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In general (Books)

Srimad-Bhagavatam

SB Canto 1

SB 1.8.20, Purport:

Even the greatest philosophical speculators cannot have access to the region of the Lord. It is said in the Upaniṣads that the Supreme Truth, the Absolute Personality of Godhead, is beyond the range of the thinking power of the greatest philosopher. He is unknowable by great learning or by the greatest brain. He is knowable only by one who has His mercy. Others may go on thinking about Him for years together, yet He is unknowable. This very fact is corroborated by the Queen, who is playing the part of an innocent woman. Women in general are unable to speculate like philosophers, but they are blessed by the Lord because they believe at once in the superiority and almightiness of the Lord, and thus they offer obeisances without reservation. The Lord is so kind that He does not show special favor only to one who is a great philosopher. He knows the sincerity of purpose. For this reason only, women generally assemble in great number in any sort of religious function. In every country and in every sect of religion it appears that the women are more interested than the men. This simplicity of acceptance of the Lord's authority is more effective than showy insincere religious fervor.

SB 1.11.14, Purport:

Such places, along with the marketplace and public meeting places, were thoroughly cleansed. From the above description, it appears that the city of Dvārakādhāma was considerably big, containing many highways, streets and public meeting places with parks, gardens and reservoirs of water, all very nicely decorated with flowers and fruits. And to welcome the Lord such flowers and fruits with unbroken seeds of grain were also strewn over the public places. Unbroken seeds of grain or fruits in the seedling stage were considered auspicious, and they are still so used by the Hindus in general on festival days.

SB 1.16.20, Purport:

The degradation of the human instinct begins from the mlecchas, and the caṇḍāla state of life is the last word in human degradation. All the above terms mentioned in the Vedic literatures are never meant for any particular community or birth. They are different qualifications of human beings in general. There is no question of birthright or community. One can acquire the respective qualifications by one's own efforts, and thus the son of a Vaiṣṇava can become a mleccha, or the son of a caṇḍāla can become more than a brāhmaṇa, all in terms of their association and intimate relation with the Supreme Lord.

SB 1.16.26-30, Purport:

In the Bhagavad-gītā the Lord states that He wants every soul to surrender unto Him only, and He assures everyone that if one does so He will give protection from the reactions of all sins. Unsurrendered souls are not devotees of the Lord, and thus there is no particular protection for everyone in general. For the devotees He has all good wishes, and for those who are actually engaged in loving transcendental service of the Lord, He gives particular attention. He gives direction to such pure devotees to help them discharge their responsibilities on the path back to Godhead. By equality (10), the Lord is equally kind to everyone, as the sun is equal in distributing its rays over everyone. Yet there are many who are unable to take advantage of the sun's rays.

SB Canto 3

SB 3.1.18, Purport:

Such forms of the Lord have unlimited potency, the same as that of the Lord Himself. There is no difference between the potencies of the arcā and those of the personal forms of the Lord. The example of the postbox and post office may be applied here. The little postboxes distributed all over the city have the same potency as the postal system in general. The duty of the post office is to carry letters from one place to another. If one puts letters in postboxes authorized by the general post office, the function of carrying letters is performed without a doubt. Similarly, the arcā-mūrti can also deliver the same unlimited potency of the Lord as when He is personally present. Vidura, therefore, could see nothing but Kṛṣṇa in the different arcā forms, and ultimately he was able to realize Kṛṣṇa alone and nothing else.

SB 3.16.25, Purport:

The cursing of Jaya and Vijaya is here repented. Now the Kumāras are thinking in terms of their position in the modes of passion and ignorance, and they are prepared to accept any kind of punishment from the Lord. In general, when dealing with devotees, we should not try to find faults. In Bhagavad-gītā also it is confirmed that the devotee who faithfully serves the Supreme Lord, even if found to commit a gross mistake, should be considered a sādhu, or saintly person. Due to former habits he may commit some wrong, but because he is engaged in the service of the Lord, that wrong should not be taken very seriously.

SB 3.22.38, Translation:

In reply to questions asked by certain sages, he (Svāyambhuva Manu), out of compassion for all living entities, taught the diverse sacred duties of men in general and the different varṇas and āśramas.

SB 3.28.5, Purport:

The yogic practices in general and haṭha-yoga in particular are not ends in themselves; they are means to the end of attaining steadiness. First one must be able to sit properly, and then the mind and attention will become steady enough for practicing yoga. Gradually, one must control the circulation of vital air, and with such control he will be able to withdraw the senses from sense objects. In the previous verse it is stated that one must observe celibacy. The most important aspect of sense control is controlling sex life. That is called brahmacarya. By practicing the different sitting postures and controlling the vital air, one can control and restrain the senses from unrestricted sense enjoyment.

SB Canto 4

SB 4.7.54, Translation:

The Lord continued: One who does not consider Brahmā, Viṣṇu, Śiva or the living entities in general to be separate from the Supreme, and who knows Brahman, actually realizes peace; others do not.

SB 4.20.14, Purport:

Similarly, if a spiritual master cannot direct his disciples to become free of sinful activities, he becomes responsible for their sinful acts. These subtle laws of nature are unknown to the present leaders of society. Since the leaders of society have a poor fund of knowledge and the citizens in general are rogues and thieves, there cannot be an auspicious situation for human society. At the present moment the whole world is full of such an incompatible combination of state and citizens, and therefore there is constant tension, war and anxiety as an inevitable result of such social conditions.

SB 4.24.38, Purport:

When the living entity is born with this material world—especially as a human being—he has several obligations unto the demigods, unto the saintly persons and unto living entities in general. As enjoined in the śāstras: devarṣi-bhūtāpta-nṛṇāṁ pitṟṇām (SB 11.5.41). Thus one has an obligation to one's forefathers, the previous hierarchy. Lord Śiva prays to Lord Aniruddha to give him strength so he can become free from all obligation to the Pitās, demigods, general living entities and saintly persons and completely engage himself in the devotional service of the Lord. As stated:

SB 4.26.26, Purport:

Both man and woman desire one another; that is the basic principle of material existence. Women in general always keep themselves beautiful so that they can be attractive to their lusty husbands. When a lusty husband comes before his wife, the wife takes advantage of his aggressive activities and enjoys life. Generally when a woman is attacked by a man-whether her husband or some other man—she enjoys the attack, being too lusty. In other words, when one's intelligence is properly utilized, both the intellect and the intelligent person enjoy one another with great satisfaction. As stated in Śrīmad-Bhāgavatam (7.9.45):

SB 4.27.1, Purport:

The husband should engage in devotional service, and the wife should be faithful and religious according to the Vedic injunctions. Such a combination is very good. However, if the husband becomes too much attracted to the wife due to sex, the position becomes very dangerous. Women in general are very much sexually inclined. Indeed, it is said that a woman's sex desire is nine times stronger than a man's. It is therefore a man's duty to keep a woman under his control by satisfying her, giving her ornaments, nice food and clothes, and engaging her in religious activities. Of course, a woman should have a few children and in this way not be disturbing to the man. Unfortunately, if the man becomes attracted to the woman simply for sex enjoyment, then family life becomes abominable.

SB Canto 5

SB 5.14.46, Purport:

The meat-eating demons are the government officials, and the pricking thorns are the impediments of material life. The little taste experienced in sex is our desire to enjoy another's wife, and the flies are the guardians of women, like the husband, father-in-law, mother-in-law and so forth. The creeper itself is women in general. The lion is the wheel of time, and the herons, crows and vultures are so-called demigods, pseudo svāmīs, yogīs and incarnations. All of these are too insignificant to give one relief. The swans are the perfect brāhmaṇas, and the monkeys are the extravagant śūdras engaged in eating, sleeping, mating and defending. The trees of the monkeys are our households, and the elephant is ultimate death. Thus all the constituents of material existence are described in this chapter.

SB 5.19.5, Purport:

Kṛpaṇas, those who are not advanced in spiritual knowledge and who are therefore just the opposite of brāhmaṇas, generally take to family life, which is a concession for sex. Thus they enjoy sex again and again, although that sex is followed by many tribulations. This is a warning to devotees. To teach this lesson to devotees and to human society in general, Lord Śrī Rāmacandra, although the Supreme Personality of Godhead Himself, underwent a series of tribulations because He accepted a wife, mother Sītā. Lord Rāmacandra underwent these austerities, of course, only to instruct us; actually He never has any reason to lament for anything.

SB Canto 6

SB 6.5.37, Purport:

Everyone is indebted to the demigods, to living entities in general, to his family, to the pitās and so on, but if one fully surrenders to Kṛṣṇa, Mukunda, who can give one liberation, even if one performs no yajñas, one is freed from all debts. Even if one does not repay his debts, he is freed from all debts if he renounces the material world for the sake of the Supreme Personality of Godhead, whose lotus feet are the shelter of everyone. This is the verdict of the śāstra. Therefore Nārada Muni was completely right in instructing the sons of Prajāpati Dakṣa to renounce this material world immediately and take shelter of the Supreme Personality of Godhead.

SB 6.9 Summary:

When Indra learned about this, he beheaded Viśvarūpa, but he later regretted killing Viśvarūpa because Viśvarūpa was a brāhmaṇa. Although competent to neutralize the sinful reactions for killing a brāhmaṇa, Indra did not do so. Instead he accepted the reactions. Later, he distributed these reactions among the land, water, trees and women in general. Since the land accepted one fourth of the sinful reactions, a portion of the land turned into desert. The trees were also given one fourth of the sinful reactions, and therefore they drip sap, which is prohibited for drinking. Because women accepted one fourth of the sinful reactions, they are untouchable during their menstrual period. Since water was also infested with sinful reactions, when bubbles appear in water it cannot be used for any purpose.

SB Canto 7

SB 7.14.25, Translation:

During these periods of seasonal change, if one bathes in the Ganges, in the Yamunā or in another sacred place, if one chants, offers fire sacrifices or executes vows, or if one worships the Supreme Lord, the brāhmaṇas, the forefathers, the demigods and the living entities in general, whatever he gives in charity yields a permanently beneficial result.

SB 7.15.45, Purport:

Simply getting the weapon of jñāna is insufficient. One must sharpen the weapon by serving the spiritual master and adhering to his instructions. Then the candidate will get the mercy of the Supreme Personality of Godhead. In general warfare one must take help from his chariot and horses in order to conquer his enemy, and after conquering his enemies he may give up the chariot and its paraphernalia. Similarly, as long as one has a human body, one should fully use it to obtain the highest perfection of life, namely going back home, back to Godhead.

SB Canto 8

SB 8.9.9, Purport:

You were all born of a great ṛṣi, yet you are putting your faith in a woman who is loitering here and there like a prostitute, unprotected by father or husband. Women in general should not be trusted, and what to speak of a woman loitering like a prostitute?" The word kāminī is significant in this connection. Women, especially beautiful young women, invoke the dormant lusty desires of a man. Therefore, according to Manu-saṁhitā, every woman should be protected, either by her husband, by her father or by her grown sons. Without such protection, a woman will be exploited. Indeed, women like to be exploited by men. As soon as a woman is exploited by a man, she becomes a common prostitute. This is explained by Mohinī-mūrti, the Supreme Personality of Godhead.

SB Canto 9

SB 9.9.43, Purport:

"I offer my respectful obeisances to the Supreme Absolute Truth, Kṛṣṇa, who is the well-wisher of the cows and the brāhmaṇas as well as the living entities in general. I offer my repeated obeisances to Govinda, who is the pleasure reservoir for all the senses." A devotee of Kṛṣṇa is very much attached to brahminical culture. Indeed, an expert personality who knows who Kṛṣṇa is and what He wants is a real brāhmaṇa. Brahma jānātīti brāhmaṇaḥ. Kṛṣṇa is the Para-brahman, and therefore all Kṛṣṇa conscious persons, or devotees of Kṛṣṇa, are exalted brāhmaṇas. Khaṭvāṅga Mahārāja regarded the devotees of Kṛṣṇa as the real brāhmaṇas and the real light for human society. One who desires to advance in Kṛṣṇa consciousness and spiritual understanding must give the utmost importance to brahminical culture and must understand Kṛṣṇa (kṛṣṇāya govindāya). Then his life will be successful.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.64.31, Translation:

The Supreme Personality of Godhead—Lord Kṛṣṇa, the son of Devakī—who is especially devoted to the brāhmaṇas and who embodies the essence of religion, then spoke to His personal associates and thus instructed the royal class in general.

SB 11.20.4, Translation:

My dear Lord, in order to understand those things beyond direct experience—such as spiritual liberation or attainment of heaven and other material enjoyments beyond our present capacity—and in general to understand the means and end of all things, the forefathers, demigods and human beings must consult the Vedic literatures, which are Your own laws, for these constitute the highest evidence and revelation.

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 2.68, Translation:

The Bhāgavatam describes the symptoms and deeds of the incarnations in general and counts Śrī Kṛṣṇa among them.

CC Madhya-lila

CC Madhya 1.43, Purport:

There is a discussion of the differences between the mahā-bhāgavata and the ordinary devotee, the symptoms of philosophical speculation, the symptoms of self-worship, or ahaṅgrahopāsanā, the symptoms of devotional service, the symptoms of imaginary perfection, the acceptance of regulative principles, service to the spiritual master, the mahā-bhāgavata (liberated devotee) and service to him, service to Vaiṣṇavas in general, the principles of hearing, chanting, remembering and serving the lotus feet of the Lord, offenses in worship, offensive effects, prayers, engaging oneself as an eternal servant of the Lord, making friendships with the Lord and surrendering everything for His pleasure. There is also a discussion of rāgānugā-bhakti (spontaneous love of Godhead), of the specific purpose of becoming a devotee of Lord Kṛṣṇa, and a comparative study of other perfectional stages.

CC Madhya 8.79, Purport:

In general, love of Godhead is devoid of the intimacy of ownership. In the case of love in servitude, there is a want of confidence. There is a want of increased affection in the fraternal relationship, and even when this affection increases in the parental relationship, there is nonetheless a want of complete freedom. However, when one becomes a conjugal lover of Kṛṣṇa, everything lacking in the other relationships is completely manifest. Love of Godhead lacks nothing in the conjugal stage. The summary of this verse is that parental love of Godhead is certainly higher than fraternal love and that conjugal love is higher yet. It was when Śrī Caitanya Mahāprabhu requested Rāmānanda Rāya to go further that he came to the point of the conjugal relationship, which is the highest perfectional stage of transcendental love.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Prologue:

His mother and wife wept bitterly for His separation, but our hero, though soft in heart, was a strong person in principle. He left His little world in His house for the unlimited spiritual world of Kṛṣṇa with man in general.

After His sannyāsa, He was induced to visit the house of Advaita Prabhu in Śāntipura. Advaita managed to invite all His friends and admirers from Nadia and brought Śacīdevī to see her son. Both pleasure and pain invaded her heart when she saw her son in the attire of a sannyāsī. As a sannyāsī, Kṛṣṇa Caitanya put on nothing but a kaupīna and a bahirvāsa (outer covering). His head was without hair, and His hands bore a daṇḍa (stick) and a kamaṇḍalu (hermit's waterpot).

Teachings of Lord Caitanya, Chapter 1:

In general, attachment to Kṛṣṇa is of two kinds. The first kind is attachment with awe and veneration. Characterized by a lack of freedom, such attachment is exhibited in Mathurā and on the Vaikuṇṭha planets. In these abodes of the Lord, the flavor of transcendental loving service is restricted. But in Gokula (Vṛndāvana) love is freely exchanged, and although the cowherd boys and damsels of Vṛndāvana know that Kṛṣṇa is the Supreme Personality of Godhead, they do not show awe and veneration, because of the great intimacy of their relationship with Him through thick and thin. In the five principal transcendental relationships, awe and veneration are sometimes impediments to one's service to the Lord.

Teachings of Lord Caitanya, Chapter 3:

"What am I, and why am I suffering from the threefold miseries?" The threefold miseries are called ādhyātmika, ādhibhautika and ādhidaivika. The word ādhyātmika refers to those miseries caused by the body and mind. Sometimes the living entity suffers physically, and sometimes he is distressed mentally. Both are ādhyātmika miseries. We experience these miseries even in the womb of our mother. In general, there are many types of miseries that take advantage of the delicate human body and give us pain. Miseries inflicted by other living entities are called ādhibhautika. For example, bedbugs can make us miserable while we are sleeping. Cockroaches can also sometimes give us pain, and there are other living entities born on different planets who can cause us misery.

Teachings of Lord Caitanya, Chapter 16:

Further, he saw that a boar was also suffering, and, in another place, he saw a rabbit twitching in pain. All this made him feel very compassionate, and he began to think, "Who is the foolish man who has committed such sins?" In general, devotees of the Lord are compassionate toward the suffering living entities, and so what to speak of the great sage Nārada? He became very much aggrieved by this scene, and after proceeding a few steps he saw the hunter engaged in hunting with bow and arrows. The hunter's complexion was very black, and his eyes were red. It appeared to be dangerous just to see him standing there with his bow and arrows, looking just like an associate of Yamarāja, death. Seeing him, Nārada Muni entered deeper into the forest to approach him. As Nārada Muni passed through the forest, all the animals who were caught in the hunter's traps fled away.

Teachings of Lord Caitanya, Chapter 31:

The sages known as the śrutis, the personified Upaniṣads, also desired the post of the gopīs, and they also followed in the footsteps of the gopīs in order to attain that highest goal of life. This is confirmed in Śrīmad-Bhāgavatam (10.87.23), where it is said that in general sages control their mind and senses by practicing prāṇāyāma (control of the breathing process) and mystic yoga. Thus they try to merge into the Supreme Brahman. But this same goal is attained by atheists, who deny the existence of God, if they are killed by an incarnation of the Supreme Personality of Godhead. They also merge into the Brahman existence of the Supreme Lord. But the damsels of Vṛndāvana worship Śrī Kṛṣṇa, having been bitten by Him just as a person is bitten by a snake, for Kṛṣṇa's body is compared with the body of a snake.

Nectar of Devotion

Nectar of Devotion Preface:

It is described in the Caitanya-caritāmṛta that his accumulated savings in gold coins equaled millions of dollars and filled a large boat. He divided the money in a very exemplary manner, which should be followed by devotees in particular and by humanity in general. Fifty percent of his accumulated wealth was distributed to the Kṛṣṇa conscious persons, namely the brāhmaṇas and the Vaiṣṇavas; twenty-five percent was distributed to relatives; and twenty-five percent was kept against emergency expenditures and personal difficulties. Later on, when Sākara Mallika also proposed to retire, the Nawab was very much agitated and put him into jail. But Sākara Mallika, who was later to become Śrīla Sanātana Gosvāmī, took advantage of his brother's personal money, which had been deposited with a village banker, and escaped from the prison of Hussain Shah. In this way both brothers joined Lord Caitanya Mahāprabhu.

Nectar of Devotion 5:

In this way, we are indebted to the demigods, to the forefathers, to the sages, to the animals and to society in general. It is our duty to repay them all by proper discharge of service. But by the one stroke of devotional service, if someone gives up all obligations and simply surrenders unto the Supreme Personality of Godhead, he is no longer a debtor, nor obliged to any other source of benefit.

Nectar of Devotion 21:

Therefore there was a great fight, with Kṛṣṇa and the Pāṇḍavas on one side and all of the demigods on the other. Ultimately, Kṛṣṇa defeated all of them and took the pārijāta flower, which He presented to His queen. So, in regard to that occurrence, Kṛṣṇa told Nārada Muni, "My dear great sage of the demigods, now you can declare to the devotees in general, and to the nondevotees in particular, that in this matter of taking the pārijāta flower, all the demigods—the Gandharvas, the Nāgas, the demon Rākṣasas, the Yakṣas, the Pannagas—tried to defeat Me, but none could make Me break My promise to My queen."

Krsna, The Supreme Personality of Godhead

Krsna Book 6:

The child was completely washed with the urine of a cow, and the dust created by the hooves of the cows was thrown all over His body. This was all just to save little Kṛṣṇa from future inauspicious accidents. This incident gives us a clear indication of how important the cow is to the family, society and to living beings in general. The transcendental body of Kṛṣṇa did not require any protection, but to instruct us on the importance of the cow, the Lord was smeared over with cow dung, washed with the urine of a cow, and sprinkled with the dust upraised by the walking of the cows.

Krsna Book 20:

On the arrival of the autumn season, all the cows, deer, birds and females in general become pregnant, because in that season all the husbands generally become impelled by sex desire. Such pregnant females are exactly like the transcendentalists who, by the grace of the Supreme Lord, are bestowed with the benediction of their destinations in life. Śrīla Rūpa Gosvāmī has instructed in his Upadeśāmṛta that one should execute devotional service with great enthusiasm, patience and conviction and should follow the rules and regulations, keep oneself clean from material contamination and stay in the association of devotees.

Krsna Book 23:

They have so devotedly dedicated their lives to the Supreme Personality of Godhead, Kṛṣṇa, that they could easily do what is ordinarily so difficult: they gave up their family connections, which are just like a dark well for the continuation of material miseries.” Women in general, being very simple at heart, can very easily take to Kṛṣṇa consciousness, and when they develop love of Kṛṣṇa they can easily get liberation from the clutches of māyā, which are very difficult for even so-called intelligent and learned men to surpass.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.11:

This method requires no monetary expenditure, physical exertion, philosophical knowledge, or noble birth.

The differences between a demigod-worshipper and a devotee of Lord Kṛṣṇa are wide and numerous. In general, persons approach demigods only out of temporary material desires, whereas the devotees aim to re-establish their eternal loving relationship with the Supreme Lord. To that end the devotees offer Him worship, gifts, and anything they can collect, together with love and devotion, and the Lord accepts all these with relish. Such devotional offerings are free of any cravings for material benefit.

Renunciation Through Wisdom 4.2:

Only saintly souls can perceive the truth of these statements; those whose intelligence has been corrupted by Māyāvāda philosophy cannot understand.

In general, the monists cannot grasp the intricate philosophy of nondualism. So Dr. Radhakrishnan has spun out of his imagination a theory by which he tries to establish dualism in nondualism. When Dr. Radhakrishnan writes that we must surrender to "the Unborn, Beginningless, Eternal who speaks through Kṛṣṇa," he implies that it is the impersonal Brahman within Kṛṣṇa who is speaking about surrender. Once it is established that the impersonal Brahman can speak, then He must also possess the instrument of speech, namely the tongue. Thus we see that Dr. Radhakrishnan's whole concept of impersonalism is immediately undermined.

Sri Isopanisad

Sri Isopanisad 2, Purport:

A conditioned soul is accustomed to working for sense gratification—for his own selfish interest, immediate or extended. An ordinary man works for his own sense enjoyment, and when this principle of sense enjoyment is extended to include his society, nation or humanity in general, it assumes various attractive names such as altruism, socialism, communism, nationalism and humanitarianism. These "isms" are certainly very attractive forms of karma-bandhana (karmic bondage), but the Vedic instruction of Śrī Īśopaniṣad is that if one actually wants to live for any of the above "isms," he should make them God-centered. There is no harm in becoming a family man, or an altruist, a socialist, a communist, a nationalist or a humanitarian, provided that one executes his activities in relation with īśāvāsya, the God-centered conception.

Page Title:In general (Books)
Compiler:Visnu Murti, RupaManjari
Created:09 of Dec, 2011
Totals by Section:BG=0, SB=23, CC=3, OB=14, Lec=0, Con=0, Let=0
No. of Quotes:40