in this verse it is clearly stated that the eternal, blissful, cognizant form of the Supreme Lord is to be found within the glaring effulgence of the brahmajyoti, which emanates from the body of the Supreme Lord. Thus the personal body of the Lord is the source of the brahmajyoti, as confirmed in Bhagavad-gītā (BG 14.27). That the impersonal Brahman is dependent on the Supreme Personality is stated in the Hayaśīrṣa-pañcarātra and in every other Upaniṣad or Vedic scripture. Indeed, whenever there is talk of the impersonal Brahman in the beginning, the Supreme Personality is finally established at the end. Just as Īśopaniṣad indicates, the Supreme Absolute Truth is both impersonal and personal eternally, but His personal aspect is more important than the impersonal one.

Teachings of Lord Caitanya, Chapter 30:

The aspect of the Supreme Lord as the creator is different from the aspect of the Lord as Nārāyaṇa. Some of the names of the Lord as the creator are conceived by materialistic men. One cannot fully realize the essence of the Supreme Personality of Godhead by understanding the name of the creator because this material creation is a function of the external energy of the Supreme Lord. Thus the conception of God as the creator includes only the external feature.

Teachings of Lord Caitanya, Chapter 30:

Although the husband of Rukmiṇī and Rādhā's Kṛṣṇa are on the same level in the ordinary sense, still, in the spiritual world, the names indicate different understandings of various aspects of Kṛṣṇa's transcendental personality. If one equalizes Rukmiṇīramaṇa, Rādhāramaṇa, Nārāyaṇa or any other name of the Supreme Lord, he commits the fault of overlapping tastes, which is technically called rasābhāsa. Those who are expert devotees do not accept such amalgamations which are against the conclusions of pure devotional service.

Nectar of Devotion

Nectar of Devotion 20:

When Brahmā was deluded by Kṛṣṇa, who expanded Himself into so many cowherd boys, calves and cows, Kṛṣṇa's elder brother, Śrī Baladeva (a direct expansion of Kṛṣṇa Himself), felt astonishment and said, "How wonderful it is that My ecstatic love for Kṛṣṇa is again being attracted to so many cowherd boys, calves and cows!" He was struck with wonder by thinking in this way. This is one of the examples in which Kṛṣṇa Himself becomes the object and reservoir of ecstatic love in the impelling aspect.

Nectar of Devotion 23:

Kṛṣṇa's personality is analyzed as dhīrodātta, dhīra-lalita, dhīra-praśānta and dhīroddhata. If one asks how a personality can be beheld in four quite opposing ways, the answer is that the Lord is the reservoir of all transcendental qualities and activities. Therefore, His different aspects can be analyzed according to the exhibition of His limitless variety of pastimes, and as such there is no contradiction.

Nectar of Devotion 31:

When anxiety is in its dormant stage it is called hankering. Therefore, anxiety and hankering can also be synonymous. When one becomes regretful for some offense, his feeling is called bashfulness. In this way, bashfulness and regret can be synonymous. Doubtfulness is one of the aspects of argument. After exhibiting impudence one becomes restless. Therefore restlessness and impudence can be synonymous.

Nectar of Devotion 34:

Śrī Rūpa Gosvāmī advises, therefore, that devotees who have already tasted the nectar of devotion be very careful to protect devotional service from such dry speculators, formal ritualistic elevationists and impersonal salvationists. Devotees should protect their valuable jewel of spiritual love from the clutches of thieves and burglars. In other words, a pure devotee should not describe devotional service and its different analytical aspects to dry speculators and false renouncers.

Easy Journey to Other Planets

Easy Journey to Other Planets 2:

According to the Bhāgavata Purāṇa, the Supreme Truth is realized in three stages. First there is impersonal Brahman, or the impersonal Absolute; then the Paramātmā, or localized aspect of Brahman. The neutron of the atom may be taken as the representation of Paramātmā, who also enters into the atom. This is described in the Brahma-saṁhitā. But ultimately the Supreme Divine Being is realized as the supreme all-attractive person (Kṛṣṇa) with full and inconceivable potencies of opulence, strength, fame, beauty, knowledge and renunciation. These six potencies are fully exhibited by Śrī Rāma and Śrī Kṛṣṇa when They descend before human beings.

Krsna, The Supreme Personality of Godhead

Krsna Book Words from Apple:

God is not abstract; He has both the impersonal and the personal aspects to His personality, which is SUPREME, ETERNAL, BLISSFUL, and full of KNOWLEDGE. As a single drop of water has the same qualities as an ocean of water, so has our consciousness the qualities of GOD’S consciousness ... but through our identification and attachment with material energy (physical body, sense pleasures, material possessions, ego, etc.) our true TRANSCENDENTAL CONSCIOUSNESS has been polluted, and like a dirty mirror it is unable to reflect a pure image.

Krsna Book 2:

The Kaṭha Upaniṣad also cites this example of the tree of the material manifestation standing on the ground of material nature. This tree has two kinds of fruits, distress and happiness. Those who are living in the tree of the body are just like two birds. One bird is the localized aspect of Kṛṣṇa known as the Paramātmā, and the other bird is the living entity. The living entity is eating the fruits of this material manifestation. Sometimes he eats the fruit of happiness, and sometimes he eats the fruit of distress. But the other bird is not interested in eating the fruit of distress or happiness because he is self-satisfied.

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. The most dangerous aspect of contamination is lust, or sex life. Bhaktiṁ parām devotional service is so potent that the more one advances in this line, the more he loses his attraction for material life. One who is actually deriving benefit from hearing the rāsa-līlā dance surely achieves the transcendental position. He surely loses all traces of lust in his heart.

Krsna Book 47:

Love of Kṛṣṇa, or Kṛṣṇa consciousness, is therefore the perfection of real knowledge in understanding things as they are. Our minds can never be vacant. The mind is constantly occupied with some kind of thought, and the subject matter of such thought cannot be outside the eight elements of Kṛṣṇa's energy. One who knows this philosophical aspect of all thoughts is actually a wise man, and he surrenders unto Kṛṣṇa. The gopīs are the epitome of this perfectional stage of knowledge. They are not simple mental speculators. Their minds are always in Kṛṣṇa.

Krsna Book 51:

"For many, many births I have been suffering from the threefold miseries of this material existence, and I am now tired of it. I have been impelled only by my senses, and I was never satisfied. I therefore take shelter of Your lotus feet, which are the source of all peaceful life and which can eradicate all lamentation caused by material contamination. My dear Lord, You are the Supersoul of everyone, and You can understand everything. Now I am free from all contamination of material desire. I do not wish to enjoy this material world, nor do I wish to take advantage of merging into Your spiritual effulgence, nor do I wish to meditate upon Your localized aspect of Paramātmā, for I know that simply by taking shelter of You, I shall become completely peaceful and undisturbed."

Krsna Book 80:

King Parīkṣit continued: “The ability to talk can be perfected only by describing the transcendental qualities of the Lord. The ability to work with one's hands can be successful only when one engages himself in the service of the Lord with those hands. Similarly, one's mind can be peaceful only when one simply thinks of Kṛṣṇa in full Kṛṣṇa consciousness. This does not mean that one has to have very great thinking power: one has to understand simply that Kṛṣṇa, the Absolute Truth, is all-pervasive by His localized aspect of Paramātmā. If one can simply think that Kṛṣṇa, as Paramātmā, is everywhere, even within the atom, then one can perfect the thinking, feeling and willing functions of his mind. The perfect devotee does not see the material world as it appears to material eyes, for he sees everywhere the presence of his worshipable Lord in His Paramātmā feature.”

Krsna Book 84:

“Dear Lord, the Vedic knowledge is the representation of Your pure heart. Austerities, study of the Vedas, and meditative trances lead to different realizations of Your Self in Your manifested and nonmanifested aspects. The entire phenomenal world is a manifestation of Your impersonal energy, but You Yourself, as the original Personality of Godhead, are not manifested there. You are the Supreme Soul, the Supreme Brahman. Persons who are situated in brahminical culture, therefore, can understand the truth about Your transcendental form. Thus You always hold the brāhmaṇas in respect, and You are considered to be the topmost of all followers of brahminical culture."

Krsna Book 87:

Merging into the spiritual existence is the living entity's realization of qualitative oneness with the Supreme Lord in His aspects of eternity and knowledge. But the actual ānanda-maya (blissful) stage is attained when one is engaged in devotional service. That is confirmed in the Bhagavad-gītā: mad-bhaktiṁ labhate parām (BG 18.54). Here Lord Kṛṣṇa states that the brahma-bhūta ānanda-maya stage is complete only when there is an exchange of love between the Supreme and the subordinate living entities.

Krsna Book 87:

It is explained in the Vedic literature that the living entities entrapped in different species of life are part and parcel of the Supreme Lord. The Māyāvādī philosophers mistake the living entity for the Paramātmā, who is actually sitting with the living entity as a friend. Because the Paramātmā (the localized aspect of the Supreme Personality of Godhead) and the individual living entity are both within the body, a misunderstanding sometimes takes place that there is no difference between the two.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.7:

In the Māyāvāda school of philosophy, discussions on pure knowledge can throw some light on the real nature of the Absolute Truth, but they are unable to fully reveal the esoteric and personal aspects of the Supreme Absolute Being. These dry, empirical discussions fall far short of their objective: a complete understanding of the Absolute Truth. Therefore only if leaders like Mahatma Gandhi strive to realize the Supreme Absolute Person-not a formless energy—can they truly benefit human society.

Renunciation Through Wisdom 1.7:

As the Śrīmad-Bhāgavatam (1.3.28) declares, "All of the abovementioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead..." Later we will discuss more thoroughly the subject of the expansions of Lord Viṣṇu, but for now let us establish that Lord Kṛṣṇa is the highest aspect of the Supreme. The Brahma-saṁhitā (5.1) confirms this: "Kṛṣṇa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes."

Renunciation Through Wisdom 2.3:

By nature children are restless and playful, so in the kindergarten they are given toys and games to interest them in learning. Similarly, a neophyte is trained to perform activities in the mood of sacrifice, and he is encouraged to worship the Deities according to the scriptural injunctions. The expert Vaiṣṇava preceptor then gradually draws him toward the platform of pure devotion by narrating the spiritually potent topics of Kṛṣṇa consciousness and giving him the remnants of food offered to the Supreme Lord. These two aspects of devotional life act like medicine on the neophyte, who, like the rest of the world, is affected by the material disease. Devotional service to Lord Kṛṣṇa is the living entity's eternal birthright; it is not a new subject fabricated by the human mind.

Renunciation Through Wisdom 2.5:

Generally the tendency of the jñānīs is to veer toward impersonal monistic thought. Their idea of monism is this: having experienced the transience and bitterness of material existence and recognized the futility of fruitive activity, they now realize that they are the Self, Brahman, the Absolute Truth. In fact, when realization of the transcendence is perfectly complete, one perceives the personal aspect of the Absolute Truth in the highest spiritual abode. And when the perception of the personal aspect of the Supreme Godhead deepens, one becomes naturally attracted to the absolute transcendental beauty of Lord Kṛṣṇa.

Renunciation Through Wisdom 2.13:

Without understanding that the Supreme Lord is a transcendental personality, the monists make futile and grossly mundane attempts at restraining their senses, meditating on the Lord's impersonal aspect as the ultimate and original Absolute Truth. As it is impossible to dam a flooding river, so it is impossible to control the senses by meditating on the impersonal Brahman.

Renunciation Through Wisdom 2.13:

Lord Viṣṇu's impersonal aspect is known as Brahman. So when the jīva soul, a product of Lord Viṣṇu's superior, spiritual energy, attains sāyujya-mukti, or liberation by merging with Brahman, it is not at all surprising. The energetic principle always enjoys the prerogative of enfolding within itself His own energy, but that does not destroy the energy's eternal individuality. The impersonalists, desiring to merge with Brahman and knowing that it is feasible, still experience intense suffering in their effort to reach brahmānanda, "the bliss of Brahman." The Lord's devotees consider the pleasures of such liberation worse than hell.

Renunciation Through Wisdom 3.3:

Though the Lord is one nondual entity, He exists dynamically, manifesting His multifarious energies under the main headings of the cit and acit potencies, which He absolutely controls. Although He is the source of unlimited potencies, He eternally exists in His transcendental, personal form. This form manifests in three aspects, namely, as He sees Himself, as a loving devotee sees Him, and as He is seen by His competitors and enemies.

Renunciation Through Wisdom 3.5:

To seek after the impersonal is the way of those who want to withdraw from life. Usually such impersonalists try by their own effort and not by opening themselves to the superior power, or by the way of surrender, for the impersonal is not something that guides or helps but something to be attained, and it leaves each man to attain it according to the way and capacity of his nature. On the other hand, by opening and surrendering to the Mother, one can realize the Impersonal and every other aspect of truth also.

Renunciation Through Wisdom 4.3:

The Māyāvādīs try to imitate Śrīpād Śaṅkarācārya. Pretending to be orthodox, they reject the truth that the jīva is part and parcel of Parabrahman, the Supreme Lord. They also deny the fact that it is only the part and parcel aspect of Parabrahman (the jīva) and not Parabrahman Himself who falls under the spell of māyā. And worst of all, they deny that Parabrahman is none other than the Supreme Personality of Godhead. According to their lop-sided argument, when the jīva attains mukti (liberation) he merges into the impersonal Brahman and loses his individual identity.

Renunciation Through Wisdom 4.5:

The doctrine of the Incarnation agitated the Christian world a great deal. Arioes maintained that the Son is not the equal of the Father but created by Him. The view that they are not distinct but only different aspects of one Being is the theory of Sabellius. The former emphasized the distinctness of the Father and the Son and the latter their oneness. The view that finally prevailed was that the Father and the Son were equal and of the same substance; they were, however, distinct persons. ("Introductory Essay," p. 35).

Renunciation Through Wisdom 4.5:

When monists are so attached to the formless, impersonal aspect of the Lord that they distinguish between Him and His transcendental body, their consciousness becomes contaminated by this blasphemy, and thus they are deprived of a place in the Lord's eternal abode. But if by some good fortune they come in touch with a pure devotee and hear from him with faith about the Lord's transcendental name, qualities, pastimes, and so on, then they will certainly be cleansed of their contamination and become inspired and attracted by the Lord's glorious character, and finally they will surrender to Him fully.

Renunciation Through Wisdom 5.1:

Śrīla Śukadeva Gosvāmī, after describing the evil aspects of Kali-yuga, sums up this subject toward the very end of the Śrīmad-Bhāgavatam (12.3.51-52):

kaler doṣa-nidhe rājann
asti hy eko mahān guṇaḥ
kīrtanād eva kṛṣṇasya
mukta-saṅgaḥ paraṁ vrajet
kṛte yad dhyāyato viṣṇuṁ
tretāyāṁ yajato makhaiḥ
dvāpare paricaryāyāṁ
kalau tad dhari-kīrtanāt

My dear king, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Kṛṣṇa mahā-mantra, one can become free from material bondage and be promoted to the transcendental kingdom. Whatever result was obtained in Satya-yuga by meditating on Viṣṇu, in Tretā-yuga by performing sacrifices, and Dvāpara-yuga by serving the Lord's lotus feet can be obtained in the Kali-yuga simply by chanting the Hare Kṛṣṇa mahā-mantra.

Renunciation Through Wisdom 5.1:

The Lord is different from all, yet the same as all. This is His inconceivable potency of being simultaneously one with and different from everything. One has to hear this philosophy from a pure devotee of the Lord; otherwise it is impossible to understand whether the Absolute Truth is a Person or an impersonal substance. If the Supreme is omnipotent, He should be simultaneously personal and impersonal. One who rejects either of these aspects of the Lord tries to limit the absoluteness of the Supreme. Such logic is described as "the logic of half a hen," by which a fool wishes to profit from the egg-laying half of the hen without having to feed the front half. Those who have been blessed by the spiritual master and the Supreme Lord can easily see through this foolish concept and abstain from futile, time-wasting debates.

Message of Godhead

Message of Godhead Introduction:

The Absolute Truth is one without a second, but He is viewed from different angles of vision by different religionists or transcendentalists under different circumstances. Some transcendentalists view the Absolute Truth as an impersonal force, generally known as the formless Brahman, while others view Him as the all-pervading localized aspect, dwelling within all living entities and generally known as Paramātmā or the Supersoul. But there is another important sect of transcendentalists, who understand the Absolute Truth as the Absolute Personality of Godhead, possessing the potentialities of being impersonal and all-pervasive simultaneous with His Absolute Personality.

Message of Godhead Introduction:
We are content with a conception of Godhead according to our own individual idea, without knowing the real relationship of Godhead and ourselves. Therefore, the transcendentalists do not recognize such a process of generalization but pass over direct perception to receive the knowledge of deduction in its various stages—from authorities who have actual revelation of transcendental knowledge. This revelation is made possible from the deeper aspect within the human personality. The real knowledge of the Supreme Personality of Godhead and His relationship with us can be revealed only by this transcendental method.
Message of Godhead 2:
Such works are all material and are therefore conditioned and directed by the modes of nature. The Personality of Godhead has nothing to do with such works. Similarly, the karma-yogī exists always in a transcendental position, far away from the conditions of the modes of nature, for all his works attain to the platform of the Absolute. When one is in a state of freedom from the modes of nature, the phenomenal world manifests its noumenal feature—its spiritual aspect. With the world thus spiritually manifest, its modes of nature, such as goodness, passion, and ignorance, cannot present any obstacle to one's spiritual advancement. When such obstacles are surpassed, one attains to the absolute vision.
Message of Godhead 2:

We have already discussed the necessity of performing work for sacrifice only, or to please the transcendental senses of Viṣṇu. And in the above statement of Bhagavad-gītā, it is clear that Śrī Kṛṣṇa is the Supreme Personality, who alone is capable of enjoying the result of all sacrificial performances. The sacrifices of the ordinary workers and the meditation and austerities of the empiric philosophers are all ordained and maintained by the Personality of Godhead, Śrī Kṛṣṇa. In turn, the Supersoul—the localized aspect of Viṣṇu, which is the object of meditation for the mystics—is a plenary portion of Śrī Kṛṣṇa, the Personality of Godhead.

Message of Godhead 2:

In contrast, the sannyāsī or renouncer relieves himself of all worldly responsibilities in order to free himself for acquiring knowledge relating to the all-pervasive Spirit. The mystic takes similar measures so that he can enhance his meditation and better visualize within himself the localized aspect of the same Supreme Spirit. But the transcendentalist who acts only for the satisfaction of the Supreme Person, without being impelled by a motive of self-satisfaction, is actually free from all worldly duties—without the separate effort made by the sannyāsīs and the mystics. The spiritual knowledge acquired by the sannyāsīs and the eightfold perfections achieved by the mystics are all within easy reach of the transcendentalist. Therefore, the transcendentalist does not desire to achieve any profit, adoration, or distinction.

Message of Godhead 2:

The mystic, who virtually ceases his various bodily functions according to Patañjali's system of mysticism, tries to attain trance by these systematic modes of meditation and so forth. Thus, the mystic tolerates all sorts of tribulations in order to visualize the localized aspect of the Supreme Spirit. In other words, he does not care about what it may take, even if it means meeting with death, to realize his ideal, which has no equal in the universe. To underscore the validity of such mystics or devotees, the Personality of Godhead says in Bhagavad-gītā (6.22) that He does not consider anything more valuable than the attainment of that transcendental state: "It is the greatest gain. To be in that state means not to be perturbed by any distress, however heavy and intolerable it may be."

Sri Isopanisad

Sri Isopanisad Invocation:

The Complete Whole, or the Supreme Absolute Truth, is the complete Personality of Godhead. Realization of impersonal Brahman or of Paramātmā, the Supersoul, is incomplete realization of the Absolute Complete. The Supreme Personality of Godhead is sac-cid-ānanda-vigraha (Bs. 5.1). Realization of impersonal Brahman is realization of His sat feature, or His aspect of eternity, and Paramātmā realization is realization of His sat and cit features, His aspects of eternity and knowledge. But realization of the Personality of Godhead is realization of all the transcendental features—sat, cit and ānanda, bliss. When one realizes the Supreme Person, he realizes these aspects of the Absolute Truth in their completeness. Vigraha means "form." Thus the Complete Whole is not formless. If He were formless, or if He were less than His creation in any other way, He could not be complete. The Complete Whole must contain everything both within and beyond our experience; otherwise He cannot be complete.

Sri Isopanisad 5, Purport:

As the controller of all energies, He cannot at any time be under their influence, as we are. The material energy works according to His direction; therefore He can use that energy for His purposes without ever being influenced by any of the qualities of that energy. (In this sense He is nirguṇa, "without qualities.") Nor does the Lord become a formless entity at any time, for ultimately He is the eternal form, the primeval Lord. His impersonal aspect, or Brahman effulgence, is but the glow of His personal rays, just as the sun's rays are the glow of the sun-god.

Sri Isopanisad 6, Purport:

According to the Bhagavad-gītā (18.54), only one who is already on the liberated platform (brahma-bhūta (SB 4.30.20)) can become an uttama-adhikārī devotee and see every living being as his own brother. This vision cannot be had by politicians, who are always after some material gain. One who imitates the symptoms of an uttama-adhikārī may serve another's outward body for the purpose of fame or material reward, but he does not serve the spirit soul. Such an imitator can have no information of the spiritual world. The uttama-adhikārī sees the spirit soul within the material body and serves him as spirit. Thus the material aspect is automatically served.

Sri Isopanisad 9, Translation and Purport:

Those who engage in the culture of nescient activities shall enter into the darkest region of ignorance. Worse still are those engaged in the culture of so-called knowledge.

This mantra offers a comparative study of vidyā and avidyā. Avidyā, or ignorance, is undoubtedly dangerous, but vidyā, or knowledge, is even more dangerous when mistaken or misguided. This mantra of Śrī Īśopaniṣad is more applicable today than at any time in the past. Modern civilization has advanced considerably in the field of mass education, but the result is that people are more unhappy than ever before because of the stress placed on material advancement to the exclusion of the most important part of life, the spiritual aspect.

Sri Isopanisad 12, Purport:

The atheist directly denies the existence of the Supreme Personality of Godhead, and the impersonalists support the atheists by stressing the impersonal aspect of the Supreme Lord. Thus far we have not come across any mantra in Śrī Īśopaniṣad in which the Supreme Personality of Godhead is denied. It is said that He can run faster than anyone. Those who are running after other planets are certainly persons, and if the Lord can run faster than all of them, how can He be impersonal? The impersonal conception of the Supreme Lord is another form of ignorance, arising from an imperfect conception of the Absolute Truth.

Sri Isopanisad 15, Purport:

"I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness." Brahman, Paramātmā and Bhagavān are three aspects of the same Absolute Truth. Brahman is the aspect most easily perceived by the beginner; Paramātmā, the Supersoul, is realized by those who have further progressed; and Bhagavān realization is the ultimate realization of the Absolute Truth. This is confirmed in the Bhagavad-gītā (7.7), where Lord Kṛṣṇa says that He is the ultimate concept of the Absolute Truth: mattaḥ parataraṁ nānyat. Therefore Kṛṣṇa is the source of the brahmajyoti as well as the all-pervading Paramātmā.

Sri Isopanisad 16, Purport:

By realizing the impersonal brahmajyoti, one experiences the auspicious aspect of the Supreme, and by realizing the Paramātmā, or all-pervading feature of the Supreme, one experiences an even more auspicious enlightenment. But by meeting the Personality of Godhead Himself face to face, the devotee experiences the most auspicious feature of the Supreme. Since He is addressed as the primeval philosopher and maintainer and well-wisher of the universe, the Supreme Truth cannot be impersonal. This is the verdict of Śrī Īśopaniṣad. The word pūṣan ("maintainer") is especially significant, for although the Lord maintains all beings, He specifically maintains His devotees. After surpassing the impersonal brahmajyoti and seeing the personal aspect of the Lord and His most auspicious eternal form, the devotee realizes the Absolute Truth in full.

Sri Isopanisad 18, Purport:

By surrendering to the Lord and praying for His causeless mercy, the devotee can progress on the path of complete self-realization. The Lord is addressed as fire because He can burn anything into ashes, including the sins of the surrendered soul. As described in the previous mantras, the real or ultimate aspect of the Absolute is His feature as the Personality of Godhead, and His impersonal brahmajyoti feature is a dazzling covering over His face. Fruitive activities, or the karma-kāṇḍa path of self-realization, is the lowest stage in this endeavor.

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

Mukunda-mala-stotra mantra 4, Purport:

The Bhagavad-gītā and all other revealed scriptures say that the Lord accompanies every living being in His localized aspect of Paramātmā, the Supersoul. Therefore even a living being destined to reside in the Kumbhīpāka hell is accompanied by his eternal companion, the Lord. But by His inconceivable power the Lord remains aloof from these hellish circumstances, just as the sky remains separate from the air although seemingly mixed with it.

Narada-bhakti-sutra (sutras 1 to 8 only)

Narada Bhakti Sutra 2, Purport:

According to the Bhāgavatam (1.2.11) there are three levels of transcendentalists: the self-realized knowers of the impersonal Brahman feature of the Absolute Truth; the knowers of the Paramātmā, the localized aspect of the Supreme, which is understood by the process of mystic yoga; and the bhaktas, who are in knowledge of the Supreme Personality of Godhead and engage in His devotional service. Those who understand simply that the living being is not matter but spirit soul and who desire to merge into the Supreme Spirit Soul are in the lowest transcendental position.

Page Title:Aspect (CC & Other Books)
Compiler:SunitaS, Serene
Created:25 of Jul, 2011
Totals by Section:BG=0, SB=0, CC=33, OB=54, Lec=0, Con=0, Let=0
No. of Quotes:87