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Eyebrows (CC and Other Books)

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 5.22, Purport:

When the vital force is lifted to the cerebellum, there is every chance that this force will burst out from the eyes, nose, ears, etc., as these are places that are known as the seventh orbit of the vital force. But the yogīs can block these holes by complete suspension of air. The yogī then concentrates the vital force in the middle position, that is, between the eyebrows. At this position, the yogī can think of the planet to which he wants to go after leaving the body. He can then decide whether he wants to go to the abode of Kṛṣṇa in the transcendental Vaikuṇṭhas, from which he will not be required to descend into the material world, or to travel to higher planets in the material universe. The perfect yogī is at liberty to do either.

CC Adi 5.22, Purport:

At the critical time of death, one can place the vital force between the two eyebrows and decide where he wants to go. If he is reluctant to maintain any connection with the material world, he can, in less than a second, reach the transcendental abode of Vaikuṇṭha and appear there completely in his spiritual body, which will be suitable for him in the spiritual atmosphere. He has simply to desire to leave the material world both in finer and in grosser forms and then move the vital force to the topmost part of the skull and leave the body from the hole in the skull called the brahma-randhra. This is easy for one perfect in the practice of yoga.

CC Adi 10.45, Translation:

The waves of his good qualities were like those of Prahlāda Mahārāja. He did not even slightly raise an eyebrow when persecuted by the Muslim ruler.

CC Madhya-lila

CC Madhya 2.35, Purport:

Viṣāda is also explained in the Bhakti-rasāmṛta-sindhu: "When one fails to achieve his desired goal of life and repents for all his offenses, there is a state of regret called viṣāda." The symptoms of avasāda are also explained: "One hankers to revive his original condition and inquires how to do so. There are also deep thought, heavy breathing, crying and lamentation, as well as a changing of the bodily color and drying up of the tongue."

In the Bhakti-rasāmṛta-sindhu thirty-three such destructive symptoms are mentioned. They are expressed in words, in the eyebrows and in the eyes. These symptoms are called vyabhicārī bhāva, destructive ecstasy. If they continue, they are sometimes called sañcārī, or continued ecstasy.

CC Madhya 14.181, Translation:

“"Agitated by tears, Śrīmatī Rādhārāṇī"s eyes were tinged with red, just like the eastern horizon at sunrise. Her lips began to move with jubilation and lusty desire. Her eyebrows curved, and Her lotuslike face smiled mildly. Seeing Rādhārāṇī’s face exhibit such emotion, Lord Śrī Kṛṣṇa felt a million times happier than when He embraced Her. Indeed, Lord Śrī Kṛṣṇa's happiness is not at all mundane.’”

CC Madhya 14.190, Translation:

“When Śrīmatī Rādhārāṇī stands before Kṛṣṇa, She stands bent in three places—Her neck, waist and legs—and Her eyebrows dance.

CC Madhya 14.192, Translation:

“"When the bodily features are delicate and expertly curved, and when the eyebrows are very beautifully agitated, the ornament of feminine charm, called lalita alaṅkāra, is manifest."

CC Madhya 14.194, Translation:

“"When Śrīmatī Rādhārāṇī was decorated with the ornament of lalita alaṅkāra, just to increase Śrī Kṛṣṇa"s love, an attractive curve was manifested by Her neck, knees and waist. This was brought about by Her timidity and apparent desire to avoid Kṛṣṇa. The flickering movements of Her eyebrows could conquer the powerful bow of Cupid. To increase the joy of Her beloved, Her body was decorated with the ornaments of lalita alaṅkāra.’

CC Madhya 19.183-184, Purport:

Madhura-rati, the conjugal relationship experienced between the Supreme Personality of Godhead and the young damsels of Vrajabhūmi, continuously exists in eight kinds of remembrances. This intimate relationship brought about by conjugal love produces movements of the eyebrows, glancing, sweet words and exchanges of joking words.

CC Madhya 21.129, Translation:

“Kṛṣṇa's face is the enjoyer king. That full-moon face makes His shark-shaped earrings and lotus eyes dance. His eyebrows are like bows, and His eyes are like arrows. His ears are fixed on the string of that bow, and when His eyes spread to His ears, He pierces the hearts of the gopīs.

CC Antya-lila

CC Antya 1.166, Translation:

“"O most beautiful friend, please accept the Supreme Personality of Godhead, who is standing before You full of transcendental bliss. The borders of His eyes roam from side to side, and His eyebrows move slowly like bumblebees on His lotuslike face. Standing with His right foot placed below the knee of His left leg, the middle of His body curved in three places, and His neck gracefully tilted to the side, He takes His flute to His pursed lips and moves His fingers upon it here and there."

CC Antya 1.171, Translation:

""When Śrīmatī Rādhārāṇī smiles, waves of joy flow over Her cheeks, and Her arched eyebrows dance like the bow of Cupid. Her glance is so enchanting that it is like a dancing bumblebee moving unsteadily due to intoxication. That bee has bitten the whorl of My heart.""

CC Antya 19.107, Purport:

"O collector of honey, Kṛṣṇa must be very sorry not to see us gopīs. Surely He is afflicted by memories of our pastimes. Therefore He has sent you as a messenger to satisfy us. Do not speak to us! All the women in the three worlds where death is inevitable—the heavenly, middle and lower planets—are very easily available to Kṛṣṇa because His curved eyebrows are so attractive. Moreover, He is always served very faithfully by the goddess of fortune. In comparison with her, we are most insignificant. Indeed, we are nothing. Yet although He is very cunning, Kṛṣṇa is also very charitable. You may inform Him that He is praised for His kindness to unfortunate persons and that He is therefore known as Uttamaśloka, one who is praised by chosen words and verses."

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 1:

In the fifth stage, called madhura-rati, there is a transcendental exchange of conjugal love between the lover and the beloved. It is at this stage that Kṛṣṇa and the damsels of Vraja glanced lovingly at one another, for on this platform there is an exchange of glances, movements of the eyebrows, pleasant words, attractive smiles, etc.

Besides these five primary rasas there are seven secondary rasas, which consist of laughing, wonder, chivalry, pity, anger, ghastliness and devastation. For example, Bhīṣma related to Kṛṣṇa as a warrior in the chivalrous rasa. Hiraṇyakaśipu, however, experienced an exchange of the ghastly and devastating rasas. The five primary rasas constantly remain within the heart of the pure devotee, and the seven secondary rasas sometimes appear and disappear to enrich the flavors and tastes of the primary ones. After enriching the primary rasas, they disappear.

Teachings of Lord Caitanya, Chapter 9:

Kṛṣṇa appears in the material world to satisfy His devotees. His qualities are so attractive that Kṛṣṇa Himself becomes eager to understand Himself. When He is fully decorated and stands with His body curved in three ways, with His eyebrows always moving and His eyes so attractive, the gopīs become enchanted. His special abode is at the top of the spiritual sky, and He resides there with His associates—the cowherd boys, the gopīs and all the goddesses of fortune. It is there that He is known as Madana-mohana.

There are many different pastimes of Kṛṣṇa, such as His pastimes in the forms of Vāsudeva and Saṅkarṣaṇa. In the material sky He performs pastimes as the first puruṣa incarnation, the creator of the material world. There are also pastimes in which He incarnates as a fish or a tortoise or takes the forms of Lord Brahmā and Lord Śiva, incarnations of the material qualities.

Teachings of Lord Caitanya, Chapter 10:

There is the full moon of His face, the full moons of His cheeks, the full moon of the sandalwood-pulp spot on His forehead, which is a half-moon, and the beautiful full moons of His fingernails and toenails. In this way there are twenty-four and a half moons, and Kṛṣṇa is the central figure of all of them.

The dancing movement of Kṛṣṇa's earrings, eyes and eyebrows is very attractive to the damsels of Vraja. Activities in devotional service increase the sense of devotional service. What else is there for two eyes to see beyond the face of Kṛṣṇa? Since one cannot sufficiently see Kṛṣṇa with only two eyes, one feels incapable and thus becomes bereaved. Such bereavement is slightly reduced when one criticizes the creative power of the creator. The unsatiated seer of Kṛṣṇa's face thus laments: “I do not have thousands of eyes but only two, and even these two eyes are disturbed by the movements of my eyelids. So it is to be understood that the creator of this body is not very intelligent.

Nectar of Devotion

Nectar of Devotion 16:

Above even the humor of love between Kṛṣṇa and His parents is the relationship of conjugal love. The Lord and the young gopīs exhibit this in different ways—glancing, moving the eyebrows, speaking very sweet words and exchanging smiles.

There is a statement in Govinda-vilāsa to this effect: "Śrīmatī Rādhārāṇī was looking for Kṛṣṇa very anxiously and almost disappointedly." When there is such an indirect expression of conjugal love, there is smiling, astonishment, enthusiasm, lamentation, anger, dread and sometimes ghastliness. These seven exchanges of conjugal love form another state of ecstatic love.

Nectar of Devotion 18:

Kṛṣṇa consciousness, one has to develop intense eagerness for achieving success. This intense eagerness is very nicely expressed by Bilvamaṅgala Ṭhākura in his book Kṛṣṇa-karṇāmṛta. He says, "I am eagerly waiting to see that boy of Vṛndāvana whose bodily beauty is captivating the whole universe, whose eyes are always bounded by black eyebrows and expanded like lotus petals, and who is always eagerly glancing over His devotees and therefore moving slightly here and there. His eyes are always moist, His lips are colored like copper, and through those lips there comes a sound vibration which drives one madder than a mad elephant. I want so much to see Him at Vṛndāvana!"

Nectar of Devotion 26:

They also meditated on Kṛṣṇa's blowing His flute and on all the cowherd boys' singing of the glories of the Lord." That is the description of the meditation which the gopīs used to perform.

Sometimes the gopīs would think about His soft nails, His moving eyebrows and His teeth, which were catechu-colored from chewing pan. One description was given by a gopī to her friend: "My dear friend, just see how the enemy of Agha has assumed such wonderful features! His brows are just like the brows of Cupid, and they are moving just as though they were dancing. The tips of His nails are so soft—it is as if they were dried bamboo leaves. His teeth are reddish, and so it appears that He has assumed a feature of anger. Under the circumstances, where is the chance for a young girl not to be attracted by such beautiful features and not to be afraid of becoming a victim to such beauty?"

Nectar of Devotion 31:

The symptoms of ecstatic love are sometimes grouped under four headings—namely generation, conjunction, aggregation and satisfaction.

Kṛṣṇa once told Rādhārāṇī, "My dear friend, when You tried to meet Me alone in the morning, Your friend Mekhalā remained hungry with envy. Just look at her!" When Kṛṣṇa was joking with Rādhārāṇī in this way, Rādhārāṇī moved Her beautiful eyebrows crossly. Rūpa Gosvāmī prays that everyone may become blessed by this movement of Śrīmatī Rādhārāṇī's eyebrows. This is an instance of the generation of malice in ecstatic love of Kṛṣṇa.

One night, after the Pūtanā demon had been killed, baby Kṛṣṇa could be seen playing upon her breast. Upon seeing this, Yaśodā became stunned for some time. This is an example of a conjunction of various symptoms of ecstatic love. The conjunction can be auspicious or inauspicious.

Nectar of Devotion 31:

Once when Śrīmatī Rādhārāṇī was standing on the bank of the Yamunā River in the forest of Vṛndāvana, She was attacked by Kṛṣṇa, who was stronger than She. Although She externally expressed a disturbed mood from this incident, within Herself She was smiling and feeling great satisfaction. Externally She moved Her eyebrows and made a show of rejecting Kṛṣṇa. In this mood Rādhārāṇī looked very beautiful, and Śrīla Rūpa Gosvāmī glorifies Her beauty. This is an instance of exhibiting varying feelings in ecstatic love, although the cause is one only—Kṛṣṇa.

Nectar of Devotion 33:

When Jaṭilā, the mother of Abhimanyu, saw Kṛṣṇa wearing a necklace, she could understand that the jeweled ornament had been given to Him by Rādhārāṇī. She therefore became absorbed in anger and began to move her eyebrows, expressing her anger in ecstatic love.

Nectar of Devotion 33:

In such a transcendental angry mood sometimes sarcastic remarks, unfavorable glances and insulting words are exhibited. Sometimes there are other symptoms, like rubbing of the two hands, clacking of the teeth, clamping of the lips, moving of the eyebrows, scratching of the arms, lowering of the head, rapid breathing, uttering of strong words, nodding of the head, yellowishness at the corners of the eyes, and trembling lips. Sometimes the eyes turn red, and sometimes they fade. And there are sometimes chastisement and silence. All these symptoms of anger may be divided into two parts: constitutional and unconstitutional, or permanent and temporary symptoms. Sometimes great emotion, bewilderment, pride, frustration, illusion, impotence, jealousy, dexterity, negligence and signs of hard labor are also manifest as unconstitutional symptoms.

Nectar of Devotion 34:

The particular type of ecstatic loving sentiment that develops within the heart of a particular devotee is considered to be vibhāva. And the resultant manifestations such as moving of the eyebrows, fear, astonishment and smiling, which have been explained hereinbefore, are called anubhāva. The different causes for developing anubhāva and vibhāva are called steady ecstasy, or sañcāri-bhāva.

Whenever there is a recitation of poetry or a dramatic play on the different pastimes of Kṛṣṇa, the audience develops different kinds of transcendental loving service for the Lord. They enjoy different types of vibhāva, anubhāva and sañcāri-bhāva.

Nectar of Devotion 37:

Devotees such as Mahārāja Parīkṣit and Uddhava are all situated in ecstatic attraction on the basis of affection, and in that state of affection a feeling of friendship becomes manifest. When Uddhava was freed from all material contamination, he saw the Lord, and his throat became choked up, and he could not speak. By the movements of his eyebrows alone he was embracing the Lord. Such ecstatic love has been divided by great scholars into two groups—addition and subtraction. If a devotee is not directly associated with the Lord, it is called subtraction. In this state of love, one is constantly fixed with his mind at the lotus feet of the Lord. A devotee in this state becomes very eager to learn of the transcendental qualities of the Lord. The most important business of such a devotee is attaining the association of the Lord.

Nectar of Devotion 43:

Sometimes He tries to walk, taking step by step, and sometimes He talks very sweetly, in broken language. These are some of the symptoms of His middle kaumāra age. He is thus described when mother Yaśodā once saw Him in His middle kaumāra age: His scattered hairs were touching His eyebrows, and His eyes were restless, but He could not express His feelings with proper words; still, when He was talking, His talk was so nice and sweet to hear. When mother Yaśodā looked at His little ears and saw Him naked, trying to run very quickly with His little legs, she was merged into the ocean of nectar. Kṛṣṇa's ornaments at this age are a pearl hanging from the septum of His nose, butter on His lotuslike palms, and some small bells hanging from His waist. It is stated that when mother Yaśodā saw that the child was moving, ringing the bells on His waist, smiling at her with a pearl between His nostrils and with butter on His hands, she became wonderfully pleased to see her little child in that fashion.

Nectar of Devotion 43:

In this connection mother Yaśodā once told Mukharā, her maidservant,"Just look at Kṛṣṇa looking stealthily toward all sides and slowly stepping forward from the bushes. It appears that He is coming just to steal the butter. Don't expose yourself or He may understand that we are looking toward Him. I want to enjoy the sight of His eyebrows moving in this cunning way, and I want to see His fearful eyes and beautiful face."

In enjoying Kṛṣṇa's attitude of stealing butter very stealthily, mother Yaśodā experienced the ecstasy of maternal love by smelling His head, sometimes patting His body with her hand, sometimes offering blessings, sometimes ordering Him, sometimes gazing at Him, sometimes maintaining Him and sometimes giving Him good instructions not to become a thief. Such activities are in maternal ecstatic love.

Nectar of Devotion 44:

In the Lalita-mādhava, Rūpa Gosvāmī explains that the movements of Kṛṣṇa's eyebrows are just like the Yamunā and that the smiling of Rādhārāṇī is just like the moonshine. When the Yamunā and the moonshine come in contact on the bank of the river, the water tastes just like nectar, and drinking it gives great satisfaction. It is as cooling as piles of snow. Similarly, in the Padyāvalī, one constant companion of Rādhārāṇī says, "My dear moon-faced Rādhārāṇī, Your whole body appears very content, yet there are signs of tears in Your eyes. Your speech is faltering, and Your chest is also heaving. By all these signs I can understand that You must have heard the blowing of Kṛṣṇa's flute, and as a result of this, Your heart is now melting."

Nectar of Devotion 44:

"Just a little distance away from Kṛṣṇa was mother Yaśodā, and Kṛṣṇa was surrounded by all of His friends. In front of His eyes was Candrāvalī, and, at the same time, on a chunk of stone in front of the entrance to Vraja stood the demon known as Vṛṣāsura. But even in such circumstances, when Kṛṣṇa saw Rādhārāṇī standing just behind a bush of many creepers, immediately His beautiful eyebrows moved just like lightning toward Her."

Another instance is described as follows: "On one side of the courtyard the dead body of Śaṅkhāsura was lying, surrounded by many jackals. On another side were many learned brāhmaṇas who were all self-controlled. They were offering nice prayers, which were as soothing as the cool breeze in summer. In front of Kṛṣṇa, Lord Baladeva was standing, causing a cooling effect. But even amid all these different circumstances of soothing and disturbing effects, the lotus flower of ecstatic conjugal love that Kṛṣṇa felt for Rādhārāṇī could not wither."

Nectar of Devotion 49:

There is the following example of a mixture of parental love and laughter. A friend of mother Yaśodā told her, "My dear Yaśodā, your son has very cunningly stolen a lump of butter from my home. And to make me blame my own son for His mischief, He has smeared some of the butter on my son's face while he was sleeping!" Upon hearing this, mother Yaśodā shook her curved eyebrows. She could only look at her friend with a smiling face. May mother Yaśodā bless everyone with this smiling attitude. In this example the whole is the parental love, and the part is the laughter.

Nectar of Devotion 49:

The following illustrates a mixture of several feelings. When one of the consort friends of Candrāvalī saw that Kṛṣṇa was preparing to fight with the Vṛṣāsura demon, she began to think, "How wonderful Kṛṣṇa is! His mind is captivated by the eyebrows of Candrāvalī in a smiling spirit, His snakelike arms are on the shoulder of His friend, and at the same time He is roaring like a lion to encourage Vṛṣāsura to fight with Him!" This is an example of conjugal love, fraternity and chivalry. The conjugal love is taken here as the whole, and the fraternity and chivalry are taken as the parts.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

When the vital force is lifted to the cerebellum, there is every chance of this force bursting out from the eyes, nose, ears, etc., as these are places which are known as the seventh orbit of the vital force. But the yogīs can block out these holes by complete suspension of air. The yogī then concentrates the vital force in the middle position, that is, between the eyebrows. At this position, the yogī can think of the planet into which he wants to enter after leaving the body. He can then decide whether he wants to go to the abode of Kṛṣṇa in the transcendental Vaikuṇṭhas from which he will not be required to descend into the material world, or to travel to higher planets in the material universe. The perfect yogī is at liberty to do either.

Easy Journey to Other Planets 1:

At the critical time of death, one can place the vital force between the two eyebrows and decide where he wants to go. If he is reluctant to maintain any connection with the material world, he can, in less than a second, reach the transcendental Vaikuṇṭha and appear there completely in his spiritual body which will be suitable for him in the spiritual atmosphere. He has simply to desire to leave the material world in both finer and grosser forms and then move the vital force to the topmost part of the skull and leave the body from the hole in the skull called the brahma-randhra. This is the highest perfection in the practice of yoga.

Krsna, The Supreme Personality of Godhead

Krsna Book 32:

Kṛṣṇa was so kind to the gopīs that instead of sitting in their hearts to be appreciated in yogic meditation, He seated Himself by their sides. By seating Himself outside, He showed special favor to the gopīs, who were the selected beauties of all creation. Having gotten their most beloved Lord, the gopīs began to please Him by moving their eyebrows and smiling, and also by suppressing their anger. Some of them took His lotus feet in their laps and massaged them. And while smiling, they confidentially expressed their suppressed anger and said, “Dear Kṛṣṇa, we are ordinary women of Vṛndāvana, and we do not know much about Vedic knowledge—what is right and what is wrong. We therefore put a question to You, and since You are very learned, You can answer it properly. In dealings between lovers, we find that there are three classes of men. One class simply receives, another class reciprocates favorably, even if the lover is very contrary, and the third class neither acts contrary nor answers favorably in dealings of love.

Krsna Book 33:

While Kṛṣṇa and the gopīs danced, they displayed extraordinary bodily features. The movements of their legs, their placing their hands on one another, the movements of their eyebrows, their smiling, the movements of the gopīs' breasts, clothes and earrings, their cheeks, their hair with flowers—as Kṛṣṇa and the gopīs sang and danced these combined to appear like clouds, thunder, snow and lightning. Kṛṣṇa's bodily features appeared just like a group of clouds, the gopīs' songs were like thunder, their beauty appeared to be just like lightning in the sky, and the drops of perspiration visible on their faces appeared like falling snow. In this way, the gopīs and Kṛṣṇa fully engaged in dancing.

Krsna Book 35:

The gopīs used to discuss Kṛṣṇa amongst themselves, and their talks were as follows. "My dear friends," one gopī said, "do you know that when Kṛṣṇa lies on the ground He rests on His left elbow, and His head rests on His left hand? He moves His attractive eyebrows while playing His flute with His delicate fingers, and the sound He produces creates such a nice atmosphere that the denizens of the heavenly planets, who travel in space with their wives and beloveds, stop their airplanes, for they are stunned by the vibration of the flute. The wives of the demigods who are seated in the planes then become very much ashamed of their singing and musical qualifications. Not only that, but they become afflicted with conjugal love, and their hair and tight clothes immediately loosen."

Krsna Book 47:

Perhaps you have come here to canvass again or to take us there. But why should Kṛṣṇa expect us to go there? He is greatly qualified to entice all other girls, not only in Vṛndāvana or Mathurā but all over the universe. His wonderfully enchanting smile is so attractive and the movements of His eyebrows are so beautiful that He can call for any woman from the heavenly, middle or Plutonic planets. Even Mahā-Lakṣmī, the greatest of all goddesses of fortune, hankers to render Him some service. In comparison to all these women of the universe, what are we? We are very insignificant.

“Kṛṣṇa advertises Himself as magnanimous, and He is praised by great saints. His qualifications would be perfectly utilized if He would only show us some mercy, for we are so much downtrodden and neglected by Him. You poor messenger, you are only a less intelligent servant. You do not know much about Kṛṣṇa, how ungrateful and hardhearted He has been, not only in this life but in His previous lives also.

Krsna Book 48:

In the meantime, Kubjā took her bath and smeared her body with sandalwood pulp. She dressed herself with nice garments, valuable jewelry, ornaments and flower garlands. After chewing betel nut and other intoxicating eatables and spraying herself with scents, she appeared before Kṛṣṇa. Her smiling glance and moving eyebrows were full of feminine bashfulness as she stood gracefully before Lord Kṛṣṇa, who is known as Mādhava, the husband of the goddess of fortune. When Kṛṣṇa saw Kubjā hesitating to come before Him, He immediately caught hold of her hand, which was decorated with bangles. With great affection, He dragged her near Him and made her sit by His side. Simply by having previously supplied pulp of sandalwood to the Supreme Lord, Kṛṣṇa, Kubjā became free from all sinful reactions and eligible to enjoy with Him. She then took Kṛṣṇa's lotus feet and placed them on her breasts, which were burning with the blazing fire of lust. By smelling the fragrance of Kṛṣṇa's lotus feet, she was immediately relieved of all lusty desires.

Krsna Book 51:

Kālayavana was fortunate enough to see the lines of Śrīvatsa, a particular impression on the chest of Śrī Kṛṣṇa, and the Kaustubha jewel He was wearing. Kālayavana saw Him, however, in His Viṣṇu form, with a well-built body, four hands, and eyes like the petals of a newly blooming lotus. Kṛṣṇa appeared blissful, with a handsome forehead and beautiful smiling face, restless eyebrows and moving earrings. Before seeing Kṛṣṇa, Kālayavana had heard about Him from Nārada, and now the descriptions of Nārada were confirmed. Kālayavana noticed Kṛṣṇa's specific marks and the jewels on His chest, His beautiful garland of lotus flowers, His lotuslike eyes and similar beautiful bodily features. He concluded that this beautiful personality must be Vāsudeva, for every description he had previously heard from Nārada was substantiated by the presence of Kṛṣṇa. Kālayavana was astonished to see Kṛṣṇa passing through his army without any weapon in His hands and without any chariot.

Krsna Book 61:

They exhibited their feminine characteristics by smiling and moving their eyebrows, thus shooting sharp arrows of conjugal love just to awaken Kṛṣṇa's lusty desires for them. Still, they could not arouse Kṛṣṇa's mind or His sexual appetite. This means that Kṛṣṇa never had any sexual relations with any of His many wives, save and except to beget children.

The queens of Dvārakā were so fortunate that they got Lord Śrī Kṛṣṇa as their husband and personal companion, although He is not approachable by exalted demigods like Brahmā. Lord Kṛṣṇa and His queens remained together as husband and wife, and Kṛṣṇa, as an ideal husband, treated them in such a way that at every moment there was an increase of transcendental bliss in their smiling exchanges, talking and mixing together. Each and every wife had hundreds and thousands of maidservants, yet when Kṛṣṇa entered the palaces of His thousands of wives, each one of them used to receive Kṛṣṇa personally by seating Him in a nice chair, worshiping Him with all requisite paraphernalia, personally washing His lotus feet, offering Him betel nuts, massaging His legs to relieve them of fatigue, fanning Him to make Him comfortable, offering all kinds of scented sandalwood pulp, oils and aromatics, putting flower garlands on His neck, dressing His hair, getting Him to lie down on the bed and assisting Him in taking His bath.

Krsna Book 66:

After this, out of the fire came a great demoniac form, whose hair, beard and mustache were exactly the color of hot copper. This form was very big and fierce. As the demon arose from the fire, cinders of fire emanated from the sockets of his eyes. The giant fiery demon appeared still more fierce due to the movements of his eyebrows. He exhibited long, sharp teeth and, sticking out his long tongue, licked his upper and lower lips. He was naked, and he carried a big trident, blazing like fire. After appearing from the fire of sacrifice, he stood wielding the trident in his hand. Instigated by Sudakṣiṇa, the demon proceeded toward the capital city, Dvārakā, with many hundreds of ghostly companions, and it appeared that he was going to burn all outer space to ashes. The surface of the earth trembled because of his striking steps. When he entered the city of Dvārakā, all the residents panicked, just like animals in a forest fire.

Krsna Book 67:

By nature young women are apt to enjoy everything with laughter and joking, and when the gorilla came before them they did not take him seriously but simply laughed at him. However, the gorilla was so rude that even in the presence of Balarāma he began to show the lower part of his body to the women, and sometimes he would come forward to show his teeth while moving his eyebrows. He disrespected the women, even in the presence of Balarāma. Lord Balarāma's name suggests not only that He is very powerful but that He takes pleasure in exhibiting extraordinary strength. So He took a stone and threw it at Dvivida. The gorilla, however, artfully avoided being struck by the stone. In order to insult Balarāma, the gorilla took away the earthen pot in which the vāruṇī was kept. Dvivida, being thus intoxicated with his limited strength, began to tear off all the valuable clothes worn by Balarāma and the accompanying young girls. He was so puffed up that he thought Balarāma could not do anything to chastise him, and he continued to offend Balarāmajī and His companions.

Krsna Book 87:

On the top of the head is the temple called Vāsudeva. This is the process of meditation on the Lord's situation in the different parts of the body, but for those who are not Vaiṣṇavas, great sages recommend meditation on the bodily concept of life—meditation on the intestines, on the heart, on the throat, on the eyebrows, on the forehead and then on the top of the head. Some of the sages in the disciplic succession from the great saint Aruṇa meditate on the heart, because the Supersoul stays within the heart along with the living entity. This is confirmed in the Bhagavad-gītā, Fifteenth Chapter, wherein the Lord states, “I am situated in everyone's heart.”

Krsna Book 87:

The personified Vedas continued: "The influence of time—past, present and future—and the material miseries, such as excessive heat, excessive cold, birth, death, old age and disease, are all simply the movements of Your eyebrows. Everything is working under Your direction." It is said in the Bhagavad-gītā that all material activity is going on under the direction of the Supreme Personality of Godhead, Kṛṣṇa. The Vedas continued: "All the conditions of material existence are opposing elements for persons who are not surrendered unto You. But for those who are surrendered souls and are in full Kṛṣṇa consciousness, these things cannot be a source of fear." When Lord Nṛsiṁha-deva appeared, Prahlāda Mahārāja was never afraid of Him, whereas his atheist father was immediately faced with death personified and was killed.

Page Title:Eyebrows (CC and Other Books)
Compiler:Visnu Murti, RupaManjari
Created:31 of May, 2012
Totals by Section:BG=0, SB=0, CC=13, OB=31, Lec=0, Con=0, Let=0
No. of Quotes:44