Duly (Books)

Expressions researched:
"duly"

BG Chapters 7 - 12

BG 10.35, Purport:

The Sāma Veda is rich with beautiful songs played by the various demigods. One of these songs is the Bṛhat-sāma, which has an exquisite melody and is sung at midnight.

In Sanskrit, there are definite rules that regulate poetry; rhyme and meter are not written whimsically, as in much modern poetry. Amongst the regulated poetry, the Gāyatrī mantra, which is chanted by the duly qualified brāhmaṇas, is the most prominent. The Gāyatrī mantra is mentioned in the Śrīmad-Bhāgavatam. Because the Gāyatrī mantra is especially meant for God realization, it represents the Supreme Lord. This mantra is meant for spiritually advanced people, and when one attains success in chanting it, he can enter into the transcendental position of the Lord. One must first acquire the qualities of the perfectly situated person, the qualities of goodness according to the laws of material nature, in order to chant the Gāyatrī mantra. The Gāyatrī mantra is very important in Vedic civilization and is considered to be the sound incarnation of Brahman. Brahmā is its initiator, and it is passed down from him in disciplic succession.

SB Preface and Introduction

SB Introduction:

Junior Haridāsa afterwards committed suicide due to being disassociated from the company of the Lord, and the news of his suicide was duly related to the Lord. Even at that time the Lord was not forgetful of the offense, and He said that Haridāsa had rightly met with the proper punishment.

On the principles of the renounced order of life and discipline, the Lord knew no compromise, and therefore even though He knew that the King was a great devotee, He refused to see the King, only because the King was a dollar-and-cents man. By this example the Lord wanted to emphasize the proper behavior for a transcendentalist. A transcendentalist has nothing to do with women and money. He must always refrain from such intimate relations. The King was, however, favored by the Lord by the expert arrangement of the devotees. This means that the beloved devotee of the Lord can favor a neophyte more liberally than the Lord. Pure devotees, therefore, never commit an offense at the feet of another pure devotee. An offense at the lotus feet of the Lord is sometimes excused by the merciful Lord, but an offense at the feet of a devotee is very dangerous for one who actually wants to make progress in devotional service.

SB Canto 1

SB 1.3.42, Purport:

Śrīpāda Śaṅkarācārya, who preached Māyāvāda philosophy and stressed the impersonal feature of the Absolute, also at last recommended that one must take shelter at the lotus feet of Lord Śrī Kṛṣṇa, for there is no hope of gain from debating. Indirectly Śrīpāda Śaṅkarācārya admitted that what he had preached in the flowery grammatical interpretations of the Vedānta-sūtra cannot help one at the time of death. At the critical hour of death one must recite the name of Govinda. This is the recommendation of all great transcendentalists. Śukadeva Gosvāmī had long ago stated the same truth, that at the end one must remember Nārāyaṇa. That is the essence of all spiritual activities. In pursuance of this eternal truth, Śrīmad-Bhāgavatam was heard by Emperor Parīkṣit, and it was recited by the able Śukadeva Gosvāmī. And both the speaker and the receiver of the messages of Bhāgavatam were duly delivered by the same medium.

SB 1.6.36, Purport:

The process of devotional activities from the beginning to the stage of transcendence has all been duly explained to satisfy the inquiries of Vyāsadeva. Nārada has explained how the seeds of devotional service were sown by transcendental association and how they gradually developed by hearing the sages. The result of such hearing is detachment from worldliness, so much so that even a small boy could receive the death news of his mother, who was his only caretaker, as the blessing of God. And at once he took the opportunity to search out the Lord. A sincere urge for having an interview with the Lord was also granted to him, although it is not possible for anyone to see the Lord with mundane eyes. He also explained how by execution of pure transcendental service one can get rid of the fruitive action of accumulated work and how he transformed his material body into a spiritual one.

SB 1.6.36, Purport:

The spiritual body is alone able to enter into the spiritual realm of the Lord, and no one but a pure devotee is eligible to enter into the kingdom of God. All the mysteries of transcendental realization are duly experienced by Nārada Muni himself, and therefore by hearing such an authority one can have some idea of the results of devotional life, which are hardly delineated even in the original texts of the Vedas. In the Vedas and Upaniṣads there are only indirect hints to all this. Nothing is directly explained there, and therefore Śrīmad-Bhāgavatam is the mature fruit of all the Vedic trees of literatures.

SB 1.9.10, Translation:

Lord Śrī Kṛṣṇa is situated in everyone's heart, yet He manifests His transcendental form by His internal potency. This very Lord was sitting before Bhīṣmadeva, and since Bhīṣmadeva knew of His glories, he worshiped Him duly.

SB 1.10.28, Purport:

He, however, becomes a master, a friend, a son or a husband to fulfill the intense love of the devotee concerned. Herein two classes of devotees of the Lord are mentioned in the stage of conjugal love. One is svakīya, and the other is parakīya. Both of them are in conjugal love with the Personality of Godhead Kṛṣṇa. The queens at Dvārakā were svakīya, or duly married wives, but the damsels of Vraja were young friends of the Lord while He was unmarried. The Lord stayed at Vṛndāvana till the age of sixteen, and His friendly relations with the neighboring girls were in terms of parakīya. These girls, as well as the queens, underwent severe penances by taking vows, bathing and offering sacrifices in the fire, as prescribed in the scriptures. The rites, as they are, are not an end in themselves, nor are fruitive action, culture of knowledge or perfection in mystic powers ends in themselves. They are all means to attain to the highest stage of svarūpa, to render constitutional transcendental service to the Lord.

SB 1.12.13, Purport:

After the garbhādhāna purificatory process, there are certain other saṁskāras like sīmantonnayana, sadhabhakṣaṇam, etc., during the period of pregnancy, and when the child is born the first purificatory process is jātakarman. This was performed duly by Mahārāja Yudhiṣṭhira with the help of good and learned brāhmaṇas like Dhaumya, the royal priest, and Kṛpācārya, who was not only a priest but also a great general. Both these learned and perfect priests, assisted by other good brāhmaṇas, were employed by Mahārāja Yudhiṣṭhira to perform the ceremony. Therefore all the saṁskāras, purificatory processes, are not mere formalities or social functions only, but they are all for practical purposes and can be successfully performed by expert brāhmaṇas like Dhaumya and Kṛpa. Such brāhmaṇas are not only rare, but also not available in this age, and therefore, for the purpose of spiritual upliftment in this fallen age, the Gosvāmīs prefer the purificatory processes under Pāñcarātrika formulas to the Vedic rites.

SB 1.13.3-4, Purport:

While Arjuna was at Dvārakā, he wanted to have Subhadrā as his queen, and he expressed his desire to Lord Kṛṣṇa. Śrī Kṛṣṇa knew that His elder brother, Lord Baladeva, was arranging her marriage elsewhere, and since He did not dare to go against the arrangement of Baladeva, He advised Arjuna to kidnap Subhadrā. So when all of them were on a pleasure trip on the Raivata Hill, Arjuna managed to kidnap Subhadrā according to the plan of Śrī Kṛṣṇa. Śrī Baladeva was very angry at Arjuna, and He wanted to kill him, but Lord Kṛṣṇa implored His brother to excuse Arjuna. Then Subhadrā was duly married with Arjuna, and Abhimanyu was born of Subhadrā. At the premature death of Abhimanyu, Subhadrā was very mortified, but on the birth of Parīkṣit she was happy and solaced.

SB 1.16.4, Purport:

Mahārāja Parīkṣit went out to conquer the world after his ascendance to the throne, but this was not for the purpose of aggression on other states. He was the Emperor of the world, and all small states were already under his regime. His purpose in going out was to see how things were going on in terms of the godly state. The king, being the representative of the Lord, has to execute the will of the Lord duly. There is no question of self-aggrandizement. Thus as soon as Mahārāja Parīkṣit saw that a lower-class man in the dress of a king was hurting the legs of a cow and a bull, at once he arrested and punished him. The king cannot tolerate insults to the most important animal, the cow, nor can he tolerate disrespect for the most important man, the brāhmaṇa. Human civilization means to advance the cause of brahminical culture, and to maintain it, cow protection is essential. There is a miracle in milk, for it contains all the necessary vitamins to sustain human physiological conditions for higher achievements.

SB 1.17.38, Purport:

There must be compulsory marriage of young boys and girls attaining twenty-four years of age and sixteen years of age respectively. There is no harm in coeducation in the schools and colleges, provided the boys and girls are duly married, and in case there is any intimate connection between a male and female student, they should be married properly without illicit relation. The divorce act is encouraging prostitution, and this should be abolished.

3. The citizens of the state must give in charity up to fifty percent of their income for the purpose of creating a spiritual atmosphere in the state or in human society, both individually and collectively. They should preach the principles of Bhāgavatam by (a) karma-yoga, or doing everything for the satisfaction of the Lord, (b) regular hearing of the Śrīmad-Bhāgavatam from authorized persons or realized souls, (c) chanting of the glories of the Lord congregationally at home or at places of worship, (d) rendering all kinds of service to bhāgavatas engaged in preaching Śrīmad-Bhāgavatam and (e) residing in a place where the atmosphere is saturated with God consciousness. If the state is regulated by the above process, naturally there will be God consciousness everywhere.

SB Canto 2

SB 2.1.16, Translation:

One should leave home and practice self-control. In a sacred place he should bathe regularly and sit down in a lonely place duly sanctified.

SB 2.1.16, Purport:

Therefore, it is essential that one practice self-control by celibacy without the least desire for sex indulgence. For a man desiring to improve the condition of his existence, sex indulgence is considered suicidal, or even worse. Therefore, to live apart from family life means to become self-controlled in regard to all sense desires, especially sex desires. The method is that one should have a duly sanctified sitting place made of straw, deerskin and carpet, and thus sitting on it one should chant the holy name of the Lord without offense, as prescribed above. The whole process is to drag the mind from material engagements and fix it on the lotus feet of the Lord. This simple process alone will help one advance to the highest stage of spiritual success.

SB 2.5.7, Purport:

Following in the footsteps of Śrī Nārada Muni, one should not blindly accept his spiritual master as God Himself. A spiritual master is duly respected on a par with God, but a spiritual master claiming to be God Himself should at once be rejected. Nārada Muni accepted Brahmā as the Supreme due to Lord Brahmā's wonderful acts in creation, but doubts arose in him when he saw that Lord Brahmā also worshiped some superior authority. The Supreme is supreme, and He has no worshipable superior. The ahaṅgrahopāsitā, or the one who worships himself with the idea of becoming God Himself, is misleading, but the intelligent disciple can at once detect that the Supreme God does not need to worship anyone, including Himself, in order to become God. Ahaṅgrahopāsanā may be one of the processes for transcendental realization, but the ahaṅgrahopāsitā can never be God Himself. No one becomes God by undergoing a process of transcendental realization. Nārada Muni thought of Brahmājī as the Supreme Person, but when he saw Brahmājī engaged in the process of transcendental realization, doubts arose in him. So he wanted to be clearly informed.

SB Canto 3

SB 3.1.22, Translation:

On the bank of the River Sarasvatī there were eleven places of pilgrimage, namely, (1) Trita, (2) Uśanā, (3) Manu, (4) Pṛthu, (5) Agni, (6) Asita, (7) Vāyu, (8) Sudāsa, (9) Go, (10) Guha and (11) Srāddhadeva. Vidura visited all of them and duly performed rituals.

SB 3.21.29, Translation:

She will bring forth nine daughters from the seed sown in her by you, and through the daughters you beget, the sages will duly beget children.

SB 3.23.36-37, Translation:

The sage could see that Devahūti had washed herself clean and was shining forth as though no longer his former wife. She had regained her own original beauty as the daughter of a prince. Dressed in excellent robes, her charming breasts duly girded, she was waited upon by a thousand Gandharva girls. O destroyer of the enemy, his fondness for her grew, and he placed her on the aerial mansion.

SB 3.28.27, Translation:

The yogī should further meditate upon the Lord's four arms, which are the source of all the powers of the demigods who control the various functions of material nature. Then the yogi should concentrate on the polished ornaments, which were burnished by Mount Mandara as it revolved. He should also duly contemplate the Lord's discus, the Sudarśana cakra, which contains one thousand spokes and a dazzling luster, as well as the conch, which looks like a swan in His lotuslike palm.

SB Canto 4

SB 4.22.50, Translation:

Being self-satisfied, Mahārāja Pṛthu executed his duties as perfectly as possible according to the time and his situation, strength and financial position. His only aim in all his activities was to satisfy the Absolute Truth. In this way, he duly acted.

SB Canto 5

SB 5.13.10, Purport:

Day after day, with great difficulty, they try to secure such women, and sometimes, while trying to taste this kind of honey, one is attacked by a woman's kinsmen and chastised very heavily. By bribing others, one may secure another woman for enjoyment, yet another debauchee may kidnap her or offer her something better. This woman hunting is going on in the forest of the material world, sometimes legally and sometimes illegally. Consequently in this Kṛṣṇa consciousness movement the devotees are forbidden to have illicit sex. Thus they avoid so many difficulties. One should remain satisfied with one woman, being duly married. One can satisfy one's lusty desires with his wife without creating disturbances in society and being punished for doing so.

SB Canto 6

SB 6.2.26, Translation:

Ajāmila said: Alas, being a servant of my senses, how degraded I became! I fell down from my position as a duly qualified brāhmaṇa and begot children in the womb of a prostitute.

SB Canto 7

SB 7.13.15, Translation:

The advanced devotee Prahlāda Mahārāja duly worshiped and offered obeisances to the saintly person who had adopted a python's means of livelihood. After thus worshiping the saintly person and touching his own head to the saint's lotus feet, Prahlāda Mahārāja, in order to understand him, inquired very submissively as follows.

SB 7.13.46, Translation:

Nārada Muni continued: After Prahlāda Mahārāja, the King of the demons, heard these instructions from the saint, he understood the occupational duties of a perfect person (paramahaṁsa). Thus he duly worshiped the saint, took his permission and then left for his own home.

SB 7.14.29, Translation:

Auspicious indeed are the places where there is a temple of the Supreme Personality of Godhead, Kṛṣṇa, in which He is duly worshiped, and also the places where there flow the celebrated sacred rivers mentioned in the Purāṇas, the supplementary Vedic literatures. Anything spiritual done there is certainly very effective.

SB Canto 8

SB 8.12.3, Translation:

The Supreme Personality of Godhead welcomed Lord Śiva and Umā with great respect, and after being seated comfortably, Lord Śiva duly worshiped the Lord and smilingly spoke as follows.

SB 8.16.11, Purport:

In household life one can develop the three principles of religion, economic development and sense gratification according to the regulations given in the śāstras, but to attain liberation one must give up household life and place himself in the transcendental renounced order. Kaśyapa Muni was not in the renounced order of life. Therefore he is addressed here once as brahman and another time as gṛhamedhin. Aditi, his wife, assured him that as far as household life was concerned, everything was going nicely, and the brāhmaṇas and cows were being honored and protected. In other words, there were no disturbances; household life was duly progressing.

SB 8.16.21, Purport:

Kaśyapa Muni saw that his wife, Aditi, had some material desires for the welfare of her sons, but still he advised her to render devotional service to the Supreme Personality of Godhead. In other words, everyone, regardless of whether he is a karmī, jñānī, yogī or bhakta, should invariably take shelter of the lotus feet of Vāsudeva and render transcendental loving service unto Him so that all his desires will be duly fulfilled. Kṛṣṇa is dīna-anukampana: He is very merciful to everyone. Therefore if one wants to fulfill his material desires, Kṛṣṇa helps him. Of course, sometimes if a devotee is very sincere, the Lord, as a special favor to him, refuses to fulfill his material desires and directly blesses him with pure, unalloyed devotional service. It is said in Caitanya-caritāmṛta (Madhya 22.38-39):

SB Cantos 10.14 to 12 (Translations Only)

SB 10.16.62, Translation:

If one bathes in this place of My pastimes and offers the water of this lake to the demigods and other worshipable personalities, or if one observes a fast and duly worships and remembers Me, he is sure to become free from all sinful reactions.

SB 10.17.3, SB 10.17.3:

Śukadeva Gosvāmī said: To avoid being eaten by Garuḍa, the serpents had previously made an arrangement with him whereby they would each make a monthly offering of tribute at the base of a tree. Thus every month on schedule, O mighty-armed King Parīkṣit, each serpent would duly make his offering to that powerful carrier of Viṣṇu as a purchase of protection.

SB 10.47.3, Translation:

Bowing their heads in humility, the gopīs duly honored Uddhava with their shy, smiling glances and pleasing words. They took him to a quiet place, seated him comfortably and began to question him, for they recognized him to be a messenger from Kṛṣṇa, the master of the goddess of fortune.

SB 10.58.6, Translation:

Sātyaki also accepted a seat of honor after receiving worship and welcome from the Pāṇḍavas, and the Lord's other companions, being duly honored, sat down in various places.

SB 10.59.42, Translation:

Then the imperishable Supreme Personality, assuming a separate form for each bride, duly married all the princesses simultaneously, each in her own palace.

SB 10.85.52, Translation:

(Śukadeva Gosvāmī continued:) After saying this, Lord Kṛṣṇa and Lord Balarāma, having been duly worshiped by Bali Mahārāja, took the six sons and returned to Dvārakā, where They presented them to Their mother.

SB 11.1.11-12, Translation:

The sages Viśvāmitra, Asita, Kaṇva, Durvāsā, Bhṛgu, Aṅgirā, Kaśyapa, Vāmadeva, Atri and Vasiṣṭha, along with Nārada and others, once performed fruitive rituals that award abundant pious results, bring great happiness and take away the sins of Kali-yuga for the whole world by merely being recounted. The sages duly executed these rituals in the home of the chief of the Yadus, Vasudeva, the father of Lord Kṛṣṇa. After Lord Kṛṣṇa, who was staying in Vasudeva's house as time personified, respectfully sent the sages off at the conclusion of the ceremonies, they went to the holy place called Piṇḍāraka.

SB 11.21.14, Translation:

The self can be cleansed by bathing, charity, austerity, age, personal strength, purificatory rituals, prescribed duties and, above all, by remembrance of Me. The brāhmaṇa and other twice-born men should be duly purified before performing their specific activities.

CC Adi-lila

CC Adi 10.140, Translation:

Both Kāśīśvara and Govinda were Godbrothers of Śrī Caitanya Mahāprabhu, and thus the Lord duly honored them as soon as they arrived. But because Īśvara Purī had ordered them to give Caitanya Mahāprabhu personal service, the Lord accepted their service.

CC Madhya-lila

CC Madhya 11.18, Translation:

Rāmānanda Rāya said, “I duly informed King Pratāparudra of Your order for me to retire from service. By Your grace, the King was pleased to relieve me of these material activities.

CC Madhya 11.27, Purport:

King Pratāparudra requested an interview with Śrī Caitanya Mahāprabhu through the Bhaṭṭācārya, who duly submitted the request. The Lord, however, immediately refused this interview. Now when Rāmānanda Rāya informed the Lord how eager the King was to see Him, the Lord was immediately pleased. Śrī Caitanya Mahāprabhu requested Rāmānanda Rāya to retire from his government post and come to Śrī Puruṣottama-kṣetra (Jagannātha Purī) to live with Him. When this proposal was submitted to King Pratāparudra, he immediately accepted it and also encouraged Rāmānanda Rāya by allowing him a full pension. This was very much appreciated by the Lord, and this confirms the fact that the Lord is more pleased when one serves the servant of the Lord. In ordinary parlance it is said, "If you love me, love my dog." To approach the Supreme Personality of Godhead, one has to go through His confidential servant. This is the method. Śrī Caitanya Mahāprabhu clearly says, "Because the King loves you, Rāmānanda Rāya, he is very fortunate. Kṛṣṇa will certainly accept him due to his love for you."

CC Madhya 12.47, Translation:

Śrī Caitanya Mahāprabhu replied, “My dear Rāmānanda, you should make this request after duly considering whether it is befitting for a sannyāsī to meet a king.

CC Madhya 19.117, Translation:

Śrī Caitanya Mahāprabhu taught Rūpa Gosvāmī all the conclusions He had heard from Rāmānanda Rāya and duly empowered him so that he could understand them.

CC Antya-lila

CC Antya 5.84, Purport:

When a man is greatly learned in the Vedānta-sūtras, he is known as a paṇḍita, or learned scholar. Generally this qualification is attributed to brāhmaṇas and sannyāsīs. Sannyāsa, the renounced order of life, is the topmost position for a brāhmaṇa, a member of the highest of the four varṇas (brāhmaṇa, kṣatriya, vaiśya and śūdra). According to public opinion, a person born in a brāhmaṇa family, duly reformed by the purificatory processes and properly initiated by a spiritual master, is an authority on Vedic literature. When such a person is offered the sannyāsa order, he comes to occupy the topmost position. The brāhmaṇa is supposed to be the spiritual master of the other three varṇas, namely kṣatriya, vaiśya and śūdra, and the sannyāsī is supposed to be the spiritual master even of the exalted brāhmaṇas.

Nectar of Devotion

Nectar of Devotion 5:

There is additional evidence in the Agastya-saṁhitā: "As the regulative principles of scripture are not required by a liberated person, so the ritualistic principles indicated in the Vedic supplements are also not required for a person duly engaged in the service of Lord Rāmacandra." In other words, the devotees of Lord Rāmacandra, or Kṛṣṇa, are already liberated persons and are not required to follow all the regulative principles mentioned in the ritualistic portions of the Vedic literature.

Similarly, in the Eleventh Canto of Śrīmad-Bhāgavatam, Fifth Chapter, verse 42, Karabhājana Muni addresses King Nimi and says, "My dear King, a person who has given up the worship of the demigods and has completely concentrated his energy in the devotional service of the Supreme Personality of Godhead has become very, very dear to the Lord.

Krsna, The Supreme Personality of Godhead

Krsna Book Dedication:

A pure devotee of Kṛṣṇa, who raised me as a Kṛṣṇa concious child from the beginning of my life. In my boyhood ages he instructed me how to play the mṛdanga. He gave me Rādhā-Kṛṣṇa Vigraha to worship, and he gave me Jagannātha-Ratha to duly observe the festival as my childhood play. He was kind to me, and I imbibed from him the ideas later on solidified by my spiritual master, the eternal father.

Krsna Book 7:

On this occasion, Mother Yaśodā arranged to distribute a large quantity of grain, and first-class cows decorated with golden ornaments were made ready to be given in charity to the learned, respectable brāhmaṇas. Yaśodā took her bath and dressed herself nicely, and taking child Kṛṣṇa, duly dressed and bathed, on her lap, she sat down to hear the Vedic hymns chanted by the brāhmaṇas. While mother Yaśodā was listening to the chanting of the Vedic hymns, the child appeared to be falling asleep, and therefore she very silently laid Him down on the bed. Being engaged in receiving all the friends, relatives and residents of Vṛndāvana on that holy occasion, she forgot to feed the child milk. He was crying, being hungry, but Mother Yaśodā could not hear Him cry because of the various noises. The child, however, became angry because He was hungry and His mother was not paying attention to Him. So He lifted His legs and began to kick His lotus feet just like an ordinary child.

Krsna Book 23:

Pleased to see their wives back home, the brāhmaṇas sat together with them and executed the performances of sacrifices, as enjoined in the śāstras. According to Vedic principle, religious rituals must be executed by the husband and wife together. When the brāhmaṇas' wives returned, the sacrifice was duly and nicely executed. One of the brāhmaṇas' wives, however, who had been forcibly checked from going to see Kṛṣṇa, began to remember Him as she heard of His bodily features. Being completely absorbed in His thought, she gave up her material body conditioned by the laws of nature.

After the departure of the brāhmaṇas' wives, Śrī Govinda and His cowherd boyfriends enjoyed the food they had offered. In this way the ever-joyful Personality of Godhead exhibited His transcendental pastimes in the guise of an ordinary human being in order to attract the common people to Kṛṣṇa consciousness. With His words and beauty He attracted all the cows, cowherd boys and damsels in Vṛndāvana.

Krsna Book 45:

After this, Vasudeva had his sons initiated by sacred thread as the token of second birth, which is essential for the higher castes of human society. Vasudeva called for his family priest and learned brāhmaṇas, and the sacred thread ceremony of Kṛṣṇa and Balarāma was duly performed. During this ceremony, Vasudeva gave various ornaments in charity to the brāhmaṇas and endowed them with cows decorated with silken cloths and golden ornaments. Then Vasudeva remembered the cows he had wanted to give in charity to the brāhmaṇas after the birth of Kṛṣṇa and Balarāma. But being imprisoned by Kaṁsa at that time, Vasudeva had been able to do so only within his mind, for Kaṁsa had stolen all his cows. With the death of Kaṁsa his cows were released, and now Vasudeva gave the actual cows to the brāhmaṇas. Then Balarāma and Kṛṣṇa were duly initiated with the sacred thread ceremony, and They repeated the chanting of the Gāyatrī mantra.

Krsna Book 58:

She further told Arjuna, "My name is Kālindī, and I live within the waters of the Yamunā. My father was kind enough to construct a special house for me within the waters of the Yamunā, and I have vowed to remain in the water as long as I cannot find Lord Kṛṣṇa." Arjuna duly carried the message of the girl Kālindī to Kṛṣṇa, although Kṛṣṇa, as the Supersoul in everyone's heart, knew everything. Without further discussion, Kṛṣṇa immediately accepted Kālindī and asked her to sit down on the chariot. Then all of them approached King Yudhiṣṭhira.

After this, Kṛṣṇa was asked by King Yudhiṣṭhira to help in constructing a suitable house to be planned by the great architect Viśvakarmā, the celestial engineer in the heavenly kingdom. Kṛṣṇa immediately called for Viśvakarmā and made him construct a wonderful city according to the desire of King Yudhiṣṭhira.

Krsna Book 70:

It had happened that when King Jarāsandha conquered all other kingdoms, many kings did not bow their heads before Jarāsandha, and consequently all of them, numbering twenty thousand, were arrested and made his prisoners. The man brought before Lord Kṛṣṇa by the doorkeeper was a messenger from all these imprisoned kings. Being duly presented before the Lord, the man began to relay a message from the kings, as follows.

“ ‘Dear Lord, You are the eternal form of transcendental bliss and knowledge. As such, You are beyond the reach of the mental speculation or vocal description of any materialistic man within this world. A slight portion of Your glories can be known by persons fully surrendered unto Your lotus feet, and, by Your grace only, such persons become freed from all material anxieties. Dear Lord, we are not among these surrendered souls; we are still within the duality and illusion of this material existence.

Krsna Book 71:

The two younger Pāṇḍava brothers, after being embraced by Lord Kṛṣṇa, fell down at His lotus feet to offer their respects. Lord Kṛṣṇa thereafter offered His obeisances to the brāhmaṇas present, as well as to the elder members of the Kuru dynasty, like Bhīṣma, Droṇa and Dhṛtarāṣṭra. There were many kings of different provinces such as Kuru, Sṛñjaya and Kekaya, and Lord Kṛṣṇa duly reciprocated greetings and respects with them. The professional reciters like the sūtas, māgadhas and vandīs, accompanied by the brāhmaṇas, offered their respectful prayers to the Lord. Performing artists like the Gandharvas, as well as the royal jokers, began to play their paṇava drums, conchshells, kettledrums, vīṇās, mṛdaṅgas and bugles, and they exhibited their dancing art to please the Lord. Thus the all-famous Supreme Personality of Godhead, Lord Kṛṣṇa, entered the great city of Hastināpura, which was opulent in every respect. While Lord Kṛṣṇa was entering the city, all the people talked amongst themselves about the glories of the Lord, praising His transcendental name, qualities, form and so on.

Krsna Book 75:

Following the Rājasūya sacrifice, there was the Vedic ritualistic duty known as patnī-saṁyāja. This sacrifice, which one performs along with one's wife, was also duly conducted by the priests of King Yudhiṣṭhira. As Queen Draupadī and King Yudhiṣṭhira were taking their avabhṛtha bath, the citizens of Hastināpura as well as the demigods began to beat on drums and blow trumpets out of feelings of happiness, and there was a shower of flowers from the sky. When the King and the Queen finished their bath in the Ganges, all the other citizens, consisting of all the varṇas, or castes—the brāhmaṇas, kṣatriyas, vaiśyas and śūdras—took their baths in the Ganges. Bathing in the Ganges is recommended in the Vedic literature because by such bathing one is freed from all sinful reactions. This is still current in India, especially at particularly auspicious moments. At such times, millions of people bathe in the Ganges.

Krsna Book 82:

All the members of the Yadu dynasty were naturally very beautiful, yet on this occasion, when they appeared duly decorated with gold necklaces and flower garlands, dressed in valuable clothing and properly armed with their respective weapons, their natural beauty and personalities were a hundred times enhanced. The members of the Yadu dynasty came to Kurukṣetra in their gorgeously decorated chariots, which resembled the airplanes of the demigods and which were pulled by big horses that moved like the waves of the ocean. Some Yadus rode on sturdy, stalwart elephants that moved like the clouds in the sky. Their wives were carried on beautiful palanquins by beautiful men whose features resembled those of the Vidyādharas. The entire assembly looked as beautiful as an assembly of the demigods of heaven.

Krsna Book 85:

The names of these six conditioned souls are as follows: Smara, Udgītha, Pariṣvaṅga, Pataṅga, Kṣudrabhṛt and Ghṛṇī. They will be reinstated in their former position as demigods.”

After thus informing the King of the demons, Kṛṣṇa stopped speaking, and Bali Mahārāja understood the Lord's purpose. He duly worshiped the Lord, and thereafter Lord Kṛṣṇa and Lord Balarāma took away the six conditioned souls and returned to the city of Dvārakā, where Lord Kṛṣṇa presented them as little babies before His mother, Devakī. Mother Devakī was overwhelmed with joy and was so ecstatic in motherly feeling that milk immediately began to flow from her breasts, and she fed the babies with great satisfaction. She took them on her lap again and again, smelling their heads and thinking, "I have gotten my lost children back!" For the time being she was overpowered by the energy of Viṣṇu, and in great motherly affection she enjoyed the company of her lost children.

Krsna Book 89:

Lord Kṛṣṇa and Arjuna then offered their obeisances to Lord Mahā-Viṣṇu, and, taking back the brāhmaṇa's children, they returned to Dvārakā via the same route by which they had entered the spiritual world. All the children of the brāhmaṇa had duly grown up. After returning to Dvārakā, Lord Kṛṣṇa and Arjuna delivered to the brāhmaṇa all of his sons.

Arjuna, however, was struck with great wonder after visiting the transcendental world by the grace of Lord Kṛṣṇa. And by the grace of Kṛṣṇa he could understand that whatever opulence there may be within this material world is an emanation from Him. Any opulent position a person may have within this material world is due to Kṛṣṇa's mercy. One should therefore always be in Kṛṣṇa consciousness, in complete gratefulness to Lord Kṛṣṇa, because whatever one may possess is all bestowed by Him.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.11:

All the points we have discussed regarding niṣkāma-karma are mentioned in detail in the scriptures. Paṇḍitas define niṣkāma-karma as "activities free from the desire for fruitive gain or empirical knowledge." Only such transcendental activities can be offered to Lord Kṛṣṇa. But all activities—whether verbal, physical, or mental—are transcendental if offered to the Lord with love and devotion. And He duly receives these offerings by His causeless mercy.

However, at this juncture we must avoid committing a mistake. Our present discussion does not include the materialistic caste brāhmaṇas' offering of oblations or fruitive work to Lord Nārāyaṇa. Because such offerings are not devoid of lust, there is no love or devotion in them. We have earlier established that the main criterion for a proper offering to the Lord is that it be done with love and devotion, for the satisfaction of His senses. Hence we must understand that only those things or services offered solely for the pleasure of the Supreme Lord are actually accepted by Him.