Brother of... (CC and Other Books)

Expressions researched:
"brother of" |"brothers of"

CC Adi-lila

CC Adi 2.114, Purport:

"According to the intimate relationships between Śrī Kṛṣṇa, the primeval Lord, and His devotees, the Purāṇas describe Him by various names. Sometimes He is called Nārāyaṇa; sometimes Upendra (Vāmana), the younger brother of Indra, King of heaven; and sometimes Kṣīrodakaśāyī Viṣṇu. Sometimes He is called the thousand-hooded Śeṣa Nāga, and sometimes the Lord of Vaikuṇṭha."

CC Adi 5 Summary:

Kṛṣṇadāsa Kavirāja's brother invited Śrī Mīnaketana Rāmadāsa, a great devotee of Lord Nityānanda, to his home, but a priest named Guṇārṇava Miśra did not receive him well, and Kṛṣṇadāsa Kavirāja Gosvāmī’s brother, not recognizing the glories of Lord Nityānanda, also took sides with the priest. Therefore Rāmadāsa became sorry, broke his flute and went away. This was a great disaster for the brother of Kṛṣṇadāsa Kavirāja Gosvāmī. But on that very night Lord Nityānanda Prabhu Himself graced Kṛṣṇadāsa Kavirāja Gosvāmī in a dream and ordered him to leave on the next day for Vṛndāvana.

CC Adi 10.33, Translation:

The eleventh branch, the younger brother of Dāmodara Paṇḍita, was known as Śaṅkara Paṇḍita. He was celebrated as the shoes of the Lord.

CC Adi 10.41, Purport:

Vāsudeva Datta, the brother of Mukunda Datta, was also a resident of Caṭṭagrāma. In the Caitanya-bhāgavata it is said, yāṅra sthāne kṛṣṇa haya āpane vikraya: Vāsudeva Datta was such a powerful devotee that Kṛṣṇa was purchased by him. Vāsudeva Datta stayed at Śrīvāsa Paṇḍita's house, and in the Caitanya-bhāgavata it is described that Lord Caitanya Mahāprabhu was so pleased with Vāsudeva Datta and so affectionate toward him that He used to say, “I am only Vāsudeva Datta's man. My body is only meant to please Vāsudeva Datta, and he can sell Me anywhere.” Thrice He vowed that this was a fact and that no one should disbelieve these statements. "All My dear devotees," He said, “I tell you the truth.

CC Adi 10.62, Purport:

The author was not Kavi-karṇapūra, as is generally supposed. This is the opinion of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. Śrī Rāmadāsa was the second son of Śivānanda Sena. It is stated in the Gaura-gaṇoddeśa-dīpikā (145) that the two famous parrots named Dakṣa and Vicakṣaṇa in kṛṣṇa-līlā became the elder brothers of Kavi-karṇapūra, namely Caitanya dāsa and Rāmadāsa. Karṇapūra, the third son, who was also known as Paramānanda dāsa or Purī dāsa, was initiated by Śrīnātha Paṇḍita, who was a disciple of Śrī Advaita Prabhu. Karṇapūra wrote many books that are important in Vaiṣṇava literature, such as the Ānanda-vṛndāvana-campū, Alaṅkāra-kaustubha, Gaura-gaṇoddeśa-dīpikā and the great epic Caitanya-candrodaya-nāṭaka. He was born in the year 1448 Śakābda (A.D. 1526). He continually wrote books for ten years, from 1488 until 1498.

CC Adi 10.78-79, Purport:

Śrī Mukunda dāsa was the son of Nārāyaṇa dāsa and eldest brother of Narahari Sarakāra. His second brother's name was Mādhava dāsa, and his son was named Raghunandana dāsa. Descendants of Raghunandana dāsa still live four miles west of Katwa in the village named Śrīkhaṇḍa, where Raghunandana dāsa used to live. Raghunandana had one son named Kānāi, who had two sons—Madana Rāya, who was a disciple of Narahari Ṭhākura, and Vaṁśīvadana. It is estimated that at least four hundred men descended in this dynasty. All their names are recorded in the village of Śrīkhaṇḍa. In the Gaura-gaṇoddeśa-dīpikā (175) it is stated that the gopī whose name was Vṛndādevī became Mukunda dāsa, lived in Śrīkhaṇḍa village and was very dear to Śrī Caitanya Mahāprabhu. His wonderful devotion and love for Kṛṣṇa are described in the Caitanya-caritāmṛta, Madhya-līlā, Chapter Fifteen.

CC Adi 10.84, Purport:

Śrī Anupama was the father of Śrīla Jīva Gosvāmī and younger brother of Śrī Sanātana Gosvāmī and Śrī Rūpa Gosvāmī. His former name was Vallabha, but after Lord Caitanya met him He gave him the name Anupama. Because of working in the Muslim government, these three brothers were given the title Mullik. Our personal family is connected with the Mulliks of Mahatma Gandhi Road in Calcutta, and we often used to visit their Rādhā-Govinda temple. They belong to the same family as we do. Our family gotra, or original genealogical line, is the Gautama-gotra, or line of disciples of Gautama Muni, and our surname is De. But due to their accepting the posts of zamindars in the Muslim government, they received the title Mullik.

CC Adi 10.91, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Śrīla Raghunātha dāsa Gosvāmī was most probably born in the year 1416 Śakābda (A.D. 1494) in a kāyastha family as the son of Govardhana Majumadāra, who was the younger brother of the then zamindar, Hiraṇya Majumadāra. The village where he took birth is known as Śrī-kṛṣṇapura. On the railway line between Calcutta and Burdwan is a station named Triśābaghā (now known as Ādi-saptagrāma), and about one and a half miles away is the village of Śrī-kṛṣṇapura, where the parental home of Śrī Raghunātha dāsa Gosvāmī was situated. A temple of Śrī Śrī Rādhā-Govinda is still there. In front of the temple is a large open area but no large hall for devotees to assemble. A rich Calcutta gentleman named Haricaraṇa Ghoṣa, who resided in the Simlā quarter, recently repaired the temple.

CC Adi 10.106, Purport:

It is said that Śaṅkarāraṇya was the sannyāsa name of Śrīla Viśvarūpa, who was the elder brother of Viśvambhara (the original name of Śrī Caitanya Mahāprabhu). Śaṅkarāraṇya expired in 1432 Śakābda (A.D. 1510) at Sholapur, where there is a place of pilgrimage known as Pāṇḍarapura. This is referred to in the Madhya-līlā, Chapter Nine, verses 299 and 300.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Lord Caitanya Mahāprabhu opened a primary school in the house of Mukunda, or Mukunda Sañjaya, and Mukunda's son, whose name was Puruṣottama, became the Lord's student. Kāśīnātha arranged the marriage of Lord Caitanya in His previous āśrama, when His name was Viśvambhara. Kāśīnātha induced the court paṇḍita, Sanātana, to offer Viśvambhara his daughter. In text 50 of the Gaura-gaṇoddeśa-dīpikā it is mentioned that Kāśīnātha was an incarnation of the brāhmaṇa Kulaka, whom Satrājit sent to arrange the marriage of Kṛṣṇa and Satyabhāmā, and in text 135 it is mentioned that Rudra, or Śrī Rudrarāma Paṇḍita, was formerly a friend of Lord Kṛṣṇa's named Varūthapa.

CC Adi 10.135-136, Purport:

Thus the brothers and sister went to the temple of Jagannātha, and there they saw Lord Caitanya in the Jagamohana kīrtana hall, looking at the beauty of the Śrī Jagannātha Deity just as in Śikhi Māhiti's dream. The Lord was so magnanimous that He immediately embraced Śikhi Māhiti, exclaiming, "You are the elder brother of Murāri!" Being thus embraced, Śikhi Māhiti felt ecstatic transcendental bliss. Thus he and his brother and sister always engaged in rendering service to the Lord. Murāri Māhiti, the younger brother of Śikhi Māhiti, is described in the Madhya-līlā, Chapter Ten, verse 44.

CC Adi 11.26, Purport:

Gaurīdāsa Paṇḍita lived in the village of Śāligrāma, which is situated a few miles from the railway station Muḍāgāchā, and later he came to reside in Ambikā-kālanā. It is stated in the Gaura-gaṇoddeśa-dīpikā (128) that formerly he was Subala, one of the cowherd boyfriends of Kṛṣṇa and Balarāma in Vṛndāvana. Gaurīdāsa Paṇḍita was the younger brother of Sūryadāsa Sarakhela, and with the permission of his elder brother he shifted his residence to the bank of the Ganges, living there in the town known as Ambikā-kālanā. Some of the names of the descendants of Gaurīdāsa Paṇḍita are as follows: (1) Śrī Nṛsiṁha-caitanya, (2) Kṛṣṇadāsa, (3) Viṣṇudāsa, (4) Baḍa Balarāma dāsa, (5) Govinda, (6) Raghunātha, (7) Baḍu Gaṅgādāsa, (8) Āuliyā Gaṅgārāma, (9) Yādavācārya, (10) Hṛdaya-caitanya, (11) Cānda Hāladāra, (12) Maheśa Paṇḍita, (13) Mukuṭa Rāya, (14) Bhātuyā Gaṅgārāma, (15) Āuliyā Caitanya, (16) Kāliyā Kṛṣṇadāsa, (17) Pātuyā Gopāla, (18) Baḍa Jagannātha, (19) Nityānanda, (20) Bhāvi, (21) Jagadīśa, (22) Rāiyā Kṛṣṇadāsa and (221/2) Annapūrṇā.

CC Adi 11.51, Purport:

Govinda Kavirāja was the brother of Rāmacandra Kavirāja and youngest son of Cirañjīva of Śrīkhaṇḍa. Although at first a śākta, or worshiper of goddess Durgā, he was later initiated by Śrīnivāsa Ācārya Prabhu. Govinda Kavirāja also resided first in Śrīkhaṇḍa and then in Kumāra-nagara, but later he moved to the village known as Teliyā Budhari, on the southern bank of the river Padmā. Since Govinda Kavirāja, the author of two books, Saṅgīta-mādhava and Gītāmṛta, was a great Vaiṣṇava kavi, or poet, Śrīla Jīva Gosvāmī gave him the title Kavirāja. He is described in the Bhakti-ratnākara (Ninth Wave).

CC Adi 13.74, Purport:

Viśvarūpa was the elder brother of Gaurahari, Lord Śrī Caitanya Mahāprabhu. When arrangements were being made for the marriage of Viśvarūpa, He took sannyāsa and left home. He took the sannyāsa name of Śaṅkarāraṇya. In 1431 Śakābda Era (A.D. 1509), He disappeared in Pāṇḍarapura, in the district of Sholapur. As an incarnation of Saṅkarṣaṇa, He is both the ingredient and immediate cause of the creation of this material world. He is nondifferent from Śrī Caitanya Mahāprabhu, for the aṁśa and the aṁśī, or the part and the whole, are not different. As an incarnation of Saṅkarṣaṇa, Viśvarūpa belongs to the quadruple manifestation of catur-vyūha. In the Gaura-candrodaya it is said that Viśvarūpa, after His so-called demise, remained mixed within Śrī Nityānanda Prabhu.

CC Adi 17.295, Translation:

The former son of Nanda Mahārāja is now Śrī Caitanya Mahāprabhu, and the former Baladeva, Kṛṣṇa's brother, is now Nityānanda Prabhu, the brother of Lord Caitanya.

CC Madhya-lila

CC Madhya 1.150, Translation:

When Śrī Caitanya Mahāprabhu reached Vidyānagara, Bengal, on the way to Vṛndāvana, He stopped at the house of Vidyā-vācaspati, who was the brother of Sārvabhauma Bhaṭṭācārya. When Lord Caitanya Mahāprabhu suddenly arrived at his house, great crowds of people gathered.

CC Madhya 1.265, Translation:

After this, Lord Caitanya Mahāprabhu saved Gopīnātha Paṭṭanāyaka, the younger brother of Rāmānanda Rāya, from being condemned to death by the King.

CC Madhya 9.78, Purport:

Kumbhakarṇa is the name of the brother of Rāvaṇa. At the present moment the city of Kumbhakarṇa-kapāla is known as Kumbhakonam; it is situated twenty-four miles northeast of the city of Tanjore. There are twelve temples of Lord Śiva located at Kumbhakonam, as well as four Viṣṇu temples and one temple of Lord Brahmā. Śiva-kṣetra, within the city of Tanjore, is situated near a big lake known as Śiva-gaṅgā. At this place is a large temple of Lord Śiva known as Bṛhatīśvara-śiva-mandira.

CC Madhya 9.245, Purport:

A great personality named Trivikramācārya, who was a resident of Viṣṇumaṅgala, became Madhvācārya's disciple, and his son later became Nārāyaṇācārya, the composer of Śrī Madhva-vijaya. After the death of Trivikramācārya, the younger brother of Nārāyaṇācārya took sannyāsa and later became known as Viṣṇu Tīrtha.

It was reputed that there was no limit to the bodily strength of Pūrṇaprajña, Madhvācārya. There was a person named Kaḍañjari who was famed for possessing the strength of thirty men. Madhvācārya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Śrīla Madhvācārya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upaniṣad.

CC Madhya 9.310, Purport:

The river's source is a mountain called Multāi, and the river flows westward through the state of Saurāṣṭra and into the Arabian Sea.

Māhiṣmatī-pura (Maheshwar) is mentioned in Mahābhārata in connection with Sahadeva's victory. Sahadeva, the youngest brother of the Pāṇḍavas, conquered that part of the country. As stated in the Mahābhārata:

tato ratnāny upādāya purīṁ māhiṣmatīṁ yayau

tatra nīlena rājñā sa cakre yuddhaṁ nararṣabhaḥ

"After acquiring jewels, Sahadeva went to the city of Māhiṣmatī, where he fought with a king called Nīla."

CC Madhya 10.44, Translation:

“This is Murāri Māhiti, the brother of Śikhi Māhiti. He has nothing other than Your lotus feet.

CC Madhya 10.145, Translation:

“"Being ordered by his father, Paraśurāma killed his mother, Reṇukā, just as if she were an enemy. When Lakṣmaṇa, the younger brother of Lord Rāmacandra, heard of this, He immediately engaged Himself in the service of His elder brother and accepted His orders. The order of the spiritual master must be obeyed without consideration."

CC Madhya 11.137, Translation:

As soon as Śrī Caitanya Mahāprabhu saw Vāsudeva Datta, the older brother of Mukunda Datta, He immediately became very happy and, placing His hand on his body, began to speak.

CC Madhya 11.138, Purport:

Vāsudeva Datta was the older brother of Mukunda Datta, who was the childhood friend of Śrī Caitanya Mahāprabhu. It is naturally a great pleasure to see a friend, but Śrī Caitanya Mahāprabhu informed Vāsudeva Datta that although it was His pleasure to see His friend, His pleasure was increased by seeing the older brother.

CC Madhya 11.146, Purport:

Here the Lord is addressing Dāmodara Paṇḍita, who is different from Svarūpa Dāmodara. Dāmodara Paṇḍita is the elder brother of Śaṅkara. Thus the Lord informed Dāmodara that His affection toward him was on the platform of awe and reverence. However, the Lord's affection toward his younger brother, Śaṅkara, was on the platform of pure love.

CC Madhya 15.241, Purport:

In Dvārakā, Lord Kṛṣṇa had eighteen mothers—Devakī, Rohiṇī and others. Besides these was His foster mother, Yaśodā, in Vṛndāvana. Lord Kṛṣṇa also had many uncles. As stated by Śrīla Rūpa Gosvāmī in his Bṛhat Śrī Śrī Rādhā-kṛṣṇa-gaṇoddeśa-dīpikā (32), upanando ‘bhinandaś ca pitṛvyau pūrva-jau pituḥ: "The elder brothers of Nanda Mahārāja were Upananda and Abhinanda." Similarly, in the same verse the names of the younger brothers of Nanda Mahārāja are given: pitṛvyau tu kanīyāṁsau syātāṁ sannanda-nandanau. “Sannanda and Nandana (also known as Sunanda and Pāṇḍava) were the younger brothers of Kṛṣṇa's father, Nanda Mahārāja.” Śrī Kṛṣṇa's maternal uncles are also described in this book (in verse 46): yaśodhara-yaśodeva-sudevādyās tu mātulāḥ. "Yaśodhara, Yaśodeva and Sudeva were the maternal uncles of Kṛṣṇa." Also mentioned in the Rādhā-kṛṣṇa-gaṇoddeśa-dīpikā (38) are Kṛṣṇa's uncles who were the husbands of Nanda Mahārāja's sisters: mahānīlaḥ sunīlaś ca ramaṇāv etayoḥ kramāt.

CC Madhya 20.328, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, in his Anubhāṣya, gives a list of Manus and their fathers' names: (1) Svāyambhuva Manu, the son of Lord Brahmā; (2) Svārociṣa, the son of Svarocis, or Agni, the predominating deity of fire; (3) Uttama, the son of King Priyavrata; (4) Tāmasa, the brother of Uttama; (5) Raivata, the twin brother of Tāmasa; (6) Cākṣuṣa, the son of the demigod Cakṣus; (7) Vaivasvata, the son of Vivasvān, the sun-god (whose name is mentioned in the Bhagavad-gītā (4.1)); (8) Sāvarṇi, a son born to the sun-god and his wife Chāyā; (9) Dakṣa-sāvarṇi, the son of the demigod Varuṇa; (10) Brahma-sāvarṇi, the son of Upaśloka; (11–14) Rudra-sāvarṇi, Dharma-sāvarṇi, Deva-sāvarṇi and Indra-sāvarṇi, the sons of Rudra, Ruci, Satyasahā and Bhūti respectively.

CC Madhya 24.348, Translation:

“Śrīla Sanātana Gosvāmī, the elder brother of Śrīla Rūpa Gosvāmī, was a most important minister in the government of Hussain Shah, the ruler of Bengal, and he was considered a most brilliant gem in that assembly. He possessed all the opulences of a royal position, but he gave up everything just to accept the youthful goddess of renunciation. Although he externally appeared to be a mendicant who had renounced everything, he was filled with the pleasure of devotional service within his heart. Thus he can be compared to a deep lake covered with moss. He was the object of pleasure for all the devotees who knew the science of devotional service.

CC Antya-lila

CC Antya 2.89, Purport:

During those days and also at the present, Vedānta philosophy is understood through the commentary of Śaṅkarācārya, which is known as the Śārīraka-bhāṣya. Thus it appears that Gopāla Bhaṭṭācārya, the younger brother of Bhagavān Ācārya, had studied Vedānta according to the way of the Śārīraka-bhāṣya, which expounds the Māyāvāda philosophy of the impersonalists.

CC Antya 6.196, Translation:

“Since your father and his elder brother are younger brothers of Nīlāmbara Cakravartī, I may joke about them in this way.

CC Antya 9.17, Translation:

They said, “Gopīnātha Paṭṭanāyaka, the brother of Rāmānanda Rāya, has always been a treasurer for the government.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Intoduction:

That Mahā-Viṣṇu who lies on the Causal Ocean is actually an expansion of Balarāma, who is Kṛṣṇa's first expansion, and, in the Vṛndāvana pastimes, is the brother of Kṛṣṇa. In the mahā-mantra Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, the word Rāma refers to Balarāma. Since Nityānanda is an expansion of Balarāma, Rāma also refers to Lord Nityānanda. Thus Hare Kṛṣṇa, Hare Rāma addresses not only Kṛṣṇa and Balarāma but Lord Caitanya and Nityānanda as well.

The subject matter of Caitanya-caritāmṛta primarily deals with what is beyond this material creation. The cosmic material expansion is called māyā because it has no eternal existence. Because it is sometimes manifested and sometimes not manifested, it is regarded as illusory.

Teachings of Lord Caitanya, Chapter 1:

Śrīla Rūpa Gosvāmī, the younger brother of Sanātana Gosvāmī, went to Prayāga, the modern city of Allahabad, with his younger brother Vallabha. When the two brothers heard that Lord Śrī Caitanya Mahāprabhu was staying there, they both became very happy and went to see the Lord. At that time the Lord was on His way to visit the temple Bindumādhava. On the way to the temple, the Lord was chanting and dancing, and thousands of people were following Him. Some of these people were crying, and some were laughing. Some were dancing, and some were singing, and some were falling on the ground, offering obeisances to the Lord. In all cases, all of them were roaring the holy name of Kṛṣṇa. It is said that in spite of being at the confluence of the rivers Ganges and Yamunā, Prayāga was never flooded until the appearance of Caitanya Mahāprabhu, at which time the city was overflooded by love of Kṛṣṇa.

Teachings of Lord Caitanya, Chapter 8:

Each Manu, however, is called by a different name. The first Manu is called Svāyambhuva, and he is the son of Brahmā. The second Manu, Svārociṣa, is the son of the predominating deity of fire. The third Manu is Uttama, and he is the son of King Priyavrata. The fourth Manu, Tāmasa, is the brother of Uttama. The fifth Manu, called Raivata, and the sixth Manu, Cākṣuṣa, are both brothers of Tāmasa, but Cākṣuṣa is the son of Cākṣu. The seventh Manu is called Vaivasvata, and he is the son of the sun-god. The eighth Manu is called Sāvarṇi, and he is also a son of the sun-god, born of a wife named Chāyā. The ninth Manu, Dakṣasāvarṇi, is the son of Varuna. The tenth Manu, Brahmasāvarṇi, is the son of Upaśloka. Four other Manus are known as Rudrasāvarṇi, Dharmasāvarṇi, Devasāvarṇi and Indrasāvarṇi.

Nectar of Devotion

Nectar of Devotion 23:

Kṛṣṇa's dhīroddhata qualities have been accepted as great because Kṛṣṇa uses them only to protect His devotees. In other words, even undesirable traits may also be used in the exchange of devotional service.

Sometimes Bhīma, the second brother of the Pāṇḍavas, is also described as dhīroddhata.

Once, while fighting with a demon who was appearing as a deer, Kṛṣṇa challenged him in this way: "I have come before you as a great elephant named Kṛṣṇa. You must leave the battlefield, accepting defeat, or else there is death awaiting you." This challenging spirit of Kṛṣṇa's is not contradictory to His sublime character; because He is the Supreme Being, everything is possible in His character.

Nectar of Devotion 28:

When Kṛṣṇa was trying to capture the demon Śaṅkha, Rādhārāṇī began trembling out of fearfulness. Similar trembling of the body was exhibited in Sahadeva, the younger brother of Nakula. When Śiśupāla was vehemently blaspheming the Lord, Sahadeva began to tremble out of anger.

Trembling of the body was also exhibited by Rādhārāṇī out of tribulation. Rādhārāṇī trembled as She told one of the gopīs, "Don't joke with this disappointing boy! Please ask Him not to approach Me, because He is always the cause of all grief for us."

Nectar of Devotion 30:

When Śiśupāla objected to the worship of Kṛṣṇa in the Rājasūya arena at a sacrifice organized by Mahārāja Yudhiṣṭhira, Sahadeva, the younger brother of Arjuna, said, "A person who cannot tolerate the worship of Kṛṣṇa is my enemy and is possessed of a demoniac nature. Therefore I wish to strike my left foot upon his broad head, just to punish him more strongly than the wand of Yamarāja!" Then Baladeva began to lament like this: "Oh, all auspiciousness to Lord Kṛṣṇa! I am so surprised to see that the condemned descendants of the Kuru dynasty, who so unlawfully occupied the throne of the Kuru kingdom, are criticizing Kṛṣṇa with diplomatic devices. Oh, this is intolerable!" This is another instance of eagerness caused by dishonor to Kṛṣṇa.

Nectar of Devotion 36:

He once addressed Kṛṣṇa in this way: "My dear Kṛṣṇa, I never tried to gain the favor of the goddess of fortune, who is married to You, but still I am so fortunate that I am considered one of the members of Your house, the brother of Satyabhāmā."

A vīra associate once expressed his pride, declaring, "Lord Baladeva may be a great enemy of Pralambāsura, but I have nothing to worry about from Him. And as far as Pradyumna is concerned, I have nothing to take from him, because he is simply a boy. Therefore I do not expect anything from anyone else. I simply expect the favorable glance of Kṛṣṇa upon me, and so I am not even afraid of Satyabhāmā, who is so dear to Kṛṣṇa."

Nectar of Devotion 40:

The members who always thought themselves protected by Kṛṣṇa could readily convert their conviction into practical demonstration, because it was sometimes found that the sons of Kṛṣṇa acted very unlawfully in various places but were nonetheless given full protection by Kṛṣṇa and Balarāma.

Even Balarāma, the elder brother of Kṛṣṇa, sometimes unknowingly offered respect to Him. Once when Kṛṣṇa came before Lord Balarāma, Kṛṣṇa was anxious to offer His respects to His elder brother, but at that time Balarāma's club was lowered down upon Kṛṣṇa's lotus feet. In other words, the club in Balarāma's hand offered its own respects to Kṛṣṇa. These feelings of subordination, as explained above, are sometimes manifested as anubhāva.

Nectar of Devotion 47:

"You should therefore seek very enthusiastically to find the footprints of Kṛṣṇa," they urged. This is another instance of devotional service in compassion.

There is an instance when Sahadeva, the younger brother of Nakula, became greatly gladdened at seeing the effulgent glowing of Kṛṣṇa's footprints. He began to cry and call out, "Mother Mādrī! Where are you now? Father Pāṇḍu! Where are you now? I am very sorry that you are not here to see these footprints of Kṛṣṇa!" This is another instance of devotional service in compassion.

In devotional service without strong attraction to the Lord, there may sometimes be smiling and other symptoms, but never the stress or lamentation that are symptoms of devotional service in compassion. The basic principle of this compassion is always ecstatic love. The apprehension of some mishap to Kṛṣṇa or to His beloved queens, as exhibited by Baladeva and Yudhiṣṭhira, has been explained above. This apprehension is due not exactly to their ignorance of the inconceivable potencies of Kṛṣṇa but to their intense love for Him. This kind of apprehension of some mishap to Kṛṣṇa first of all becomes manifested as an object of lamentation, but gradually it develops into such compassionate loving ecstasy that it turns to another channel and gives transcendental pleasure.

Nectar of Devotion 49:

There is a good analogy in this connection, showing the relationship between the part and whole. Lord Vāmanadeva is actually the Supreme Personality of Godhead, but He appeared to have been "born" as one of the brothers of Indra. Although Vāmanadeva is sometimes taken as a less important demigod, He is actually the maintainer of Indra, the King of the demigods. Thus, although sometimes Vāmanadeva is considered to be a subordinate demigod, His actual position is that of the supreme whole, the source of the entire demigod system. In the same way, a rasa which is actually prominent may sometimes appear to be manifested in a subordinate way, although its actual position is as the main or prominent loving feeling of a devotee.

Krsna, The Supreme Personality of Godhead

Krsna Book Introduction:

This was one of the questions put by Mahārāja Parīkṣit to Śukadeva Gosvāmī, and it will be answered in due course. Mahārāja Parīkṣit also asked Śukadeva Gosvāmī why Śrī Kṛṣṇa, just after His appearance as the son of Vasudeva, was immediately carried to the house of Nanda Mahārāja in Vṛndāvana, Gokula. He also wanted to know what the activities of Lord Kṛṣṇa were while He was in Vṛndāvana and while He was in Mathurā. Besides that, he was especially inquisitive to know why Kṛṣṇa killed His maternal uncle, Kaṁsa. Kaṁsa, being the brother of His mother, was a very intimate superior to Kṛṣṇa, so how was it that He killed Kaṁsa? Also, Mahārāja Parīkṣit asked how many years Lord Kṛṣṇa remained in human society, how many years He reigned over the kingdom of Dvārakā, and how many wives He accepted there. A kṣatriya king is generally accustomed to accept more than one wife; therefore Mahārāja Parīkṣit also inquired about His number of wives.

Krsna Book 11:

After this incident, all the elder cowherd men assembled together, and Nanda Mahārāja presided. They began to consult amongst themselves how to stop the great disturbances in Mahāvana on account of the demons. In this meeting, Upananda, the brother of Nanda Mahārāja, was present. He was considered to be learned and experienced, and he was a well-wisher of Kṛṣṇa and Balarāma. He was a leader, and he addressed the meeting as follows: “My dear friends! Now we should leave here for another place because we are continually finding that great demons are coming here to disturb the peaceful situation, and they are especially attempting to kill the small children. Just consider Pūtanā and Kṛṣṇa. It was simply by the grace of Lord Hari that Kṛṣṇa was saved from the hands of such a great demon. Next the whirlwind demon took Kṛṣṇa away into the sky, but by the grace of Lord Hari He was saved, and the demon fell down on a stone slab and died. Very recently, this child was playing between two trees, and the trees fell down violently, and yet there was no injury to the child.

Krsna Book 12:

They were free of fear. Any material arrangement for protecting oneself from death is always unsure, but if one is in Kṛṣṇa consciousness, then immortality is confidently assured.

The demon Aghāsura appeared before Kṛṣṇa and His friends. Aghāsura happened to be the younger brother of Pūtanā and Bakāsura, and he thought, "Kṛṣṇa has killed my brother and sister. Now I shall kill Him along with all His friends and calves." Aghāsura was instigated by Kaṁsa, so he had come with determination. Aghāsura also thought that when he would offer grains and water in memory of his brother and sister and kill Kṛṣṇa and all the cowherd boys, then automatically all the inhabitants of Vṛndāvana would die. Generally, for the householders, the children are the life and breath force. When all the children die, then naturally the parents also die on account of strong affection for them.

Krsna Book 29:

Now you can go back to your homes. Another thing I must explain to you is that for a chaste woman, service to the husband without duplicity is the best religious principle. Not only should a woman be faithful and chaste to her husband, but she should also be affectionate to the friends of her husband, obedient to the father and mother of her husband, and affectionate to the younger brothers of her husband. And most importantly, a woman must take care of her children.”

In this way, Kṛṣṇa explained the duty of a woman. He also stressed the point of serving the husband: “Even if he is not of very good character, or even if he is not very rich or fortunate, or even if he is old or invalid on account of continued diseases, whatever her husband's condition, a woman should not divorce her husband if she actually desires to be elevated to the higher planetary systems after leaving this body. Besides that, it is considered abominable in society if a woman is unfaithful and goes searching for another man.

Krsna Book 30:

"Dear banyan tree, have you seen the son of Mahārāja Nanda passing this way, laughing and playing on His flute? He has stolen our hearts and gone away. If you have seen Him, kindly inform us which way He has gone. Dear aśoka tree, dear nāga flower tree and campaka flower tree, have you seen the younger brother of Balarāma pass this way? He has disappeared because of our pride." The gopīs were aware of the reason for Kṛṣṇa's sudden disappearance. They could understand that when they had been enjoying Kṛṣṇa they thought themselves to be the most fortunate women within the universe, and since they were feeling proud, Kṛṣṇa had disappeared immediately just to curb their pride. Kṛṣṇa does not like His devotees to be proud of their service to Him. He accepts everyone's service, but He does not like one devotee to proudly consider himself better than others. If sometimes there are such feelings, Kṛṣṇa ends them by changing His attitude toward the devotee.

Krsna Book 30:

Will you kindly, therefore, inform us which way Kṛṣṇa has gone? Kṛṣṇa is the well-wisher of Vṛndāvana. He is as kind to you as to us; therefore after leaving us, He must have been present in your company. O fortunate trees, we are thinking of Kṛṣṇa, the younger brother of Balarāma. While passing through here, with one hand resting on the shoulder of the goddess of fortune and the other hand twirling a lotus flower, He must have been very much pleased to accept your obeisances, and He must have glanced at you with great pleasure.”

Some of the gopīs then addressed their gopī friends: “Dear friends, why don’t you question these creepers, who are so jubilantly embracing the big trees as if the trees were their husbands? It appears that the flowers of the creepers must have been touched by the nails of Kṛṣṇa. Otherwise, how could they feel so jubilant?”

Krsna Book 42:

When the woman was turned by Kṛṣṇa's favor into an exquisitely beautiful young girl, she naturally felt very much obliged to Kṛṣṇa, and she was also attracted by His beauty. Without hesitation, she caught the rear part of His cloth and began to pull it. She smiled flirtatiously and admitted that she was agitated by lusty desires. She forgot that she was on the street and before the elder brother of Kṛṣṇa and His friends.

She frankly proposed to Kṛṣṇa, "My dear hero, I cannot leave You in this way. You must come to my place. I am already very much attracted to Your beauty, so I must receive You well, and since You are the best among males, You must also be very kind upon me." In plain words she proposed that Kṛṣṇa come to her home and satisfy her lusty desires. Kṛṣṇa, of course, felt a little bit embarrassed in front of His elder brother, Balarāma, but He knew that the girl was simple and attracted; therefore He simply smiled at her words.

Krsna Book 44:

Kaṁsa had eight brothers, headed by Kaṅka, all of them younger than he, and when they learned that their elder brother had been killed, they combined together and rushed toward Kṛṣṇa in great anger to kill Him. Kaṁsa and his brothers were all Kṛṣṇa's maternal uncles, brothers of Kṛṣṇa's mother, Devakī. When Kṛṣṇa killed Kaṁsa He killed His maternal uncle, which is against the regulations of Vedic injunctions. Although Kṛṣṇa is independent of all Vedic injunctions, He violates the Vedic injunctions only in inevitable cases. Kaṁsa could not be killed by anyone but Kṛṣṇa; therefore Kṛṣṇa was obliged to kill him. But as far as Kaṁsa's eight brothers were concerned, Balarāma took charge of killing them. Balarāma's mother, Rohiṇī, although the wife of Vasudeva, was not the sister of Kaṁsa; therefore Balarāma took charge of killing all of Kaṁsa's eight brothers.

Krsna Book 46:

That Kṛṣṇa and Balarāma did not return to Vṛndāvana can be adjusted as follows: They did not break Their promise to return to Vṛndāvana, nor were They absent, but Their presence was necessary in Mathurā.

In the meantime, Uddhava, a cousin-brother of Kṛṣṇa's, came to see Kṛṣṇa from Dvārakā. He was the son of Vasudeva's brother and was almost the same age as Kṛṣṇa. His bodily features resembled Kṛṣṇa's almost exactly. After Kṛṣṇa returned from His teacher's home, He was pleased to see Uddhava, who happened to be His dearmost friend. Kṛṣṇa wanted to send him to Vṛndāvana with a message to the residents to pacify their deep feelings of separation.

Krsna Book 52:

By these activities, perhaps I have pleased the Supreme Personality of Godhead, Nārāyaṇa. If this be so, then I wish that You, Lord Kṛṣṇa, the brother of Lord Balarāma, please come here and catch hold of my hand so that I shall not be touched by Śiśupāla and his company.’ ”

Rukmiṇī’s marriage with Śiśupāla was already settled; therefore she suggested that Kṛṣṇa kidnap her so that this might be changed. This sort of marriage, in which the girl is kidnapped by force, is known as rākṣasa and is practiced among kṣatriyas, or men with an administrative, martial spirit. Because her marriage was already arranged to take place the next day, Rukmiṇī suggested that Kṛṣṇa come there incognito to kidnap her and then fight with Śiśupāla and his allies like the King of Magadha. Knowing that no one could conquer Kṛṣṇa, who would certainly emerge victorious, she addressed Him as Ajita, "the unconquerable Lord."

Krsna Book 54:

When the commanders of the Yadu dynasty came back to see Kṛṣṇa, they were all surprised to see the condition of Rukmī. Lord Balarāma became especially compassionate toward His sister-in-law, who was newly married to His brother. To please Rukmiṇī, Balarāma personally untied Rukmī, and to further please her, Balarāma, as the elder brother of Kṛṣṇa, spoke some words of chastisement. "Kṛṣṇa, Your action is not at all satisfactory," He said. “This is an abomination very much contrary to Our family tradition! To cut someone's hair and shave his mustache and beard is almost comparable to killing him. Whatever Rukmī might have been, he is now Our brother-in-law, a relative of Our family, and You should not have put him in such a condition.”

Krsna Book 56:

The false rumor that Kṛṣṇa had killed Prasena and taken away the jewel spread everywhere like wildfire. Kṛṣṇa did not like to be defamed in that way, and therefore He decided that He would go to the forest and find the Syamantaka jewel. Taking with Him some of the important inhabitants of Dvārakā, Kṛṣṇa went to search out Prasena, the brother of Satrājit, and found him dead, killed by the lion. At the same time, Kṛṣṇa also found the lion killed by Jāmbavān, who is generally called Ṛkṣa. It was found that the lion had been killed by the hand of Ṛkṣa without the assistance of any weapon. Kṛṣṇa and the citizens of Dvārakā then found in the forest a great tunnel, said to be the path to Ṛkṣa's house. Kṛṣṇa knew that the inhabitants of Dvārakā would be afraid to enter the tunnel; therefore He asked them to remain outside, and He Himself entered the dark tunnel alone to find Ṛkṣa, Jāmbavān.

Krsna Book 61:

Rukmī, the elder brother of Kṛṣṇa's first wife, Rukmiṇī, was greatly harassed and insulted in his fight with Kṛṣṇa, but on the request of Rukmiṇī his life was spared. Since then Rukmī held a great grudge against Kṛṣṇa and was always inimical toward Him. Nevertheless, his daughter married Kṛṣṇa's son, and his granddaughter married Kṛṣṇa's grandson Aniruddha. This fact appeared a little astonishing to Mahārāja Parīkṣit when he heard it from Śukadeva Gosvāmī, and the King addressed him as follows: "I am surprised that Rukmī and Kṛṣṇa, who were so greatly inimical to one another, could again be united by marital relationships between their descendants." Parīkṣit Mahārāja was curious about the mystery of this incident, and therefore he inquired further from Śukadeva Gosvāmī. Because Śukadeva Gosvāmī was a perfect yogī, nothing was hidden from his power of insight. A perfect yogī like Śukadeva Gosvāmī can see past, present and future in all details. Therefore, from such yogīs or mystics nothing can be concealed. When Parīkṣit Mahārāja inquired from Śukadeva Gosvāmī, Śukadeva Gosvāmī answered as follows.

Krsna Book 71:

As soon as King Yudhiṣṭhira embraced Him, he became free from all the contamination of material existence. He immediately felt transcendental bliss and merged in an ocean of happiness. There were tears in his eyes, and his body shook in ecstasy. He completely forgot that he was living in this material world. After this, Bhīmasena, the second brother of the Pāṇḍavas, smiled and embraced Lord Kṛṣṇa, thinking of Him as his own maternal cousin, and thus he also merged in great ecstasy. Bhīmasena was so filled with ecstasy that for the time being he forgot his material existence. Then Lord Śrī Kṛṣṇa Himself embraced the other three Pāṇḍavas, Arjuna, Nakula and Sahadeva. The eyes of all three brothers were inundated with tears, and Arjuna embraced Kṛṣṇa again and again because they were intimate friends. The two younger Pāṇḍava brothers, after being embraced by Lord Kṛṣṇa, fell down at His lotus feet to offer their respects.

Krsna Book 76:

The great heroes of Dvārakā City, headed by commanders such as Pradyumna, counterattacked the soldiers and airplane of Śālva. When he saw the extreme distress of the citizens, Pradyumna immediately arranged his soldiers and personally got up on a chariot, encouraging the citizens by assuring safety. Following his command, many warriors like Sātyaki, Cārudeṣṇa and Sāmba, all young brothers of Pradyumna, as well as Akrūra, Kṛtavarmā, Bhānuvinda, Gada, Śuka and Sāraṇa, all came out of the city to fight with Śālva. All of them were mahā-rathīs, great warriors able to fight with thousands of men. All were fully equipped with necessary weapons and assisted by hundreds and thousands of charioteers, elephants, horses and infantry soldiers. Fierce fighting began between the two parties, exactly like that formerly carried on between the demigods and the demons. The fighting was severe, and whoever observed the fierce nature of the fight felt his bodily hairs stand on end.

Krsna Book 90:

Pradyumna is considered the foremost. Pradyumna happened to be the eldest son of Queen Rukmiṇī, and he inherited all the qualities of his great father, Lord Kṛṣṇa. He married the daughter of his maternal uncle, Rukmī, and from that marriage Aniruddha was born. Aniruddha was so powerful that he could fight against ten thousand elephants. He married the granddaughter of Rukmī, the brother of his grandmother Rukmiṇī. Because the relationship between these cousins was distant, such a marriage was not uncommon. Aniruddha's son was Vajra. When the whole Yadu dynasty was destroyed by the curse of some brāhmaṇas, only Vajra survived. Vajra had one son, whose name was Pratibāhu. The son of Pratibāhu was named Subāhu, the son of Subāhu was named Śāntasena, and the son of Śāntasena was Śatasena.