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Distinctly (Books)

Bhagavad-gita As It Is

BG Chapters 7 - 12

BG 9.29, Purport:

The Lord says here distinctly, mayi te: "They are in Me." Naturally, as a result, the Lord is also in them. This is reciprocal. This also explains the words ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: "Whoever surrenders unto Me, proportionately I take care of him." This transcendental reciprocation exists because both the Lord and the devotee are conscious. When a diamond is set in a golden ring, it looks very nice. The gold is glorified, and at the same time the diamond is glorified. The Lord and the living entity eternally glitter, and when a living entity becomes inclined to the service of the Supreme Lord he looks like gold. The Lord is a diamond, and so this combination is very nice. Living entities in a pure state are called devotees. The Supreme Lord becomes the devotee of His devotees. If a reciprocal relationship is not present between the devotee and the Lord, then there is no personalist philosophy. In the impersonal philosophy there is no reciprocation between the Supreme and the living entity, but in the personalist philosophy there is.

BG Chapters 13 - 18

BG 13.1-2, Purport:

A living conditioned soul can thus understand that he is different from the body. It is described in the beginning—dehino 'smin—that the living entity is within the body and that the body is changing from childhood to boyhood and from boyhood to youth and from youth to old age, and the person who owns the body knows that the body is changing. The owner is distinctly kṣetra-jña. Sometimes we think, "I am happy," "I am a man," "I am a woman," "I am a dog," "I am a cat." These are the bodily designations of the knower. But the knower is different from the body.

BG 13.23, Purport:

The individual soul enjoys the activities of a particular field, but the Supersoul is present not as finite enjoyer nor as one taking part in bodily activities, but as the witness, overseer, permitter and supreme enjoyer. His name is Paramātmā, not ātmā, and He is transcendental. It is distinctly clear that the ātmā and Paramātmā are different.

BG 13.24, Purport:

The purpose of knowledge is to understand distinctly that the living entity has by chance fallen into this material existence. By his personal endeavor in association with authorities, saintly persons and a spiritual master, he has to understand his position and then revert to spiritual consciousness or Kṛṣṇa consciousness by understanding Bhagavad-gītā as it is explained by the Personality of Godhead.

Srimad-Bhagavatam

SB Canto 1

SB 1.5.15, Purport:

In the Vedas it is distinctly said that the perfection of life is never to be attained either by voluminous work, or by accumulation of wealth or even by increasing the population. But it is so attained only by renunciation. The materialistic men do not care to listen to such injunctions. According to them, the so-called renounced order of life is meant for those who are unable to earn their livelihood because of some corporeal defects, or for persons who have failed to achieve prosperity in family life.

SB 1.5.36, Purport:

An expert devotee of the Lord can mold his life in such a way that while performing all kinds of duties either for this or the next life, he can constantly remember the Lord's name, fame, qualities, etc. The order of the Lord is distinctly there in the Bhagavad-gītā: one should work only for the Lord in all spheres of life. In every sphere of life the Lord should be situated as the proprietor. According to the Vedic rites, even in the worship of some demigods like Indra, Brahmā, Sarasvatī and Gaṇeśa, the system is that in all circumstances the representation of Viṣṇu must be there as yajñeśvara, or the controlling power of such sacrifices. It is recommended that a particular demigod be worshiped for a particular purpose, but still the presence of Viṣṇu is compulsory in order to make the function proper.

SB 1.13.30, Purport:

The Māyāvādī sannyāsīs are ekadaṇḍi-svāmīs, whereas the Vaiṣṇava sannyāsīs are known as tridaṇḍi-svāmīs, or more distinctly, tridaṇḍi-gosvāmīs, in order to be distinguished from the Māyāvādī philosophers. The ekadaṇḍi-svāmīs are mostly fond of the Himalayas, but the Vaiṣṇava sannyāsīs are fond of Vṛndāvana and Purī. The Vaiṣṇava sannyāsīs are narottamas, whereas the Māyāvādī sannyāsīs are dhīras. Mahārāja Dhṛtarāṣṭra was advised to follow the dhīras because at that stage it was difficult for him to become a narottama.

SB Canto 2

SB 2.5.13, Purport:

A godless civilization is exclusively conducted by such false ideas, and such persons, without any factual realization of God, accept a false God or falsely declare themselves to be God to mislead persons who are already bewildered by the deluding energy. Those who are before the Lord, however, and who surrender unto Him, cannot be influenced by the deluding energy; therefore they are free from the misconception of "It is I, it is mine," and therefore they do not accept a false God or pose themselves as equal to the Supreme Lord. Identification of the bewildered person is distinctly given in this verse.

SB Canto 3

SB 3.5.47, Purport:

As explained in the previous verse, the destination of the devotees is Vaikuṇṭha, or akuṇṭha-dhiṣṇya, the place where anxieties are completely eradicated. One should not mistake the destination of the devotees and that of the impersonalists to be one and the same. The destinations are distinctly different, and the transcendental pleasure derived by the devotee is also distinct from cin-mātra, or spiritual feelings alone.

SB 3.20.28, Translation:

The Lord, who can distinctly see the minds of others, perceived Brahmā's distress and said to him: "Cast off this impure body of yours." Thus commanded by the Lord, Brahmā cast off his body.

SB 3.29.27, Purport:

It should not be misunderstood that because the Supersoul is dwelling within the heart of a living entity, the individual soul has become equal to Him. The equality of the Supersoul and the individual soul is misconceived by the impersonalist. Here it is distinctly mentioned that the individual soul should be recognized in relationship with the Supreme Personality of Godhead. The method of worshiping the individual soul is described here as either giving charitable gifts or behaving in a friendly manner, free from any separatist outlook.

SB Canto 4

SB 4.3.23, Purport:

Now one may inquire that since factually the devotee has the same material existential body, how is it possible that the same materialistic eyes become purified by devotional service? The example, as stated by Lord Caitanya, is that devotional service cleanses the mirror of the mind. In a clean mirror one can see one's face very distinctly. Similarly, simply by cleansing the mirror of the mind one can have a clear conception of the Supreme Personality of Godhead.

SB 4.12.20, Purport:

The inhabitants of Viṣṇuloka are of the same bodily feature as Lord Viṣṇu, and they also hold club, conchshell, lotus flower and disc. In this verse it is distinctly stated that they had four hands and were nicely dressed; the description of their bodily decorations corresponds exactly to that of Viṣṇu. So the two uncommon personalities who descended from the airplane came directly from Viṣṇuloka, or the planet where Lord Viṣṇu lives.

SB 4.20.21, Purport:

The original king, Mahārāja Pṛthu, his eyes full of tears and his voice faltering and choked up, could neither see the Lord very distinctly nor speak to address the Lord in any way. He simply embraced the Lord within his heart and remained standing in that way with folded hands.

SB 4.20.21, Purport:

Even a responsible king like Mahārāja Pṛthu can become a pure devotee of the first order. We can distinctly see from King Pṛthu's behavior how he became ecstatic, both externally and internally, in pure devotional service.

SB 4.21.42, Purport:

Because the ultimate goal of studying or understanding the Vedic knowledge is to find Kṛṣṇa, one who follows the Vedic principles as described above can from the very beginning see all the features of Lord Kṛṣṇa, the Absolute Truth, very distinctly, as one can see one's own face completely reflected in a clear mirror. The conclusion is, therefore, that a brāhmaṇa does not become a brāhmaṇa simply because he is a living entity or is born in a brāhmaṇa family; he must possess all the qualities mentioned in the śāstras and practice the brahminical principles in his life.

SB Canto 5

SB 5.3.3, Purport:

It is distinctly mentioned here that the Supreme Personality of Godhead did not appear as an ordinary human being. He appeared before King Nābhi and his associates as the best of all personalities (Puruṣottama).

SB 5.23.2, Translation and Purport:

Established by the supreme will of the Supreme Personality of Godhead, the polestar, which is the planet of Mahārāja Dhruva, constantly shines as the central pivot for all the stars and planets. The unsleeping, invisible, most powerful time factor causes these luminaries to revolve around the polestar without cessation.

It is distinctly stated herein that all the luminaries, the planets and stars, revolve by the influence of the supreme time factor. The time factor is another feature of the Supreme Personality of Godhead. Everyone is under the influence of the time factor, but the Supreme Personality of Godhead is so kind and loves His devotee Mahārāja Dhruva so much that He has placed all the luminaries under the control of Dhruva's planet and has arranged for the time factor to work under him or with his cooperation.

SB Canto 6

SB 6.2.49, Purport:

At the time of death one is certainly bewildered because his bodily functions are in disorder. At that time, even one who throughout his life has practiced chanting the holy name of the Lord may not be able to chant the Hare Kṛṣṇa mantra very distinctly. Nevertheless, such a person receives all the benefits of chanting the holy name. While the body is fit therefore, why should we not chant the holy name of the Lord loudly and distinctly? If one does so, it is quite possible that even at the time of death he will be properly able to chant the holy name of the Lord with love and faith. In conclusion, one who chants the holy name of the Lord constantly is guaranteed to return home, back to Godhead, without a doubt.

SB Canto 7

SB 7.1.9, Purport:

Śrīla Viśvanātha Cakravartī Ṭhākura gives a practical example in this connection. In the sky there are many luminaries. At night, even in darkness, the moon is extremely brilliant and can be directly perceived. The sun is also extremely brilliant. When covered by clouds, however, these luminaries are not distinctly visible. Similarly, the more one advances in sattva-guṇa, the more his brilliance is exhibited by devotional service, but the more one is covered by rajo-guṇa and tamo-guṇa, the less visible his brilliance, for he is covered by these qualities. The visibility of one's qualities does not depend on the partiality of the Supreme Personality of Godhead; it is due to various coverings in different proportions. Thus one can understand how far he has advanced in terms of sattva-guṇa and how much he is covered by rajo-guṇa and tamo-guṇa.

SB 7.2.45, Purport:

The Supreme Personality of Godhead distinctly says in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." Although the ātmā, or soul, is present in every material body (dehino 'smin yathā dehe (BG 2.13)), he is not actually the chief person acting through the senses, mind and so on. The soul can merely act in cooperation with the Supersoul because it is the Supersoul who gives him directions to act or not to act (mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15)). One cannot act without His sanction, for the Supersoul is upadraṣṭā and anumantā, the witness and sanctioner.

SB 7.7.14, Purport:

ven if a man is very advanced in learning, he cannot understand the behavior of a Vaiṣṇava. Anyone can take shelter of a pure Vaiṣṇava, without fear. Therefore in the previous verse it has been distinctly said, devarṣer antike sākuto-bhayā: Kayādhu, the mother of Prahlāda Mahārāja, stayed under the protection of Nārada Muni without fear from any direction. Similarly, Nārada Muni, in his transcendental position, stayed with the young woman without fear of deviation.

SB 7.9.36, Purport:

Lord Brahmā, being completely pure, could see the original form of the Lord as Viṣṇu, having many thousands of faces and forms. This process is called self-realization. Genuine self-realization consists not of perceiving the impersonal effulgence of the Lord, but seeing face to face the transcendental form of the Lord. As distinctly mentioned here, Lord Brahmā saw the Supreme Lord as mahā-puruṣa, the Supreme Personality of Godhead. Arjuna also saw Kṛṣṇa in this same way. Therefore he told the Lord, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān puruṣaṁ śāśvataṁ divyam: (BG 10.12) "You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person."

SB 7.11.35, Purport:

In designating a person a brāhmaṇa, kṣatriya, vaiśya or śūdra, birth is not the essential symptom. This understanding is very important. Herein Nārada Muni distinctly says that one may be accepted according to the caste of his birth if he has the corresponding qualifications, but otherwise he should not. One who has attained the qualifications of a brāhmaṇa, regardless of where he was born, should be accepted as a brāhmaṇa. Similarly, if one has developed the qualities of a śūdra or a caṇḍāla, regardless of where he was born, he should be accepted in terms of those symptoms.

SB 7.13.30, Purport:

As soon as a living entity is victimized by material desires to lord it over material nature, he is subjected to the control of material nature, which is supervised by the Supreme Soul. The result is that one again and again makes plans and is baffled, but as foolish as he is he cannot see the cause of his bafflement. This cause is distinctly stated in Bhagavad-gītā: because one has not surrendered to the Supreme Personality of Godhead, he must work under the control of material nature and its stringent laws (daivī hy eṣā guṇa-mayī mama māyā duratyayā (BG 7.14)).

SB Canto 8

SB 8.3.2, Purport:

We should be careful to understand that oṁkāra does not indicate anything nirākāra, or formless. Indeed, this verse immediately says, oṁ namo bhagavate. Bhagavān is a person. Thus oṁkāra is the representation of the Supreme Person. Oṁkāra is not meant to be impersonal, as the Māyāvādī philosophers consider it to be. This is distinctly expressed here by the word puruṣāya. The supreme truth addressed by oṁkāra is puruṣa, the Supreme Person; He is not impersonal. Unless He is a person, how can He control the great, stalwart controllers of this universe?

SB Canto 10.1 to 10.13

SB 10.4.1, Purport:

The activities of Yogamāyā are distinctly visible in this chapter, in which Devakī and Vasudeva excuse Kaṁsa for his many devious, atrocious activities and Kaṁsa becomes repentant and falls at their feet. Before the awakening of the watchmen and the others in the prison house, many other things happened. Kṛṣṇa was born and transferred to the home of Yaśodā in Gokula, the strong doors opened and again closed, and Vasudeva resumed his former condition of being shackled. The watchmen, however, could not understand all this. They awakened only when they heard the crying of the newborn child, Yogamāyā.

SB 10.7.13-15, Purport:

In this age, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura introduced the sacred thread ceremony for his Vaiṣṇava disciples, with the idea that people should understand that when one becomes a Vaiṣṇava he has already acquired the qualifications of a brāhmaṇa. Therefore in the International Society for Krishna Consciousness, those who are twice initiated so as to become brāhmaṇas must bear in mind their great responsibility to be truthful, control the mind and senses, be tolerant, and so on. Then their life will be successful. It was such brāhmaṇas that Nanda Mahārāja invited to chant the Vedic hymns, not ordinary brāhmaṇas. Verse thirteen distinctly mentions hiṁsā-māna. The word māna refers to false prestige or false pride. Those who were falsely proud, thinking that they were brāhmaṇas because they were born in brāhmaṇa fami

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 2.93, Translation:

To know distinctly the ultimate shelter of everything that be, I have described the other nine categories. The cause for the appearance of these nine is rightly called their shelter.

CC Adi 7.115, Purport:

Lord Viṣṇu cannot be placed within the category of the demigods. Those who are actually bewildered by the Māyāvāda philosophy and are still in the darkness of ignorance consider Lord Viṣṇu to be a demigod, in defiance of the Ṛg-vedic mantra oṁ tad viṣṇoḥ paramaṁ padam ("Viṣṇu is always in a superior position"). This mantra is confirmed in the Bhagavad-gītā: mattaḥ parataraṁ nānyat (BG 7.7)—there is no truth superior to Lord Kṛṣṇa, or Viṣṇu. Thus only those whose knowledge has been bewildered consider Lord Viṣṇu to be a demigod and therefore suggest that one may worship either Lord Viṣṇu, the goddess Kālī (Durgā) or whomever one likes and achieve the same result. This is an ignorant conclusion that is not accepted in the Bhagavad-gītā (9.25), which distinctly says, yānti deva-vratā devān . . . yānti mad-yājino ’pi mām: The worshipers of the demigods will be promoted to the respective planets of the demigods, but devotees of the Supreme Lord will go back home, back to Godhead.

CC Adi 7.118, Purport:

As explained in the Bhagavad-gītā (mama māyā duratyayā (BG 7.14)), the inferior energy, known as māyā, is so strong that although the living entity does not belong to this energy, due to the superior strength of the inferior energy the living entity (jīva-bhūta) forgets his real position and identifies with it. Kṛṣṇa says distinctly that beyond the material energy there is a superior energy which is known as the jīva-bhūta, or living entities. When in contact with the material energy, this superior energy conducts all the activities of the entire material, phenomenal world.

CC Adi 9.51, Purport:

"O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from My eyes like torrents of rain, and I am feeling all vacant in the world in Your absence." This is the perfectional stage of chanting the Hare Kṛṣṇa mantra and eating the fruit of love of Godhead, as exhibited by Śrī Caitanya Mahāprabhu. One should not artificially imitate this stage, but if one is serious and sincerely follows the regulative principles and chants the Hare Kṛṣṇa mantra, the time will come when these symptoms will appear. Tears will fill his eyes, he will be unable to chant the mahā-mantra distinctly, and his heart will throb in ecstasy. Śrī Caitanya Mahāprabhu says that one should not imitate this, but a devotee should long for the day to come when such symptoms of trance will automatically appear in his body.

CC Adi 17.32, Purport:

One should note in this connection that chanting involves the activities of the upper and lower lips as well as the tongue. All three must be engaged in chanting the Hare Kṛṣṇa mahā-mantra. The words "Hare Kṛṣṇa" should be very distinctly pronounced and heard. Sometimes one mechanically produces a hissing sound instead of chanting with the proper pronunciation with the help of the lips and tongue. Chanting is very simple, but one must practice it seriously.

CC Madhya-lila

CC Madhya 3.6, Purport:
Śrīla Gopāla Bhaṭṭa Gosvāmī, who is known as a smṛty-ācārya in the Gauḍīya-Vaiṣṇava-sampradāya, later accepted the tridaṇḍa-sannyāsa order from Tridaṇḍipāda Prabodhānanda Sarasvatī. Although acceptance of tridaṇḍa-sannyāsa is not distinctly mentioned in the Gauḍīya Vaiṣṇava literature, the first verse of Śrīla Rūpa Gosvāmī’s Upadeśāmṛta advocates that one should accept the tridaṇḍa-sannyāsa order by controlling the six forces.
CC Madhya 6.220, Purport:

As Sārvabhauma Bhaṭṭācārya arose from bed, he distinctly chanted, "Kṛṣṇa, Kṛṣṇa." Lord Caitanya was very pleased to hear him chant the holy name of Kṛṣṇa.

CC Madhya 23.116, Purport:

Śrī Nīlakaṇṭha confirms the existence of Goloka Vṛndāvana-dhāma by quoting the Ṛg-saṁhitā (Ṛg Veda 1.154.6):

tā vāṁ vāstūny uśmasi gamadhyai
yatra gāvo bhūri-śṛṅgā ayāsaḥ
atrāha tad urugāyasya kṛṣṇaḥ
paramaṁ padam avabhāti bhūri

“We wish to go to Your (Rādhā’s and Kṛṣṇa's) beautiful houses, about which cows with large, excellent horns are wandering. Yet distinctly shining on this earth is that supreme abode of Yours that showers joy on all, O Urugāya (Kṛṣṇa, who is much praised).”

CC Antya-lila

CC Antya 18.79, Translation:

In this half-external consciousness, Śrī Caitanya Mahāprabhu talked like a madman. The devotees could distinctly hear Him speaking to the sky.

Other Books by Srila Prabhupada

Nectar of Devotion

Nectar of Devotion 31:

To offer another example, a grave, magnanimous heart is compared to a great city, and a soft heart to an insignificant cottage. There may be many lights, or even great elephants in the big city, but no one will take particular notice of them. But when such lights or elephants are seen near a small cottage, everyone can distinctly point them out.

Nectar of Devotion 32:

When noncontradictory symptoms of ecstatic love are distinctly manifest, any contradictory symptoms create a sense of abomination. Contradictory ecstatic love is called selfish. That ecstatic love which can adjust all contradictory or noncontradictory symptoms is called direct selfless love. These selfless symptoms can again be divided into five groups: neutrality, servitude, fraternity, parenthood and conjugal love. Such ecstatic love assumes a particular mode in contact with different objects of love.

Nectar of Devotion 33:

After seeing Kṛṣṇa, Jaratī sometimes said, "O You thief of young girls' properties! I can distinctly see the covering garment of my daughter-in-law on Your person." Then she cried very loudly, addressing all the residents of Vṛndāvana to inform them that this son of King Nanda was setting fire to the household life of her daughter-in-law.

Nectar of Devotion 36:

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

Nectar of Devotion 45:

When one is smiling but his teeth are not visible, one can distinctly mark a definite change in the eyes and in the cheeks. This is called smita smiling. Once when Kṛṣṇa was stealing yogurt, Jaratī, the headmistress of the house, could detect His activities, and she was therefore coming very hurriedly to catch Him. At that time, Kṛṣṇa became very much afraid of Jaratī and went to His elder brother, Baladeva. He said, "My dear brother, I have stolen yogurt! Just see—Jaratī is coming hurriedly to catch Me!" When Kṛṣṇa was thus seeking the shelter of Baladeva because He was being chased by Jaratī, all the great sages in the heavenly planets began to smile. This smiling is called smita smiling.

Nectar of Devotion 45:

When the teeth are distinctly visible in a smile, that is called vihasita. One day when Kṛṣṇa was engaged in stealing butter and yogurt in the house of Jaṭilā, He assured His friends, "My dear friends, I know that this old lady is now sleeping very profoundly, because she is breathing very deeply. Let us silently steal butter and yogurt without making any disturbance." But the old lady, Jaṭilā, was not sleeping; so she could not contain her smiling, and her teeth immediately became distinctly visible. This is an instance of vihasita smiling.

Nectar of Devotion 51:

"The gopīs have become purified by Kṛṣṇa's glance, and as such, Cupid's influence is distinctly visible on their bodies." Although in the material sense the glancing of a boy at a girl is a kind of pollution, when Kṛṣṇa threw His transcendental glance at the gopīs, they became purified. In other words, because Kṛṣṇa is the Absolute Truth, any action by Him is transcendentally pure.

Krsna, The Supreme Personality of Godhead

Krsna Book 2:

Kaṁsa, however, saw the transcendental beauty of his sister Devakī, and he at once concluded that the Supreme Personality of Godhead had taken shelter in her womb. She had never before looked so wonderfully beautiful. He could distinctly understand that there was something wonderful within the womb of Devakī. In this way, Kaṁsa became perturbed because he was sure that the Supreme Personality of Godhead, who would kill him in the future, had now come.

Krsna Book 30:

In this way all the gopīs were madly feeling the absence of Kṛṣṇa. They inquired about Him from the trees and plants. In some places they found the imprints of the marks on the soles of His feet—namely the flag, the lotus flower, the trident, the thunderbolt, etc. After seeing those footprints, they exclaimed, “Oh, here is the impression of the marks on the soles of Kṛṣṇa's feet! All the marks, such as the flag, the lotus flower, the trident and the thunderbolt, are distinctly visible here.” They began to follow the footprints, and shortly they saw another set of footprints beside them, and immediately they became very sorry. “Dear friends, just see! Whose are these other footprints? They are beside the footprints of the son of Mahārāja Nanda.

Krsna Book 33:

The basic Vedic injunctions never allow a person to enjoy sex with any woman except his own wife. Kṛṣṇa's appreciation of the gopīs appeared to be distinctly in violation of these rules. Mahārāja Parīkṣit understood the total situation from Śukadeva Gosvāmī, yet to further clarify the transcendental nature of Kṛṣṇa and the gopīs in the rāsa dance, he expressed his surprise. This is very important in order to check the unrestricted association with women by the prākṛta-sahajiyās.

Krsna Book 47:

From Vedic information it is understood that the Supreme Lord has multi-energies: parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). Also, the gopīs were such intimate personal friends of Kṛṣṇa that while He was writing the message for them He was so moved that He could not write distinctly. Uddhava, as a student of Bṛhaspati, had very sharp intelligence, so instead of handing over the written message, he thought it wise to read it personally and explain it to them.

Krsna Book 74:

In that meeting, King Śiśupāla was also present. He was an avowed enemy of Kṛṣṇa for many reasons, especially because of Kṛṣṇa's having stolen Rukmiṇī from his intended marriage ceremony. Therefore, he could not tolerate such honoring of Kṛṣṇa and glorification of His qualities. Instead of being happy to hear the glories of the Lord, he became very angry. When everyone offered respect to Kṛṣṇa by standing up, Śiśupāla remained in his seat, but as he became angrier at Kṛṣṇa's being honored, he stood up suddenly, raised his hand and spoke very strongly and fearlessly against Lord Kṛṣṇa in such a way that Lord Kṛṣṇa could hear him distinctly.

Krsna Book 80:

The brāhmaṇa, being very poor, was not dressed nicely; his clothing was torn and dirty, and his body was very lean and thin. He appeared not very clean, and because of his weak body, his bones were distinctly visible. The goddess of fortune Rukmiṇīdevī personally began to fan him with the cāmara fan, but the other women in the palace were astonished at Lord Kṛṣṇa's behavior in receiving the brāhmaṇa in that way. They were surprised to see how eager Lord Kṛṣṇa was to welcome this particular brāhmaṇa. They wondered how Lord Kṛṣṇa could personally receive a brāhmaṇa who was poor, not very neat or clean, and poorly dressed; but at the same time they could realize that the brāhmaṇa was not an ordinary living being. They knew that he must have performed great pious activities; otherwise why was Lord Kṛṣṇa, the husband of the goddess of fortune, taking care of him so much? They were still more surprised to see that the brāhmaṇa was seated on the bedstead of Lord Kṛṣṇa. They were especially surprised to see that Lord Kṛṣṇa had embraced him exactly as He embraced His elder brother, Balarāmajī, because Lord Kṛṣṇa used to embrace only Rukmiṇī or Balarāma, and no one else.

Page Title:Distinctly (Books)
Compiler:Visnu Murti, ChandrasekharaAcarya
Created:29 of Feb, 2012
Totals by Section:BG=4, SB=24, CC=9, OB=13, Lec=0, Con=0, Let=0
No. of Quotes:50