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Exact (CC and Other Books)

Sri Caitanya-caritamrta

CC Madhya-lila

CC Madhya 1.43, Purport:

There is a comparative study of liberation as sālokya, sāmīpya and sārūpya. Sāmīpya is better than sālokya. Devotional service is considered to be liberation with greater facilities, and there is a discussion of how to obtain it. There are also discussions of the transcendental state one achieves after attaining the devotional platform, which is the exact position of love of Godhead; the marginal symptoms of transcendental love, and how it is awakened; the distinction between so-called love and transcendental love on the platform of love of Godhead; and different types of humors and mellows enjoyed in relishing the lusty affairs of the gopīs, which are different from mundane affairs, which in turn are symbolical representations of pure love for Kṛṣṇa.

CC Madhya 2.42, Purport:

This is a verse in a common language called prākṛta, and the exact Sanskrit transformation is kaitava-rahitaṁ premā na hi bhavati mānuṣe loke/ yadi bhavati kasya viraho virahe saty api ko jīvati.

CC Madhya 3.6, Purport:

Accepting ekadaṇḍa-sannyāsa without parātma-niṣṭhā (devotional service to Lord Kṛṣṇa) is not acceptable to Śrī Caitanya Mahāprabhu. In addition, according to the exact regulative principles, one should add the jīva-daṇḍa to the tri-daṇḍa. These four daṇḍas, bound together as one, are symbolic of unalloyed devotional service to the Lord. Because the ekadaṇḍi-sannyāsīs of the Māyāvāda school are not devoted to the service of Kṛṣṇa, they try to merge into the Brahman effulgence, which is a marginal position between material and spiritual existence. They accept this impersonal position as liberation. Māyāvādī sannyāsīs, not knowing that Śrī Caitanya Mahāprabhu was a tridaṇḍī, think of Caitanya Mahāprabhu as an ekadaṇḍi-sannyāsī. This is due to their vivarta, bewilderment.

CC Madhya 19.121, Translation:

"Indeed, Śrīla Rūpa Gosvāmī, whose dear friend was Svarūpa Dāmodara, was the exact replica of Śrī Caitanya Mahāprabhu, and he was very, very dear to the Lord. Being the embodiment of Śrī Caitanya Mahāprabhu's ecstatic love, Rūpa Gosvāmī was naturally very beautiful. He very carefully followed the principles enunciated by the Lord, and he was a competent person to explain properly the pastimes of Lord Kṛṣṇa. Śrī Caitanya Mahāprabhu expanded His mercy to Śrīla Rūpa Gosvāmī just so he could render service by writing transcendental literatures."

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Mission:

Lord Caitanya Mahāprabhu instructed His disciples to write books on the Science of Kṛṣṇa, a task which those who follow Him have continued to carry out down to the present day. The elaborations and expositions on the philosophy taught by Lord Caitanya are in fact most voluminous, exacting and consistent due to the system of disciplic succession. Although Lord Caitanya was widely renowned as a scholar in His youth, He left only eight verses, called Śikṣāṣṭaka. These eight verses clearly reveal His mission and precepts. These supremely valuable prayers are translated herein.

Teachings of Lord Caitanya, Chapter 14:

As far as the incarnation of Kṛṣṇa's hair is concerned, there is mention in the Śrīmad-Bhāgavatam, the Viṣṇu Purāṇa, and the Mahābhārata. It is stated there that the Lord snatched a gray hair and a black hair from His head and that these two hairs entered into the wombs of two queens of the Yadu dynasty, namely Rohiṇī and Devakī. It is also stated that Lord Kṛṣṇa descends to the material world in order to vanquish all the demons, but some say that Kṛṣṇa is the incarnation of Viṣṇu who lies in the ocean of milk within this universe. Śrīla Rūpa Gosvāmī in his Laghu-bhāgavatāmṛta and his commentator, Śrī Baladeva Vidyābhūṣaṇa, have discussed these points fully and have established the exact truth. Śrī Jīva Gosvāmī also discussed these points in the Kṛṣṇa-sandarbha.

Nectar of Devotion

Nectar of Devotion 10:

A devotee who is not perfectly freed from the resultant actions should therefore continue to act in Kṛṣṇa consciousness seriously, even though there may be so many impediments. When such impediments arise he should simply think of Kṛṣṇa and expect His mercy. That is the only solace. If the devotee passes his days in that spirit, it is certain that he is going to be promoted to the abode of the Lord. By such activities, he earns his claim to enter into the kingdom of God. The exact word used in this verse is dāya-bhāk. Dāya-bhāk refers to a son's becoming the lawful inheritor of the property of the father. In a similar way, a pure devotee who is prepared to undergo all kinds of tribulations in executing Kṛṣṇa conscious duties becomes lawfully qualified to enter into the transcendental abode.

Nectar of Devotion 20:

The word rasa, used in the Bhakti-rasāmṛta-sindhu, is understood by different persons differently because the exact English equivalent is very difficult to find. But as we have seen our spiritual master translate this word rasa into "mellow," we shall follow in his footsteps and also translate the word in that way.

Nectar of Devotion 21:

Śrīmatī Rādhārāṇī again inquired from Kṛṣṇa, "Where did You pass Your night?" The exact Sanskrit word used in this connection was yāminyāmuṣitaḥ. Yāminyām means "at night," and uṣitaḥ means "pass." Kṛṣṇa, however, divided the word yāminyāmuṣitaḥ into two separate words, namely yāminyā and muṣitaḥ. By dividing this word into two, it came out to mean that He was kidnapped by Yāminī, or night. Kṛṣṇa therefore replied to Rādhārāṇī, "My dear Rādhārāṇī, is it possible that night can kidnap Me?" In this way He was answering all of the questions of Rādhārāṇī so cunningly that He gladdened this dearest of the gopīs.

Nectar of Devotion 23:

The above statement by the King of heaven is an exact corroboration of Kṛṣṇa's being dhīrodātta. Many learned scholars have agreed to also accept Lord Rāmacandra as dhīrodātta, but all of Lord Rāmacandra's qualities are also included in the character of Lord Kṛṣṇa.

Nectar of Devotion 30:

In the Padyāvalī, one of the friends of Rādhārāṇī once addressed Her thus: "My dear friend, please do not be too puffed up because Kṛṣṇa has decorated Your forehead with His own hand. It may be that Kṛṣṇa is yet attracted by some other beautiful girl. I see that the decoration on Your forehead is very nicely made, and so it appears that Kṛṣṇa was not too disturbed in painting it. Otherwise, He could not have painted such exact lines!" This is an instance of envy caused by Rādhā's good fortune.

Nectar of Devotion 31:

All the previously mentioned thirty-three symptoms of ecstatic love are called vyabhicārī, or disturbing. All these symptoms refer to apparently disturbed conditions, but even in such disturbed conditions there is acute ecstatic love for Kṛṣṇa. These symptoms, however, can be divided into three groups: first class, second class and third. There are many disturbing symptoms in ecstatic love, such as envy, anxiety, pride, jealousy, conclusion, cowardliness, forgiveness, impatience, hankering, regret, doubtfulness and impudence. These are included in the thirty-three conditions of ecstatic love. Śrīla Rūpa Gosvāmī has very nicely analyzed the different kinds of disturbing symptoms, and although it is very difficult to find the exact English equivalents for many Sanskrit words used here, his analysis will now be presented.

Nectar of Instruction

Nectar of Instruction 9, Purport:

In Caitanya-caritāmṛta (Madhya-līlā) it is stated that when Śrī Caitanya Mahāprabhu first visited the area of Vrajabhūmi, He could not at first find the location of Rādhā-kuṇḍa. This means that Śrī Caitanya Mahāprabhu was actually searching for the exact location of Rādhā-kuṇḍa. Finally He found the holy spot, and there was a small pond there. He took His bath in that small pond and told His devotees that the actual Rādhā-kuṇḍa was situated there. Later the pond was excavated by Lord Caitanya's devotees, headed first by the six Gosvāmīs, such as Rūpa and Raghunātha dāsa. Presently there is a large lake known as Rādhā-kuṇḍa there. Śrīla Rūpa Gosvāmī has given much stress to Rādhā-kuṇḍa because of Śrī Caitanya Mahāprabhu's desire to find it. Who, then, would give up Rādhā-kuṇḍa and try to reside elsewhere? No person with transcendental intelligence would do so.

Krsna, The Supreme Personality of Godhead

Krsna Book Preface:

The immediate answer is that Kṛṣṇa is the Supreme Personality of Godhead. How is that? Because He conforms in exact detail to descriptions of the Supreme Being, the Godhead. In other words, Kṛṣṇa is the Godhead because He is all-attractive. Outside the principle of all-attraction, there is no meaning to the word "Godhead." How is it one can be all-attractive? First of all, if one is very wealthy, if he has great riches, he becomes attractive to the people in general. Similarly, if someone is very powerful, he also becomes attractive, and if someone is very famous, he also becomes attractive, and if someone is very beautiful or wise or unattached to all kinds of possessions, he also becomes attractive.

Krsna Book Introduction:

The exact word used in Śrīmad-Bhāgavatam is paśu-ghna, which means killing animals or killing oneself. Persons who are not self-realized and who are not interested in spiritual realization are killing themselves; they are committing suicide. Because this human form of life is especially meant for self-realization, by neglecting this important part of his activities one simply wastes his time like the animals. So he is paśu-ghna. The other meaning of the word refers to those who are actually killing animals. This means persons who are animal-eaters (even dog-eaters), for they are all engaged in killing animals in so many ways, such as hunting and opening slaughterhouses. Such persons cannot be interested in kṛṣṇa-kathā.

Krsna Book 1:

Before His appearance, all the demigods, along with their wives, should appear in different pious families in the world just to assist the Lord in executing His mission. The exact word used here is tat-priyārtham, which means the demigods should appear on the earth in order to please the Lord. In other words, any living entity who lives only to satisfy the Lord is a demigod. The demigods were further informed that Ananta, the plenary portion of Lord Kṛṣṇa who is maintaining the universal planets by extending His millions of hoods, would also appear on earth before Lord Kṛṣṇa's appearance. They were also informed that the external potency of Viṣṇu (Māyā), with whom all the conditioned souls are enamored, would also appear by the order of the Supreme Lord, just to execute His purpose.

Krsna Book 2:

In the Brahma-saṁhitā it is said that the Lord is the oldest person. Therefore a section of religionists imagine that God must be very old, and therefore they depict a form of the Lord like a very old man. But in the same Brahma-saṁhitā, that is contradicted: although He is the oldest of all living entities, He has His eternal form as a fresh youth. The exact words used in this connection in Śrīmad-Bhāgavatam are vijñānam ajñāna-bhidāpamārjanam. Vijñānam means transcendental knowledge of the Supreme Personality of Godhead. Vijñānam is also experienced knowledge. Transcendental knowledge has to be accepted by the descending process of disciplic succession, as Brahmā presents the knowledge of Kṛṣṇa in the Brahma-saṁhitā. The Brahma-saṁhitā is vijñānam as realized by Brahmā’s transcendental experience, and in that way he presented the form and the pastimes of Kṛṣṇa in the transcendental abode.

Krsna Book 8:

Nanda Mahārāja also addressed Garga Muni as "the best of the brāhmaṇas." A brāhmaṇa is one who is expert in the knowledge of the Supreme. Without knowledge of the Supreme Absolute, one cannot be recognized as a brāhmaṇa. The exact word used in this connection is brahma-vidām, which means those who know the Supreme very well. An expert brāhmaṇa is able to give reformatory facilities to the subcastes—namely the kṣatriyas and vaiśyas. The śūdras observe no reformatory performances. The brāhmaṇa is considered to be the spiritual master or priest for the kṣatriya and vaiśya. Nanda Mahārāja happened to be a vaiśya, and he accepted Garga Muni as a first-class brāhmaṇa. He therefore offered his two foster sons—namely Kṛṣṇa and Balarāma—to him to purify. Nanda stated that not only these boys but all human beings just after birth should accept a qualified brāhmaṇa as spiritual master.

Krsna Book 12:

When Lord Kṛṣṇa went ahead to a distant place in order to see some specific scenery, the boys behind Him ran to try to catch up and be the first to touch Him. So there was a great competition. One would say, "I will go there and touch Kṛṣṇa," and another would say, “Oh, you cannot go. I’ll touch Kṛṣṇa first.” Some of them played on their flutes or vibrated bugles made of buffalo horn. Some of them gladly followed the peacocks and imitated the onomatopoetic sounds of the cuckoo. While the birds were flying in the sky, the boys ran after the birds' shadows along the ground and tried to follow their exact courses. Some of them went to the monkeys and silently sat down by them, and some of them imitated the dancing of the peacocks. Some of them caught monkeys by the tail and played with them, and when the monkeys jumped into a tree, the boys followed. When a monkey showed its face and teeth, a boy imitated and showed his teeth to the monkey. Some of the boys played with the frogs on the bank of the Yamunā, and when, out of fear, the frogs jumped into the water, the boys immediately dove in after them, and they would come out of the water when they saw their own shadows and stand imitating, making caricatures and laughing. They would also go to an empty well and make loud sounds, and when the echo came back, they would call it ill names and laugh.

Krsna Book 20:

Clouds are accumulated water drawn from the land by the sunshine. Continually for eight months the sun evaporates all kinds of water from the surface of the globe, and this water is accumulated in the shape of clouds, which are distributed as water when there is need. Similarly, a government exacts various taxes from the citizens, such as income tax and sales tax, which the citizens are able to pay by their different material activities: agriculture, trade, industry and so on. This taxation is compared to the sun's drawing water from the earth. When there is again need of water on the surface of the globe, the same sunshine converts the water into clouds and distributes it all over the globe. Similarly, the taxes collected by the government must be distributed to the people again, as educational work, public work, sanitation work, etc. This is very essential for a good government. The government should not simply exact taxes for useless squandering; the tax collection should be utilized for the public welfare of the state.

Krsna Book 40:

According to the Vedic principles, when a worshiper worships a particular demigod, he also conducts some ritual for Nārāyaṇa, Yajñeśvara, for, as it is mentioned in the Bhagavad-gītā, the demigods cannot fulfill the desires of their worshipers without the sanction of Nārāyaṇa, or Kṛṣṇa. The exact words used in the Bhagavad-gītā are mayaiva vihitān hi tān, which mean that the demigods can award some benediction after being authorized by the Supreme Lord. When a demigod worshiper comes to his senses, he can reason as follows: "The demigods can offer benedictions only after being empowered by the Supreme Lord, so why not worship the Supreme Lord directly?" Such a worshiper of the demigods may come to the Supreme Personality of Godhead, but others, who take the demigods as all in all, cannot reach the ultimate goal.

Krsna Book 63:

This episode of Bāṇāsura's fighting with Kṛṣṇa and later being saved by the grace of Lord Śiva is confirmation of the statement in the Bhagavad-gītā that the worshipers of demigods cannot achieve any benediction without its being sanctioned by the Supreme Lord, Kṛṣṇa. Here in this narration we find that although Bāṇāsura was a great devotee of Lord Śiva, when he faced death by Kṛṣṇa, Lord Śiva was not able to save him. But Lord Śiva appealed to Kṛṣṇa to save his devotee, and this was sanctioned by the Lord. This is the position of Lord Kṛṣṇa. The exact words used in this connection in the Bhagavad-gītā are mayaiva vihitān hi tān. This means that without the sanction of the Supreme Lord, no demigod can award any benediction to his worshiper.

Krsna Book 66:

King Pauṇḍraka was a great warrior, and as soon as he heard of Kṛṣṇa's attack, he came out of the city with two akṣauhiṇī divisions of soldiers. The King of Kāśī also came out, with three akṣauhiṇī divisions. When the two kings came before Lord Kṛṣṇa to oppose Him, Kṛṣṇa saw Pauṇḍraka face to face for the first time. Kṛṣṇa saw that Pauṇḍraka had decorated himself with the symbols of the conchshell, disc, lotus and club. He carried an imitation Śārṅga bow, and on his chest was a mock insignia of Śrīvatsa. His neck was decorated with a false Kaustubha jewel, and he wore a flower garland in exact imitation of Lord Vāsudeva's. He was dressed in yellow silken garments, and the flag on his chariot carried the symbol of Garuḍa, exactly imitating Kṛṣṇa's. He had a very valuable helmet on his head, and his earrings, like swordfish, glittered brilliantly. On the whole, however, his dress and makeup were clearly imitation. Anyone could understand that he was just like someone onstage playing the part of Vāsudeva in false dress. When Lord Śrī Kṛṣṇa saw Pauṇḍraka imitating His posture and dress, He could not check His laughter, and thus He laughed with great satisfaction.

Krsna Book 87:

As Kṛṣṇa says in the Bhagavad-gītā, "After many, many births, the wise philosopher surrenders unto Me." The yogīs are also directed to concentrate their meditation upon Kṛṣṇa within the heart, and by such a continued process of Kṛṣṇa consciousness they can also become free from the clutches of the material energy. The devotees, however, are engaged in devotional service with love and affection from the very beginning, and therefore the Lord personally directs them so that they can approach Him without difficulty or deviation. This is stated in the Bhagavad-gītā. Only by the grace of the Lord can the living entity understand the exact position of Brahman, Paramātmā and Bhagavān.

Krsna Book 87:

One class of philosophers, known as Mīmāṁsakas, represented by sages such as Jaimini, have concluded that everyone should engage in pious activities or prescribed duties and that such activities will lead one to the highest perfection. But this is contradicted in the Ninth Chapter of the Bhagavad-gītā, where Lord Kṛṣṇa says that by pious activities one may be elevated to the heavenly planets, but that as soon as one's accumulation of pious activities is used up, one has to leave the enjoyment of a higher standard of material prosperity in the heavenly planets and immediately come down again to these lower planets, where the duration of life is very short and where the standard of material happiness is of a lower grade. The exact words used in the Bhagavad-gītā are kṣīṇe puṇye martya-lokaṁ viśanti (BG 9.21). Therefore the conclusion of the Mīmāṁsaka philosophers that pious activities will lead one to the Absolute Truth is not valid. Although a pure devotee is by nature inclined to perform pious activities, no one can attain the favor of the Supreme Personality of Godhead by pious activities alone. Pious activities may purify one of the contamination caused by ignorance and passion, but this purification is automatically attained by a devotee constantly engaged in hearing the transcendental message of Godhead in the form of the Bhagavad-gītā, Śrīmad-Bhāgavatam or similar scriptures. From the Bhagavad-gītā we understand that even a person who is not up to the standard of pious activities but who is absolutely engaged in devotional service is to be considered well situated on the path of spiritual perfection. It is also said in the Bhagavad-gītā that a person who is engaged in devotional service with love and faith is guided from within by the Supreme Personality of Godhead. The Lord Himself as Paramātmā, or the spiritual master sitting within one's heart, gives the devotee exact directions by which he can gradually go back to Godhead. The conclusion of the Mīmāṁsaka philosophers is not actually the truth which can lead one to real understanding.

Krsna Book 89:

"The present King, Ugrasena, is envious of the brāhmaṇas!" The exact word used in this connection is brahma-dviṣaḥ. One who is envious of the Vedas, of a qualified brāhmaṇa or of the brāhmaṇa caste is called brahma-dviṣ. So the King was accused of being brahma-dviṣ. He was also accused of being śaṭha-dhī, falsely intelligent. The executive head of a state must be very intelligent to see to the comforts of the citizens, but according to the brāhmaṇa the King was not at all intelligent, although he was occupying the royal throne. Therefore the brāhmaṇa also called him lubdha, which means "greedy." In other words, a king or an executive head of state should not occupy the exalted post of president or king if he is greedy and self-interested. But it is natural that an executive head becomes self-interested when he is attached to material enjoyment. Therefore, another word used here is viṣayātmanaḥ.

Krsna Book 90:

Lord Kṛṣṇa is especially glorified for giving pleasure to the gopīs and the queens of Dvārakā. Śukadeva Gosvāmī glorifies Lord Kṛṣṇa for His enchanting smile, by which He enchanted not only the gopīs of Vṛndāvana but also the queens of Dvārakā. The exact words used in this connection are vardhayan kāma-devam. In Vṛndāvana, as the boyfriend of many gopīs, and in Dvārakā, as the husband of many queens, Kṛṣṇa increased their lusty desires to enjoy with Him. For God realization or self-realization, one generally has to undergo severe austerities and penances for many, many thousands of years, and then it may be possible to realize God. But the gopīs and the queens of Dvārakā, simply by enhancing their lusty desires to enjoy Kṛṣṇa as their boyfriend or husband, received the highest type of salvation.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.9:

The pious and saintly Vaiṣṇavas understand the exact meaning of the Bhagavad-gītā. The simple message of the Gītā is self-illuminated like the sun. Its knowledge is not hidden under a gloomy shroud of impersonalism. There is actually no room for extracting some alternative meaning and then giving a so-called esoteric dissertation on it. The devotees of Lord Kṛṣṇa alone can fully take to heart the instructions of the Gītā, and by acting accordingly they are liberated from the awesome and eternal enslavement of the cycle of karma. Such persons are not restricted to a particular country, race, or society. The Lord's devotees belong to a class of their own—they form a spiritual society unhindered by geographical conditions. God is not the monopoly of any particular group. Therefore the message of the Gītā, being universal can be followed by anyone and everyone.

Renunciation Through Wisdom 1.9:

When knowledge and austerity are added to it, it becomes jñāna-yoga, the second step in this ladder. And when meditation on the Supreme is added to jñāna-yoga, the third step is reached, namely aṣṭāṅga-yoga. Finally, when loving devotional service to the Supreme Lord is practiced along with aṣṭāṅga-yoga, it is transformed into bhakti-yoga. This entire successive process is yoga. For an exact and clear delineation of the subject of yoga, all four steps need to be explained separately. Those who desire the best for humanity take to the path of yoga. The process for progressing in yoga requires, first, determination and strict execution of discipline at each stage. When a person is firmly situated at one stage, he then has to relinquish attachment and adherence to the practices of that stage in order to elevate himself to the next higher stage. Those who cannot reach the top for some reason and get stuck at any one of the four stages acquire the designation of that particular stage. Thus there are karma-yogīs, jñāna-yogīs, aṣṭāṅga-yogīs, and bhakta-yogīs. Lord Kṛṣṇa instructs Arjuna that one who renders loving devotional service to Him, the Supreme Lord, is the highest among all yogīs, and that Arjuna should thus strive to become such a bhakti-yogī.

Sri Isopanisad

Sri Isopanisad 6, Purport:

It is clearly mentioned in this sixth mantra that one should "observe," or systematically see. This means that one must follow the previous ācāryas, the perfected teachers. Anupaśyati is the exact Sanskrit word used in this connection. Anu means "to follow," and paśyati means "to observe." Thus the word anupaśyati means that one should not see things as he does with the naked eye but should follow the previous ācāryas. Due to material defects, the naked eye cannot see anything properly. One cannot see properly unless one has heard from a superior source, and the highest source is the Vedic wisdom, which is spoken by the Lord Himself. Vedic truths are coming in disciplic succession from the Lord to Brahmā, from Brahmā to Nārada, from Nārada to Vyāsa, and from Vyāsa to many of his disciples. Formerly there was no need to record the messages of the Vedas, because people in earlier ages were more intelligent and had sharper memories. They could follow the instructions simply by hearing once from the mouth of a bona fide spiritual master.

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

Mukunda-mala-stotra mantra 1, Purport:

The Lord is also addressed as Nātha, the real Lord. One can attain the perfection of life only by serving the real Lord. The entire material atmosphere is surcharged with the false lordship of the living beings. The illusioned beings are all struggling for false lordship, and thus no one wants to serve. Everyone wants to be the lord, even though such lordship is conditional and temporary. A hardworking man thinks himself the lord of his family and estate, but actually he is a servant of desire and the employee of anger. Such service of the senses is neither pensionable nor terminable, for desire and anger are masters who are never to be satisfied. The more one serves them, the more service they exact, and as such the false overlordship continues until the day of annihilation. As a result, the foolish living being is pushed into degraded life and fails to recognize the Lord as the beneficiary of all activities, the ruler of the universe, and the friend of all entities. One who knows the real Lord is called a brāhmaṇa, but one who fails to know Him is called a kṛpaṇa, or number-one miser.

Page Title:Exact (CC and Other Books)
Compiler:Visnu Murti, Serene
Created:23 of Nov, 2011
Totals by Section:BG=0, SB=0, CC=4, OB=27, Lec=0, Con=0, Let=0
No. of Quotes:31