Attitude of the Lord

Expressions researched:
"attitude of the lord" |"Lord's attitude" |"My attitude" |"pleasing in attitude" |"spreading this attitude"

SB Canto 1

SB 1.9.34, Purport: Bhīṣmadeva appreciated the all-merciful attitude of the Lord because He did not leave Arjuna alone, although He was disturbed by the sharpened arrows of Bhīṣmadeva, nor was He reluctant to come before Bhīṣma's deathbed, even though He was ill-treated by him on the battlefield. Bhīṣma's repentance and the Lord's merciful attitude are both unique in this picture.

SB Canto 3

SB 3.4.10, Purport: The Lord reciprocates with His devotees on the basis of transcendental love and not on the basis of philosophical knowledge or fruitive activities. In the transcendental loving service of the Lord, there is no place for monistic knowledge or fruitive activities. The gopīs in Vṛndāvana were neither highly learned scholars nor mystic yogīs. They had spontaneous love for the Lord, and thus He became their heart and soul, and the gopīs also became the heart and soul of the Lord. Lord Caitanya approved the relationship of the gopīs with the Lord as supreme. Herein the Lord's attitude towards Uddhava was more intimate than with Maitreya Muni.

SB 3.15.39, Purport: The Lord, being equal to all, and being especially inclined to His devotee, looked as mercifully at the offenders as at the offended. This attitude of the Lord was due to His unlimited quantity of transcendental qualities. His cheerful attitude towards the devotees was so pleasing and heart-touching that His very smile was attractive for them. That attraction was glorious not only for all the higher planets of this material world, but beyond, for the spiritual world also.

SB Canto 4

SB 4.8.45, Translation: [The form of the Lord is described herein.] The Lord's face is perpetually very beautiful and pleasing in attitude. To the devotees who see Him, He appears never to be displeased, and He is always prepared to award benedictions to them. His eyes, His nicely decorated eyebrows, His raised nose and His broad forehead are all very beautiful. He is more beautiful than all the demigods.

SB Canto 7

SB 7.8.41, Purport: The Supreme Personality of Godhead is the creator of the material world. There are three processes in creation-namely creation, maintenance and finally annihilation. During the period of annihilation, at the end of each millennium, the Lord becomes angry, and the part of anger is played by Lord Śiva, who is therefore called Rudra. When the Lord appeared in great anger to kill Hiraṇyakaśipu, everyone was extremely afraid of the Lord's attitude, but Lord Śiva, knowing very well that the Lord's anger is also His līlā, was not afraid. Lord Śiva knew that he would have to play the part of anger for the Lord. Kāla means Lord Śiva (Bhairava), and kopa refers to the Lord's anger. These words, combined together as kopa-kāla, refer to the end of each millennium. Actually the Lord is always affectionate toward His devotees, even though He may appear very angry. Because He is avyayātmā-because He never falls down—even when angry the Lord is affectionate toward His devotees. Therefore Lord Śiva reminded the Lord to act like an affectionate father toward Prahlāda Mahārāja, who was standing by the Lord's side as an exalted, fully surrendered devotee.

CC Antya-lila

CC Antya 1.155, Translation: “‘O Lord Kṛṣṇa, You are just like an ocean. The river of Śrīmatī Rādhārāṇī has reached You from a long distance—leaving far behind the tree of Her husband, breaking through the bridge of social convention, and forcibly crossing the hills of elder relatives. Coming here because of fresh feelings of love for You, that river has now received Your shelter, but now You are trying to turn Her back by the waves of unfavorable words. How is it that You are spreading this attitude?’”

1968 Correspondence

Letter to Satsvarupa -- Montreal 16 June, 1968: The point is that Krishna appeared as the full fledged Personality of Godhead. But Ramacandra appeared as an ideal king. Therefore in the Lila of Ramacandra, principles of morality and ethics as they are to be followed by ideal king and ruler was followed. In the same sense, He banished Sita in order to prove Himself as an ideal king who wanted to make His subjects always happy. The whole program was on the basis of an ideal king. But in the case of Lord Krishna, He played as full independent Supreme Personality of Godhead. Apparently, therefore he transgressed so many moral and ethical principles. These comparative studies on the life of Krishna and Ramacandra is very intricate, but the basic principle is that Ramacandra appeared as an ideal king and Krishna appeared as the Supreme Personality of Godhead. Although there is no difference between the two. A similar example is Lord Caitanya. He appeared as devotee, and not as the Supreme Personality of Godhead. Although He is Krishna Himself. So we should accept the Lord's mood in particular appearances and we should worship Him in that mood. Sometimes Lord Caitanya, because He is Krishna Himself, somebody worships Him in the same manner as Krishna. But Krishna was in the role of enjoyer and Lord Caitanya is in the role of being enjoyed. So the party known as Gauranga Nagari, they are considered to be deviated from pure devotional service, on account of Lord Caitanya given the same facility of Krishna, which He did not like. Our service mood should be compatible to the attitude of the Lord. Not that we should overlap the attitude of Krishna to Lord Caitanya, or Lord Caitanya to Krishna, or Krishna to Ramacandra, or Ramacandra to Krishna. Therefore, in the Sastras, specific injunctions are there, just like to worship Lord Caitanya is by the method of chanting Hare Krishna.