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Do not wish (Books)

Bhagavad-gita As It Is

BG Chapters 1 - 6

BG 5.7, Purport:

Because his mind is always fixed on Kṛṣṇa, there is no chance of his being deviated from Kṛṣṇa. Nor is there a chance that he will engage his senses in matters other than the service of the Lord. He does not like to hear anything except topics relating to Kṛṣṇa; he does not like to eat anything which is not offered to Kṛṣṇa; and he does not wish to go anywhere if Kṛṣṇa is not involved. Therefore, his senses are controlled. A man of controlled senses cannot be offensive to anyone. One may ask, "Why then was Arjuna offensive (in battle) to others? Wasn't he in Kṛṣṇa consciousness?" Arjuna was only superficially offensive because (as has already been explained in the Second Chapter) all the assembled persons on the battlefield would continue to live individually, as the soul cannot be slain. So, spiritually, no one was killed on the Battlefield of Kurukṣetra. Only their dresses were changed by the order of Kṛṣṇa, who was personally present.

BG Chapters 7 - 12

BG 8.15, Purport:

Since this temporary material world is full of the miseries of birth, old age, disease and death, naturally he who achieves the highest perfection and attains the supreme planet, Kṛṣṇaloka, Goloka Vṛndāvana, does not wish to return. The supreme planet is described in Vedic literature as avyakta and akṣara and paramā gati; in other words, that planet is beyond our material vision, and it is inexplicable, but it is the highest goal, the destination for the mahātmās (great souls). The mahātmās receive transcendental messages from the realized devotees and thus gradually develop devotional service in Kṛṣṇa consciousness and become so absorbed in transcendental service that they no longer desire elevation to any of the material planets, nor do they even want to be transferred to any spiritual planet. They only want Kṛṣṇa and Kṛṣṇa's association, and nothing else.

BG 11.55, Purport:

Thus, even the poorest man can engage in the service of Kṛṣṇa. These are some of the examples of how one can engage in working for Kṛṣṇa.

The word mat-paramaḥ refers to one who considers the association of Kṛṣṇa in His supreme abode to be the highest perfection of life. Such a person does not wish to be elevated to the higher planets such as the moon or sun or heavenly planets, or even the highest planet of this universe, Brahmaloka. He has no attraction for that. He is only attracted to being transferred to the spiritual sky. And even in the spiritual sky he is not satisfied with merging into the glowing brahmajyoti effulgence, for he wants to enter the highest spiritual planet, namely Kṛṣṇaloka, Goloka Vṛndāvana. He has full knowledge of that planet, and therefore he is not interested in any other.

Srimad-Bhagavatam

SB Canto 1

SB 1.2.3, Purport:

Therefore they are compared to the camel who relishes thorny twigs because he likes the taste of the twigs mixed with blood. He does not realize that it is his own blood and that his tongue is being cut by the thorns. Similarly, to the materialist his own blood is as sweet as honey, and although he is always harassed by his own material creations, he does not wish to escape. Such materialists are called karmīs. Out of hundreds of thousands of karmīs, only a few may feel tired of material engagement and desire to get out of the labyrinth. Such intelligent persons are called jñānīs. The Vedānta-sūtra is directed to such jñānīs. But Śrīla Vyāsadeva, being the incarnation of the Supreme Lord, could foresee the misuse of the Vedānta-sūtra by unscrupulous men, and, therefore, he personally supplemented the Vedānta-sūtra with the Bhāgavata Purāṇa. It is clearly said that this Bhāgavatam is the original commentary on the Brahma-sūtras.

SB 1.7.11, Purport:

And from that time, not only did he himself become very dear to the viṣṇu-janas, or the devotees of the Lord, but also the viṣṇu-janas became very dear to him. The devotees of the Lord, who do not wish to kill the individuality of the living entities and who desire to become personal servitors of the Lord, do not very much like the impersonalists, and similarly the impersonalists, who desire to become one with the Supreme, are unable to evaluate the devotees of the Lord. Thus from time immemorial these two transcendental pilgrims have sometimes been competitors. In other words, each of them likes to keep separate from the other because of the ultimate personal and impersonal realizations. Therefore it appears that Śrīla Śukadeva Gosvāmī also had no liking for the devotees. But since he himself became a saturated devotee, he desired always the transcendental association of the viṣṇu-janas, and the viṣṇu-janas also liked his association, since he became a personal Bhāgavata.

SB 1.9.8, Purport:

Śukrācārya was the spiritual master of the demons, and Bṛhaspati challenged him. His son is Kaca, and he delivered the fire weapon first to Bharadvāja Muni. He begot six sons (like the fire-god) by his wife Candramāsī, one of the reputed stars. He could travel in space, and therefore he could present himself even in the planets of Brahmaloka and Indraloka. He advised the King of heaven, Indra, about conquering the demons. Once he cursed Indra, who thus had to become a hog on the earth and was unwilling to return to heaven. Such is the power of the attraction of the illusory energy. Even a hog does not wish to part with its earthly possessions in exchange for a heavenly kingdom. He was the religious preceptor of the natives of different planets.

SB 1.13.43, Purport:

A rich man gets his son born with a silver spoon in his mouth, but the child who came as the rich man's son deserved such a place, and therefore he is placed there by the will of the Lord. And at a particular moment when the child has to be removed from that place, he is also carried by the will of the Supreme, even if the child or the father does not wish to be separated from the happy relation. The same thing happens in the case of a poor man also. Neither rich man nor poor man has any control over such meetings or separations of living beings. The example of a player and his playthings should not be misunderstood. One may argue that since the Lord is bound to award the reactionary results of our own actions, the example of a player cannot be applied. But it is not so. We must always remember that the Lord is the supreme will, and He is not bound by any law.

SB 1.15.39, Purport:

The scientific system of varṇāśrama-dharma divides the human life into four divisions of occupation and four orders of life. The four orders of life as brahmacārī, gṛhastha, vānaprastha and sannyāsī are to be followed by all, irrespective of the occupational division. Modern politicians do not wish to retire from active life, even if they are old enough, but Yudhiṣṭhira Mahārāja, as an ideal king, voluntarily retired from active administrative life to prepare himself for the next life. Everyone's life must be so arranged that the last stage of life, say at least the last fifteen to twenty years prior to death, can be absolutely devoted to the devotional service of the Lord to attain the highest perfection of life. It is really foolishness to engage oneself all the days of one's life in material enjoyment and fruitive activities, because as long as the mind remains absorbed in fruitive work for material enjoyment, there is no chance of getting out from conditioned life, or material bondage. No one should follow the suicidal policy of neglecting one's supreme task of attaining the highest perfection of life, namely going back home, back to Godhead.

SB Canto 2

SB 2.6.42, Purport:

Such unwilling conditioned souls are not allowed to enter into the liberated life of spiritual existence because at heart they are not willing to serve. Instead, they want to enjoy themselves as imitation Gods. The living entities are constitutionally eternal servitors of the Lord, but some of them, because of misusing their independence, do not wish to serve; therefore they are allowed to enjoy the material nature, which is called māyā, or illusion. It is called illusion because the living beings under the clutches of māyā are not factually enjoyers, although they think that they are, being illusioned by māyā. Such illusioned living entities are given a chance at intervals to rectify their perverted mentality of becoming false masters of the material nature, and they are imparted lessons from the Vedas about their eternal relationship with the Supreme Lord Kṛṣṇa (vedaiś ca sarvair aham eva vedyaḥ (BG 15.15)).

SB 2.8.14, Purport:

Even on the very planet where we are now living, there are restrictions upon the entrance of foreigners into a country where the citizens are more prosperous. For example, the American government has many restrictions for the entrance of foreigners from less prosperous countries. The reason is that the Americans do not wish to share their prosperity with any foreigner who has not qualified himself as a citizen of America. Similarly, the same mentality is prevailing in every other planet where there are more intelligent living beings residing. The higher planetary living conditions are all in the mode of goodness, and anyone desiring to enter the higher planets like the moon, sun and Venus must qualify thoroughly by activity in complete goodness.

SB 2.9.25, Purport:

With such desires in mind, the living entity does not actually enjoy, but he serves the bodily whims unnecessarily, without profit. The drunkard does not derive any profit out of drinking, but because he has become a servant of the drinking habit and does not wish to get out of it, the merciful Lord gives him all facilities to fulfill such desires.

The impersonalists recommend that one should become desireless, and others recommend banishing desires altogether. That is impossible; no one can banish desires altogether because desiring is the living symptom. Without having desires a living entity would be dead, which he is not. Therefore, living conditions and desire go together. Perfection of desires may be achieved when one desires to serve the Lord, and the Lord also desires that every living entity banish all personal desires and cooperate with His desires.

SB Canto 3

SB 3.9.5, Purport:

For the pure devotee of the Lord there is nothing beyond the lotus feet of the Lord, and the Lord knows that such devotees do not wish anything more than that. The word tu specifically establishes this fact. The Lord also does not wish to be separated from the lotus hearts of those pure devotees. That is the transcendental relationship between the pure devotees and the Personality of Godhead. Because the Lord does not wish to separate Himself from the hearts of such pure devotees, it is understood that they are specifically dearer than the impersonalists. The relationship of the pure devotees with the Lord develops because of devotional service to the Lord on the authentic basis of Vedic authority. Such pure devotees are not mundane sentimentalists, but are factually realists because their activities are supported by the Vedic authorities who have given aural reception to the facts mentioned in the Vedic literatures.

SB 3.14.47, Translation:

Everyone will be pleased with him because the Personality of Godhead, the supreme controller of the universe, is always satisfied with a devotee who does not wish for anything beyond Him.

SB 3.15.33, Purport:

As in the material world we find that the criminal department is far, far smaller than the civil department, so this material world, which is considered the criminal department, is one fourth of the entire creation of the Lord. All living entities who are residents of the material universes are considered to be more or less criminals because they do not wish to abide by the order of the Lord or they are against the harmonious activities of God's will. The principle of creation is that the Supreme Lord, the Personality of Godhead, is by nature joyful, and He becomes many in order to enhance His transcendental joy. The living entities like ourselves, being part and parcel of the Supreme Lord, are meant to satisfy the senses of the Lord. Thus, whenever there is a discrepancy in that harmony, immediately the living entity is entrapped by māyā, or illusion.

SB 3.28.16, Purport:

The word darśanīyatamam, which is used in this verse, means that the Lord is so beautiful that the devotee-yogī does not wish to see anything else. His desire to see beautiful objects is completely satisfied by the sight of the Lord. In the material world we want to see beauty, but the desire is never satisfied. Because of material contamination, all the propensities we feel in the material world are ever unsatisfied. But when our desires to see, hear, touch, etc., are dovetailed for the satisfaction of the Supreme Personality of Godhead, they are on the level of the topmost perfection.

SB 3.29.13, Purport:

Lord Caitanya teaches us how to execute pure devotional service out of spontaneous love for the Supreme Personality of Godhead. In the Śikṣāṣṭaka, He prays to the Lord: "O Lord, I do not wish to gain from You any wealth, nor do I wish to have a beautiful wife, nor do I wish to have many followers. All I want from You is that in life after life I may remain a pure devotee at Your lotus feet." There is a similarity between the prayers of Lord Caitanya and the statements of Śrīmad-Bhāgavatam. Lord Caitanya prays, "in life after life," indicating that a devotee does not even desire the cessation of birth and death. The yogīs and empiric philosophers desire cessation of the process of birth and death, but a devotee is satisfied to remain even in this material world and execute devotional service.

SB 3.31.20, Translation:

Therefore, my Lord, although I am living in a terrible condition, I do not wish to depart from my mother's abdomen to fall again into the blind well of materialistic life. Your external energy, called deva-māyā, at once captures the newly born child, and immediately false identification, which is the beginning of the cycle of continual birth and death, begins.

SB Canto 4

SB 4.15.22, Translation:

King Pṛthu said: O gentle sūta, māgadha and other devotee offering prayers, the qualities of which you have spoken are not distinct in me. Why then should you praise me for all these qualities when I do not shelter these features? I do not wish for these words meant for me to go in vain, but it is better that they be offered to someone else.

SB 4.20.23, Translation:

My dear Lord, You are the best of the demigods who can offer benedictions. Why, therefore, should any learned person ask You for benedictions meant for living entities bewildered by the modes of nature? Such benedictions are available automatically, even in the lives of living entities suffering in hellish conditions. My dear Lord, You can certainly bestow merging into Your existence, but I do not wish to have such a benediction.

SB 4.20.24, Translation:

My dear Lord, I therefore do not wish to have the benediction of merging into Your existence, a benediction in which there is no existence of the nectarean beverage of Your lotus feet. I want the benediction of at least one million ears, for thus I may be able to hear about the glories of Your lotus feet from the mouths of Your pure devotees.

SB 4.23.14, Purport:

Some yogīs leave their bodies to go to the higher planetary systems and enjoy the material facilities therein. However, intelligent yogīs do not wish to waste their time within this material world at all; they do not care for the material facilities in higher planetary systems, but are interested in going directly to the spiritual sky, back home, back to Godhead.

From the description in this verse, it appears that Mahārāja Pṛthu had no desire to promote himself to the higher planetary systems. He wanted to return home immediately, back to Godhead. Although Mahārāja Pṛthu stopped all practice of mystic yoga after realizing Kṛṣṇa consciousness, he took advantage of his previous practice and immediately placed himself on the brahma-bhūta platform in order to accelerate his return to Godhead.

SB 4.27.12, Purport:

"You may either live or die." Eventually the sage met a brahmacārī devotee, and he blessed him, saying, "My dear devotee, you may die immediately." Finally the sage met a hunter, and he blessed him, saying, "Neither live nor die." The point is that those who are very sensual and are engaged in sense gratification do not wish to die. Generally a prince has enough money to enjoy his senses; therefore the great sage said that he should live forever, for as long as he lived he could enjoy life, but after his death he would go to hell. Since the brahmacārī devotee was leading a life of severe austerities and penances in order to be promoted back to Godhead, the sage said that he should die immediately so that he need not continue to labor hard and could instead go back home, back to Godhead. A saintly person may either live or die, for during his life he is engaged in serving the Lord and after his death he also serves the Lord.

SB 4.30.31, Purport:

Dhruva Mahārāja practiced severe austerities and penances to see the Supreme Lord, and his intention was to receive benediction from the Lord. He wanted to acquire the throne of his father—or attain an even better position—but when he was actually in the presence of the Supreme Lord, he forgot everything. He said, "My dear Lord, I do not wish to ask any benediction." This is the actual position of the devotee. The devotee simply wants to be in the presence of the Supreme Lord—either in this world or in the next—and engage in His service. That is the ultimate goal and benediction for the devotees.

The Lord asked the Pracetās to pray for some benediction, and they said, "What kind of benediction should we pray for? The Lord is unlimited, and there are unlimited benedictions."

SB Canto 5

SB 5.18.38, Purport:

Sometimes the question arises why the Supreme Lord has created this material world, which is so full of suffering for the living entities entrapped in it. The answer given herein is that the Supreme Personality of Godhead does not wish to create this material world just to inflict suffering on the living entities. The Supreme Lord creates this world only because the conditioned souls want to enjoy it.

The workings of nature are not going on automatically. It is only because the Lord glances over the material energy that it acts in wonderful ways, just as a lodestone causes a piece of iron to move here and there. Because materialistic scientists and so-called Sāṅkhya philosophers do not believe in God, they think that material nature is working without supervision. But that is not the fact.

SB Canto 6

SB 6.4.29, Purport:

Dakṣa very carefully points out that material designations cannot be names of the worshipable Lord: yad yan niruktaṁ vacasā nirūpitam. Nirukta refers to the Vedic dictionary. One cannot properly understand the Supreme Personality of Godhead merely by picking up expressions from a dictionary. In praying to the Lord, Dakṣa does not wish material names and forms to be the objects of his worship; rather, he wants to worship the Lord, who existed before the creation of material dictionaries and names. As confirmed in the Vedas, yato vāco nivartante/ aprāpya manasā saha: the name, form, attributes and paraphernalia of the Lord cannot be ascertained through a material dictionary. However, if one reaches the transcendental platform of understanding the Supreme Personality of Godhead, he becomes well acquainted with everything, material and spiritual. This is confirmed in another Vedic mantra: tam eva viditvāti mṛtyum eti.

SB 6.11.5, Purport:

Rebuking the demigods, Vṛtrāsura challenged, "O demigods, if you are actually heroes, stand before me now and try to show your prowess. If you do not wish to fight, if you are afraid of losing your lives, I shall not kill you, for unlike you, I am not so evil minded as to kill persons who are neither heroic nor willing to fight. If you have faith in your heroism, please stand before me."

SB 6.12.13, Purport:

If He wants to take everything away from us with His ten hands, we cannot protect anything with our two hands. Similarly, if He wants to bestow benedictions upon us with His ten hands, we cannot factually receive them all with our two hands; in other words, the benedictions exceed our ambitions. The conclusion is that even though we do not wish to be separated from our possessions, sometimes the Lord forcibly takes them from us; and sometimes He showers such benedictions upon us that we are unable to receive them all. Therefore either in opulence or in distress we are not independent; everything is dependent on the sweet will of the Supreme Personality of Godhead.

SB 6.17.37, Purport:

As explained by Śrī Caitanya Mahāprabhu, tṛṇād api sunīcena taror api sahiṣṇunā. A devotee should always be very humble and meek and should offer all respect to others, especially to superiors. Being protected by the Supreme Personality of Godhead, a devotee is always powerful, but a devotee does not wish to show his power unnecessarily. However, when a less intelligent person has some power, he wants to use it for sense gratification. This is not the behavior of a devotee.

SB Canto 7

SB 7.9.24, Translation:

My dear Lord, now I have complete experience concerning the worldly opulence, mystic power, longevity and other material pleasures enjoyed by all living entities, from Lord Brahmā down to the ant. As powerful time, You destroy them all. Therefore, because of my experience, I do not wish to possess them. My dear Lord, I request You to place me in touch with Your pure devotee and let me serve him as a sincere servant.

SB 7.9.44, Translation:

My dear Lord Nṛsiṁhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence (mauna-vrata). They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Kṛṣṇa consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.

SB 7.13.23, Purport:

A saintly person doesn't wish to speak to anyone and everyone, and he is therefore grave and silent. Generally a common man does not need to be advised. Unless one is prepared to take instructions, it is said that a saintly person should not address him, although sometimes, because of great kindness, a saintly person speaks to ordinary men. As for Prahlāda Mahārāja, however, since he was not a common, ordinary man, whatever questions he posed would have to be answered, even by a great and exalted personality. Therefore the saintly brāhmaṇa did not remain silent, but began to answer. These answers, however, were not concocted by him. This is indicated by the words yathā-śrutam, meaning "as I have heard from the authorities." In the paramparā system, when the questions are bona fide the answers are bona fide. No one should attempt to create or manufacture answers. One must refer to the śāstras and give answers according to Vedic understanding.

SB Canto 8

SB 8.3.25, Translation:

I do not wish to live anymore after I am released from the attack of the crocodile. What is the use of an elephant's body covered externally and internally by ignorance? I simply desire eternal liberation from the covering of ignorance. That covering is not destroyed by the influence of time.

SB Canto 9

SB 9.9.5, Translation:

O King, I do not wish to go down to the planet earth, for there the people in general will bathe in my water to cleanse themselves of the reactions of their sinful deeds. When all these sinful reactions accumulate in me, how shall I become free from them? You must consider this very carefully.

SB 9.13.10, Translation:

I do not wish to accept a material body, for such a body is the source of all distress, lamentation and fear, everywhere in the universe, just as it is for a fish in the water, which lives always in anxiety because of fear of death.

SB 9.18.44, Purport:

Pūru, Yayāti's last son, immediately accepted his father's proposal, for although he was the youngest, he was very qualified. Pūru thought, "I should have accepted my father's proposal before he asked, but I did not. Therefore I am not a first-class son. I am second class. But I do not wish to become the lowest type of son, who is compared to his father's stool." One Indian poet has spoken of putra and mūtra. putra means "son," and mūtra means "urine." Both a son and urine come from the same genitals. If a son is an obedient devotee of the Lord he is called putra, or a real son; otherwise, if he is not learned and is not a devotee, a son is nothing better than urine.

SB Canto 10.1 to 10.13

SB 10.13.60, Purport:

The word vana means "forest." We are afraid of the forest and do not wish to go there, but in Vṛndāvana the forest animals are as good as demigods, for they have no envy. Even in this material world, in the forest the animals live together, and when they go to drink water they do not attack anyone. Envy develops because of sense gratification, but in Vṛndāvana there is no sense gratification, for the only aim is Kṛṣṇa's satisfaction. Even in this material world, the animals in Vṛndāvana are not envious of the sādhus who live there. The sādhus keep cows and supply milk to the tigers, saying, "Come here and take a little milk." Thus envy and malice are unknown in Vṛndāvana. That is the difference between Vṛndāvana and the ordinary world. We are horrified to hear the name of vana, the forest, but in Vṛndāvana there is no such horror. Everyone there is happy by pleasing Kṛṣṇa. Kṛṣṇotkīrtana-gāna-nartana-parau. Whether a gosvāmī or a tiger or other ferocious animal, everyone's business is the same—to please Kṛṣṇa. Even the tigers are also devotees.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.14.38, Translation:

There are people who say, "I know everything about Kṛṣṇa." Let them think that way. As far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say this much: As far as Your opulences are concerned, they are all beyond the reach of my mind, body and words.

SB 10.50.17, Translation:

Jarāsandha looked at the two of Them and said: O Kṛṣṇa, lowest of men! I do not wish to fight alone with You, since it would be a shame to fight with a mere boy. You fool who keep Yourself hidden, O murderer of Your relatives, go away! I will not fight with You.

SB 10.66.20, Translation:

O fool, now I shall make you renounce My name, which you have falsely assumed. And I will certainly take shelter of you if I do not wish to fight you.

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 4.236, Translation:

For fear of them I do not wish to speak, but if they do not understand, then what can be happier in all the three worlds?

CC Adi 6.42, Purport:

"My dear Lord, I do not wish to become a man of religion or a master of economic development or sense gratification, nor do I wish for liberation. Although I can have all these from You, the supreme bestower of benedictions, I do not pray for any of these. I simply pray that I may always be engaged as a servant of Your lotus feet." Nṛsiṁhadeva offered Prahlāda Mahārāja all kinds of benedictions, but Prahlāda Mahārāja did not accept any of them, for he simply wanted to engage in the service of the lotus feet of the Lord. Similarly, a pure devotee wishes to be blessed like Mahārāja Prahlāda by being thus endowed with devotional service. Devotees also offer their respects to Hanumān, who always remained a servant of Lord Rāma. The great devotee Hanumān prayed:

CC Adi 6.42, Purport:

"I do not wish to take liberation or to merge in the Brahman effulgence, where the conception of being a servant of the Lord is completely lost." Similarly, in the Nārada-pañcarātra it is stated:

dharmārtha-kāma-mokṣeṣu necchā mama kadācana
tvat-pāda-paṅkajasyādho jīvitaṁ dīyatāṁ mama

"I do not want any one of the four desirable stations. I simply want to engage as a servant of the lotus feet of the Lord." King Kulaśekhara, in his very famous book Mukunda-mālā-stotra, prays:

CC Madhya-lila

CC Madhya 6.230, Purport:

The Vaikuṇṭhalokas are variegated spiritual planets situated in the Lord's impersonal bodily effulgence, known as the brahmajyoti. One may aspire to elevate himself to a heavenly planet within the material world, such as the moon, the sun or Venus, but if one is spiritually advanced in Kṛṣṇa consciousness, he does not wish to remain within the material universe, even in a higher planetary system. Rather, he prefers to penetrate the covering of the universe and attain the spiritual world. He can then be situated in one of the Vaikuṇṭha planets there. However, the devotees under the guidance of Śrī Caitanya Mahāprabhu aspire to reach the topmost spiritual planet, known as Goloka Vṛndāvana, the residence of Lord Śrī Kṛṣṇa and His eternal associates.

CC Madhya 6.269, Purport:

The origin of everything is the Supreme Personality of Godhead, Bhagavān, and His bodily effulgence is known as the brahmajyoti, Brahmaloka or Siddhaloka. Thus Brahmaloka or Siddhaloka is a place where many sparklike living entities, parts and parcels of the Supreme Lord, are assembled. Because these living entities do not wish to keep their individual existences, they are combined and allowed to remain in Brahmaloka like so many atomic particles of sunshine emanating from the sun.

The word siddha is very significant. Siddha refers to one who has realized the Brahman effulgence and who has complete knowledge that the living entity is not a material atom but a spiritual spark. This understanding is described in the Bhagavad-gītā as brahma-bhūta (SB 4.30.20). In the conditioned state, the living entity is known as jīva-bhūta, or "the living force within matter."

CC Madhya 7.11, Translation:

“I shall go to search out Viśvarūpa. Please forgive Me, but I want to go alone; I do not wish to take anyone with Me.

CC Madhya 11.167, Translation:

"I do not wish the servants of Lord Jagannātha to touch me. I would remain there in the garden alone. That is my desire."

CC Madhya 21.27, Translation:

“‘There are people who say, "I know everything about Kṛṣṇa." Let them think that way. As far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say this much. As far as Your opulences are concerned, they are all beyond the reach of my mind, body and words.’

CC Madhya 21.53, Purport:

The material energy is called jagal-lakṣmī because she protects the bewildered conditioned souls. Goddess Durgā is therefore known as the material mother, and Lord Śiva, her husband, is known as the material father. Goddess Durgā is so named because this material world is like a big fort where the conditioned soul is placed under her care. For material facilities, the conditioned soul tries to please goddess Durgā, and mother Durgā supplies all kinds of material facilities. Because of this, the conditioned souls are allured and do not wish to leave the external energy. Consequently they are continuously making plans to live here peacefully and happily. Such is the material world.

CC Madhya 21.83, Translation:

“‘There are people who say, "I know everything about Kṛṣṇa." Let them think in that way. As far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say this much. As far as Your opulences are concerned, they are all beyond the reach of my mind, body and words.’

CC Madhya 22.42, Translation:

“(When he was being blessed by the Supreme Personality of Godhead, Dhruva Mahārāja said:) "O my Lord, because I was seeking an opulent material position, I was performing severe types of penance and austerity. Now I have gotten You, who are very difficult for the great demigods, saintly persons and kings to attain. I was searching after a piece of glass, but instead I have found a most valuable jewel. Therefore I am so satisfied that I do not wish to ask any benediction from You."

CC Madhya 24.219, Translation:

“(When he was being blessed by the Supreme Personality of Godhead, Dhruva Mahārāja said:) "O my Lord, because I was seeking an opulent material position, I was performing severe types of penance and austerity. Now I have gotten You, who are very difficult for the great demigods, saintly persons and kings to attain. I was searching after a piece of glass, but instead I have found a most valuable jewel. Therefore I am so satisfied that I do not wish to ask any benediction from You."

CC Madhya 25.17, Translation:

Since I have already described this incident very elaborately in the Seventh Chapter of the Ādi-līlā, I do not wish to increase the size of this book by giving another description. However, I shall try to include in this chapter whatever was not described there.

CC Antya-lila

CC Antya 19.44, Translation:

"Why does Providence continue the life of one who does not wish to live?" This thought aroused anger and lamentation in Śrī Caitanya Mahāprabhu, who then recited a verse from Śrīmad-Bhāgavatam that chastises Providence and makes an accusation against Kṛṣṇa.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 30:

Rādhārāṇī is the only gopī who is dearer to Kṛṣṇa than all the other gopīs. In Śrīmad-Bhāgavatam (10.30.28) it is also stated that Rādhārāṇī and the gopīs render the highest perfectional loving service to the Lord and that the Lord is so pleased with them that He does not wish to leave the company of Śrīmatī Rādhārāṇī.

When Lord Caitanya heard Rāmānanda Rāya speak of the loving affairs between Kṛṣṇa and Rādhārāṇī, He said, "Please go further. Go on and on." The Lord also said that He was enjoying with great relish the descriptions of the loving affairs between Kṛṣṇa and the gopīs. "It is as if a river of nectar is flowing from your lips," He said. Rāmānanda Rāya continued to point out that when Kṛṣṇa danced amongst the gopīs He thought, "I am not giving any special attention to Rādhārāṇī."

Nectar of Devotion

Nectar of Devotion 4:

That is the ideal character of Hanumān, for which he is still worshiped by all devotees. Prahlāda Mahārāja also offered his respectful obeisances unto Hanumān. There is a well-known verse spoken by Hanumān in which he says, "My dear Lord, if You like You can give me salvation from this material existence, or the privilege of merging into Your existence, but I do not wish any of these things. I do not want anything which diminishes my relationship with You as servant to master, even after liberation."

In a similar passage in the Nārada-pañcarātra it is stated, "My dear Lord, I do not wish any perfectional stage by performing the ritualistic religious ceremonies or by economic development or by sense gratification or liberation. I simply pray that You grant me the favor of keeping me under Your lotus feet. I do not wish any kind of liberation such as sālokya (to reside on Your planet) or sārūpya (to have the same bodily features as You).

Nectar of Devotion 4:

The conclusion of Śrī Rūpa Gosvāmī is that the devotees who are attracted by the pastimes of the Lord in Gokula, or Vṛndāvana, are the topmost devotees.

A devotee who is attached to a particular form of the Lord does not wish to redirect his devotion to other forms. For example, Hanumān, the devotee of Lord Rāmacandra, knew that there is no difference between Lord Rāmacandra and Lord Nārāyaṇa, and yet he still wanted to render service only unto Lord Rāmacandra. That is due to the specific attraction of a particular devotee. There are many, many forms of the Lord, but Kṛṣṇa is still the original form. Though all of the devotees of the different forms of the Lord are in the same category, still it is said that those who are devotees of Lord Kṛṣṇa are the topmost in the list of all devotees.

Nectar of Devotion 6:

For example, if one is following the instruction of his spiritual master and that instruction is different from the instructions of another spiritual master, this is called detailed information. But the basic principle of acceptance of a spiritual master is good everywhere, although the details may be different. Śrīla Rūpa Gosvāmī does not wish to enter into details here, but wants to place before us only the principles.

He mentions the basic principles as follows: (1) accepting the shelter of the lotus feet of a bona fide spiritual master, (2) becoming initiated by the spiritual master and learning how to discharge devotional service from him, (3) obeying the orders of the spiritual master with faith and devotion, (4) following in the footsteps of great ācāryas (teachers) under the direction of the spiritual master, (5) inquiring from the spiritual master how to advance in Kṛṣṇa consciousness, (6) being prepared to give up anything material for the satisfaction of the Supreme Personality of Godhead, Śrī Kṛṣṇa (this means that when we are engaged in the devotional service of Kṛṣṇa, we must be prepared to give up something which we may not like to give up, and also we have to accept something which we may not like to accept), (7) residing in a sacred place of pilgrimage like Dvārakā or Vṛndāvana, (8) accepting only what is necessary, or dealing with the material world only as far as necessary, (9) observing the fasting day on Ekādaśī and (10) worshiping sacred trees like the banyan tree.

Nectar of Devotion 16:

In both of these categories, one has to follow the particular gopī who is engaged in such service in Goloka Vṛndāvana. To be directly attached to the Supreme Personality of Godhead in conjugal love is technically called keli. This keli performance means to directly join with the Supreme Personality of Godhead. There are other devotees who do not wish direct contact with the Supreme Person, but who relish the conjugal love affairs of the Lord with the gopīs. Such devotees enjoy simply by hearing of the activities of the Lord with the gopīs.

This development of conjugal love can be possible only with those who are already engaged in following the regulative principles of devotional service, specifically in the worship of Rādhā and Kṛṣṇa in the temple. Such devotees gradually develop a spontaneous love for the Deity, and by hearing of the Lord's exchange of loving affairs with the gopīs, they gradually become attracted to these pastimes. After this spontaneous attraction becomes highly developed, the devotee is placed in either of the above-mentioned categories.

Nectar of Devotion 30:

At this stage one is not perturbed by any amount of loss, nor does anything appear to be unachieved by him.

According to the opinion of Bhartṛhari, a learned scholar, when a person is elevated to this state of endurance, he thinks as follows: "I do not wish to be a highly posted government servant. I shall prefer to remain naked, without proper garments. I shall prefer to lie down on the ground without any mattress. And despite all these disadvantages, I shall refuse to serve anyone, even the government." In other words, when one is in ecstatic love with the Personality of Godhead, he can endure any kind of disadvantages calculated under the material concept of life.

Nectar of Devotion 33:

I had been searching out some pieces of broken glass, but instead I have found the most valuable jewel. I am therefore fully satisfied, my Lord. I do not wish to ask anything more from Your Lordship."

A similar statement is to be found in the Third Canto of Śrīmad-Bhāgavatam, Fifteenth Chapter, verse 48. The four sages headed by Sanaka Muni addressed the Lord as follows: "Dear Supreme Personality of Godhead, Your reputation is very attractive and free from all material contamination. Therefore You are worthy of being glorified and are actually the reservoir of all places of pilgrimage. Auspicious persons who are fortunate enough to be engaged in glorifying Your attributes and who actually know what Your transcendental position is do not even care to accept liberation offered by You. Because they are so transcendentally enriched, they do not care to accept even the post of Indra, the heavenly King. They know that the post of the King of heaven is also fearful, whereas for those who are engaged in glorifying Your transcendental qualities there is only joyfulness and freedom from all danger. As such, why should persons with this knowledge be attracted by a post in the heavenly kingdom?"

Easy Journey to Other Planets

Easy Journey to Other Planets 2:

This is our aim. Initiation into Kṛṣṇa consciousness insures that the student ultimately can go to the supreme planet, Kṛṣṇaloka. We are not sitting idly; we are also attempting to go to other planets, but we are not merely wasting time.

A sane and intelligent man does not wish to enter any of the material planets because the four conditions of material miseries exist on all of them. From Bhagavad-gītā we can understand that even if we enter Brahmaloka, the highest planetary system of this universe, the four principles of misery will be present. We learn from Bhagavad-gītā that the duration of one day on Brahmaloka is millions of years of our calculation. That is a fact.

Even the highest planetary system, Brahmaloka, may be reached, but scientists say that it will take forty thousand years at sputnik speed. Who is prepared to travel in space for forty thousand years?

Easy Journey to Other Planets 2:

"Why have I been put into this conditional life? I do not wish to suffer."

There are three kinds of suffering, including miseries pertaining to the body and mind. In Hawaii, in front of my house, a man was keeping some animals and birds for the purpose of taking them to be slaughtered. I gave this example to my students: "These animals are standing here, and if you tell them, 'Oh, my dear animals, why are you standing here? Go away! You are meant for the slaughterhouse,' they cannot go. They have no intelligence."

Suffering without knowledge, without remedy, is animal life. One who cannot understand that he is suffering and who thinks that he is very well off is in animal consciousness, not human consciousness. The human being should be cognizant of suffering the threefold miseries of this planet. One should know that he is suffering in birth, suffering in death, suffering in old age and suffering in disease, and one should be inquisitive as to how he may avoid the suffering. That is real research work.

Easy Journey to Other Planets 2:

That is the version of Śrīmad Bhagavad-gītā. I am eternal, so why should I be interested in nonpermanent things? Who wants nonpermanent existence? No one wants it. If we are living in an apartment and the landlord asks us to vacate, we are sorry, but we are not sorry if we move to a better apartment. This then is our inclination. We do not wish to die, because we are eternal.

The material atmosphere is robbing us of our eternality. The Śrīmad-Bhāgavatam says, "Our duration of life is being diminished by the sun, beginning from its rising until the time it sets." Daily we are losing the duration of our lives. If the sun rises at 5:30 in the morning, at 5:30 in the evening twelve hours have been taken away from the duration of our lives. We will never get this time back. If we ask any scientist, "I will give you twelve million dollars—please give me back these twelve hours," he will reply, "No, it is not possible."

Krsna, The Supreme Personality of Godhead

Krsna Book 10:

When a man is infatuated with the false prestige of opulence, he does not care for any moral instruction but indulges in wine, women and animal-killing. In such circumstances, a poverty-stricken man is often better situated because a poor man thinks of himself in relation to other bodies. A poor man often does not wish to inflict injuries upon other bodies because he can understand more readily that when he himself is injured he feels pain. Therefore, the great sage Nārada considered that because the demigods Nalakūvara and Maṇigrīva were so infatuated by false prestige, they should be put into a condition of life devoid of opulence.

Krsna Book 10:

A person who has a pinprick in his body does not wish others to be pricked by pins; a considerate man in the life of poverty does not wish others to be also put into that condition. Generally it is seen that one who has risen from a poverty-stricken life and becomes wealthy creates some charitable institution at the end of his life so that other poverty-stricken men might be benefited. In short, a compassionate poor man may consider others' pains and pleasures with empathy. A poor man is seldom puffed up with false pride, and he may be freed from all kinds of infatuation. He may remain satisfied by whatever he gets for his maintenance by the grace of the Lord.

Krsna Book 29:

“Dear Kṛṣṇa, You are known as Hari. You destroy all the miseries of all living entities, specifically of those who have left their homes and family attachment and have completely taken to You. We have left our homes with the hope that we shall completely devote and dedicate our lives to Your service. We are simply begging to be engaged as Your servants. We do not wish to ask You to accept us as Your wives. Simply accept us as Your maidservants. Since You are the Supreme Personality of Godhead and like to enjoy the parakīya-rasa and are famous as a transcendental woman hunter, we have come to satisfy Your transcendental desires. We are also after our own satisfaction, for simply by looking at Your smiling face we have become very lusty. We have come before You decorated with all ornaments and dress, but until You embrace us, all our garments and beautiful features remain incomplete.

Krsna Book 29:

Not only that, but we are also attracted by Your arms, which always give assurance to the surrendered souls. And although we are also attracted by Your chest, which is always embraced by the goddess of fortune, we do not wish to take her position. We shall simply be satisfied by being Your maidservants. If You accuse us, however, of encouraging prostitution, then we can only ask, Where is that woman within these three worlds who is not captivated by Your beauty and the rhythmic songs vibrated by Your transcendental flute? Within these three worlds there is no distinction between men and women in relation to You because both men and women belong to the marginal potency, or prakṛti. No one is actually the enjoyer, or the male; everyone is meant to be enjoyed by You.

Krsna Book 51:

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.”

On hearing this statement by King Mucukunda, Lord Kṛṣṇa replied, “My dear King, I am very much pleased with your statement. You have been the king of all the lands on this planet, but I am surprised to find that your mind is now freed from all material contamination.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.9:

Without genuine devotional service, even opening hospitals and feeding the poor in the name of Lord Kṛṣṇa is futile. Spiritual groups that do not strictly follow in Lord Caitanya's line cannot comprehend this because they do not wish to abide by the instructions of the mahātmās. They do not follow Lord Caitanya's injunction to be "more humble than a blade of grass." If they were that humble, they would give up their pride in being the doer of good deeds, the wisest person, the most devoted, and so on.

Those who strive to emulate the mahātmās never fall prey to passivity and regression. Their eagerness and determination to serve the Lord steadily increase. Such followers observe spiritual occasions like Janmāṣṭamī and Ekādaśī for the pleasure of the Lord, in the way that the previous ācāryas and mahātmās have recommended. This is devotional service proper. Because the mahātmās are more humble than a blade of grass, they worship Lord Kṛṣṇa and everything in relation to Him. Atheists, however, exhibit a different mentality altogether: they want to flaunt their abilities and charitable disposition.

Renunciation Through Wisdom 4.4:

Of course, it remains to be clarified what he means by "not an ascent of man into God." Nowadays it is very much in vogue to designate a man as God. And it is not just a few who are said to be avataras: many philosophers go as far as to say that every human being is God. For the present we do not wish to delve into this subject.

We would like to inform Dr. Radhakrishnan, however, that when the Supreme Lord empowers a jīva with His divine potency so that the jīva can carry out some specific work, then that jīva is known as a śaktyāveśa avatāra. But this is not the only type of incarnation. The scriptures describe innumerable incarnations of the Supreme Lord, such as svayaṁ-rūpa, svayaṁ-prakāśa, āveśa, vilāsa, prābhava, vaibhava, yuga-avatāra, puruṣa-avatāra, guṇa-avatāra, and manvantara-avatāra.

Message of Godhead

Message of Godhead 1:

Because we are always very busy in the discharge of our worldly duties, generally we do not wish to understand any philosophy except our mundane philosophy of the stomach and allied subjects. We have extended many branches and sub-branches of this philosophy of the belly in various directions, and thus we have hardly any time to understand the philosophy of gaining eternal life—for which we are perpetually struggling life after life.

Marshal Arjuna pretended to display philosophical ignorance and weakness, like an ordinary man, when with his chariot between the two opposing armies on the battlefield of Kurukṣetra, he refused to fight. In this way, age after age, the Personality of Godhead and His beloved confidential-servitor devotees bestow their unbounded mercy by dissipating the darkness of nescience of the people of the world. We could hardly have attained to transcendental knowledge if they had not bestowed such mercy upon us.

Light of the Bhagavata

Light of the Bhagavata 43, Purport:

Devotional service to the Lord never goes in vain. Just at the right moment, the result of one's particular devotional service will come, even if one has no desire for it. The pure devotees do not wish any return from the Lord in exchange for their service; they do not make business exchanges with the Lord. But the Lord, out of His own accord, fulfills all the desires of the devotees.

It may appear that a devotee of the Lord is becoming poorer and poorer in terms of material prosperity, but factually he is not. The typical example is the Pāṇḍavas. The five brothers, headed by King Yudhiṣṭhira, underwent all sorts of difficulties because of the conspiracy of their cousins, headed by Duryodhana. But in the long run King Yudhiṣṭhira was enthroned by Lord Śrī Kṛṣṇa, and his enemies were vanquished.

Sri Isopanisad

Sri Isopanisad 12, Purport:

Therefore Śrī Īśopaniṣad advises us not to bother with any destination within this dark material universe, but to try to get out of it and reach the effulgent kingdom of God. There are many pseudo worshipers who become religionists only for the sake of name and fame. Such pseudo religionists do not wish to get out of this universe and reach the spiritual sky. They only want to maintain the status quo in the material world under the garb of worshiping the Lord. The atheists and impersonalists lead such foolish pseudo religionists into the darkest regions by preaching the cult of atheism. 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.

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

Mukunda-mala-stotra mantra 1, Purport:

As soon as a person agrees to surrender unto the Lord, the Lord takes complete charge of him. Satisfied with the activities of such a devotee, He gives him instruction from within, and thus the devotee becomes pure and advances on the path back to Godhead. The Lord is expert at guiding such a pure devotee, who is not at all anxious for material superiority. A pure devotee does not wish to possess material wealth, nor does he want to have a great following, nor does he desire a beautiful wife, for by the mercy of the Lord he knows the insignificance of material happiness. What he very sincerely desires at heart is to continue in the loving service of the Lord, even at the risk of taking birth again.

Mukunda-mala-stotra mantra 3, Purport:

Thus he is unlike either the deluded fruitive worker or the baffled empiricist. He is above these servants of material nature because he prefers to serve the Lord, the master of material nature. He seeks the substance and does not wish to give it up. The substance is the lotus feet of Mukunda, and King Kulaśekhara, being a most intelligent devotee, prays to gain that substance and not the shadow.

A pure devotee of Lord Nārāyaṇa, or Mukunda, is not at all afraid of any circumstance that may befall him. Despite all difficulties, therefore, such a pure devotee asks nothing from the Lord on his own account. He is not at all afraid if by chance he has to visit the hellish worlds, nor is he eager to enter the kingdom of heaven. For him both these kingdoms are like castles in the air.

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

Narada Bhakti Sutra 5, Purport:

A devotee does not eat extravagantly; he simply eats what he offers to the Supreme Lord, Kṛṣṇa. He is interested in kṛṣṇa-prasādam (food offered to the Lord) and not in satisfying his tongue. Therefore he does not desire anything extraordinary to eat.

Similarly, a devotee does not wish to accumulate a large bank balance: he simply earns as much as he requires. This is called yāvad-artha or yuktāhāra. In the material world everyone is very active in earning more and more money and in increasing eating and sleeping and gratifying the senses; such is the mission of most people's lives. But these activities should be absent from the life of a devotee.

The next impediment Śrīla Rūpa Gosvāmī mentions is prayāsa, endeavoring very hard for material things. A devotee should not be very enthusiastic about attaining any material goal.

Page Title:Do not wish (Books)
Compiler:Visnu Murti, RupaManjari
Created:14 of Nov, 2012
Totals by Section:BG=3, SB=36, CC=14, OB=23, Lec=0, Con=0, Let=0
No. of Quotes:76