The impersonalists sometimes misunderstand devotional service in such a way that they divide Kṛṣṇa from His paraphernalia and pastimes. For example, the Bhagavad-gītā is spoken on the Battlefield of Kurukṣetra, and the impersonalists say that although Kṛṣṇa is of interest, the Battlefield of Kurukṣetra isn't. The devotees, however, also know that the Battlefield of Kurukṣetra by itself has nothing to do with their business, but in addition they know that "Kṛṣṇa" does not mean just Kṛṣṇa alone. He is always with His associates and paraphernalia. For instance, if someone says, "Give something to eat to the man with the weapons," the eating process is done by the man and not by the weapons. Similarly, in Kṛṣṇa consciousness, a devotee may be interested in the paraphernalia and locations—such as the Battlefield of Kurukṣetra—which are associated with Kṛṣṇa, but he is not concerned with simply any battlefield. He is concerned with Kṛṣṇa—His speech, His instructions, etc. It is because Kṛṣṇa is there that the battlefield is so important.
Not alone (Books)
Expressions researched:
"Not Krsna alone"
|"Not only He alone"
|"never alone"
|"never be alone"
|"never felt alone"
|"never find Krsna alone"
|"never find alone"
|"never leave me alone"
|"never left them alone"
|"never lives alone"
|"never remains alone"
|"not advisable to remain alone"
|"not alone"
|"not be alone"
|"not come alone"
|"not come here alone"
|"not coming alone"
|"not dance alone"
|"not decide alone"
|"not do in India alone"
|"not each man alone"
|"not enjoyed alone"
|"not enter the lake alone"
|"not exactly alone"
|"not go alone"
|"not indulge in living alone"
|"not leave Arjuna alone"
|"not leave these boys alone"
|"not live alone"
|"not mean He is alone"
|"not mean Krsna was alone"
|"not mean alone"
|"not mean he's coming alone"
|"not mean just Krsna alone"
|"not mean king is alone"
|"not mean the king alone"
|"not only coming alone"
|"not possible alone"
|"not possible for me alone"
|"not remain alone"
|"not require salvation alone"
|"not see Krsna alone"
|"not sit alone"
|"not speaking to Arjuna alone"
|"not stand alone"
|"not take place alone"
|"not that king is alone"
|"not the place alone"
|"not think alone"
|"not think living alone"
|"not want liberation alone"
|"not want to become alone"
|"not want to benefit alone"
|"not wish to go alone"
|"not worship Krsna alone"
|"not worship alone"
|"not write alone"
Bhagavad-gita As It Is
BG Chapters 1 - 6
Victory is always with persons like the sons of Pāṇḍu because Lord Kṛṣṇa is associated with them. And whenever and wherever the Lord is present, the goddess of fortune is also there because the goddess of fortune never lives alone without her husband. Therefore, victory and fortune were awaiting Arjuna, as indicated by the transcendental sound produced by the conchshell of Viṣṇu, or Lord Kṛṣṇa.
BG Chapters 13 - 18
For a sannyāsī, the first qualification should be fearlessness. Because a sannyāsī has to be alone without any support or guarantee of support, he has simply to depend on the mercy of the Supreme Personality of Godhead. If one thinks, "After I leave my connections, who will protect me?" he should not accept the renounced order of life. One must be fully convinced that Kṛṣṇa or the Supreme Personality of Godhead in His localized aspect as Paramātmā is always within, that He is seeing everything and He always knows what one intends to do. One must thus have firm conviction that Kṛṣṇa as Paramātmā will take care of a soul surrendered to Him. "I shall never be alone," one should think. "Even if I live in the darkest regions of a forest I shall be accompanied by Kṛṣṇa, and He will give me all protection." That conviction is called abhayam, fearlessness. This state of mind is necessary for a person in the renounced order of life.
Srimad-Bhagavatam
SB Canto 1
Bhīṣmadeva appreciated the all-merciful attitude of the Lord because He did not leave Arjuna alone, although He was disturbed by the sharpened arrows of Bhīṣmadeva, nor was He reluctant to come before Bhīṣma's deathbed, even though He was ill-treated by him on the battlefield. Bhīṣma's repentance and the Lord's merciful attitude are both unique in this picture.
All these women auspiciously glorified their lives despite their being without individuality and without purity. Their husband, the lotus-eyed Personality of Godhead, never left them alone at home. He always pleased their hearts by making valuable presentations.
The idea is that the renounced order of life, after a frustrated life of sentiment in the material world, may be the stepping stone on the path of self-realization, but real perfection of the path of liberation is attained when one is practiced to depend fully on the Supreme Personality of Godhead, who lives in everyone's heart as Paramātmā. One may live in the darkest jungle alone out of home, but a steadfast devotee knows very well that he is not alone. The Supreme Personality of Godhead is with him, and He can protect His sincere devotee in any awkward circumstance. One should therefore practice devotional service at home, hearing and chanting the holy name, quality, form, pastimes, entourage, etc., in association with pure devotees, and this practice will help one awaken God consciousness in proportion to one's sincerity of purpose. One who desires material benefit by such devotional activities can never depend on the Supreme Personality of Godhead, although He sits in everyone's heart.
SB Canto 2
A human being is required to accumulate daivī sampat, or spiritual assets; otherwise, the next alternative, āsurī sampat, or material assets, will overcome him disproportionately, and thus one will be forced into the entanglement of different miseries of the material world. A sannyāsī should always live alone, without company, and he must be fearless. He should never be afraid of living alone, although he is never alone. The Lord is residing in everyone's heart, and unless one is purified by the prescribed process, one will feel that he is alone. But a man in the renounced order of life must be purified by the process; thus he will feel the presence of the Lord everywhere and will have nothing to fear (such as being without any company). Everyone can become a fearless and honest person if his very existence is purified by discharging the prescribed duty for each and every order of life. One can become fixed in one's prescribed duty by faithful aural reception of Vedic instructions and assimilation of the essence of Vedic knowledge by devotional service to the Lord.
SB Canto 3
Balavān indriya-grāmo vidvāṁsam api karṣati (SB 9.19.17). It is said that the senses are so mad and strong that they can bewilder even the most sensible and learned man. Therefore it is advised that one should not indulge in living alone even with one's mother, sister or daughter. Vidvāṁsam api karṣati means that even the most learned also become victims of the sensuous urge. Maitreya hesitated to state this anomaly on the part of Brahmā, who was sexually inclined to his own daughter, but still he mentioned it because sometimes it so happens, and the living example is Brahmā himself, although he is the primeval living being and the most learned within the whole universe. If Brahmā could be a victim of the sexual urge, then what of others, who are prone to so many mundane frailties? This extraordinary immorality on the part of Brahmā was heard to have occurred in some particular kalpa, but it could not have happened in the kalpa in which Brahmā heard directly from the Lord t he four essential verses of Śrīmad-Bhāgavatam because the Lord blessed Brahmā, after giving him lessons on the Bhāgavatam, that he would never be bewildered in any kalpa whatsoever. This indicates that before the hearing of Śrīmad-Bhāgavatam he might have fallen a victim to such sensuality, but after hearing Śrīmad-Bhāgavatam directly from the Lord, there was no possibility of such failures.
Kṛṣṇa, of course, means Kṛṣṇa and His confidential devotees; Kṛṣṇa is not alone. When we speak of Kṛṣṇa, "Kṛṣṇa" means Kṛṣṇa in His name, in His form, in His qualities, in His abode and in His associates. Kṛṣṇa is never alone, for the devotees of Kṛṣṇa are not impersonalists. For example, a king is always associated with his secretary, his commander, his servant and so much paraphernalia. As soon as we accept Kṛṣṇa and His associates as our preceptors, no ill effects can destroy our knowledge. In the material world the knowledge which we acquire may change because of the influence of time, but nevertheless the conclusions received from Bhagavad-gītā, directly from the speeches of the Supreme Lord, Kṛṣṇa, can never change. There is no use interpreting Bhagavad-gītā; it is eternal.
SB Canto 4
Sometimes when we hear that great sages and devotees go to the forest and engage themselves in devotional service or meditation, we become surprised: how can one live in the forest and not be taken care of by anyone? But the answer, given by a great authority, Nārada Muni, is that such persons are well protected by the Supreme Personality of Godhead. Śaraṇāgati, or surrender, means acceptance or firm belief that wherever the surrendered soul lives he is always protected by the Supreme Personality of Godhead; he is never alone or unprotected. Dhruva Mahārāja's affectionate father thought his young boy, only five years old, to be in a very precarious position in the jungle, but Nārada Muni assured him, "You do not have sufficient information about the influence of your son." Anyone who engages in devotional service, anywhere within this universe, is never unprotected.
Brāhmaṇas, the topmost section of human society, are mostly devotees. They are generally unaware of the happenings within the material world because they are always busy in their activities for spiritual advancement. Nonetheless, when there is a calamity in human society, they cannot remain impartial. If they do not do something to relieve the distressed condition of human society, it is said that due to such neglect their spiritual knowledge diminishes. Almost all the sages go to the Himalayas for their personal benefit, but Prahlāda Mahārāja said that he did not want liberation alone. He decided to wait until he was able to deliver all the fallen souls of the world.
If a person wants to return home, back to Godhead, or wants to become a pure devotee (akāma), or wants some material prosperity (sakāma or sarva-kāma), or wants to merge into the existence of the Supreme Brahman effulgence (mokṣa-kāma), he is recommended to take to the path of devotional service and hear and chant of Lord Viṣṇu or of His devotee. This is the sum and substance of all Vedic literatures. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). The purpose of Vedic knowledge is to understand Kṛṣṇa and His devotees. Whenever we speak of Kṛṣṇa, we refer to His devotees also, for He is not alone. He is never nirviśeṣa or śūnya, without variety, or zero. Kṛṣṇa is full of variety, and as soon as Kṛṣṇa is present, there cannot be any question of void.
A king is always accompanied by his ministers, secretaries and commanders, and Lord Viṣṇu is also accompanied by His followers—the demigods, great sages, saintly persons and so on. He is never alone. Consequently there is no question of the Lord's being impersonal. He is always Himself, the Supreme Personality of Godhead, and His associates are also persons. From the description given in this verse, Garuḍa appears to belong to the Kinnara planet. The inhabitants of the Kinnara planet have the same features as Garuḍa. Their bodily features are like those of a human being, but they have wings. The word gīta-kīrtiḥ indicates that the inhabitants of Kinnaraloka are very expert in singing the glories of the Lord.
SB Canto 5
Under each Manu there are different kings who also execute the purpose of Lord Brahmā. It is understood from previous explanations that the father of Dhruva Mahārāja, King Uttānapāda, ruled over the universe because his elder brother, Priyavrata, practiced austerity from the very beginning of his life. Thus up to the point of the Pracetās, the kings of the universe were all descendants of Uttānapāda Mahārāja. Since there were no suitable kings after the Pracetās, Svāyambhuva Manu went to the Gandhamādana Hill to bring back his eldest son, Priyavrata, who was meditating there. Svāyambhuva Manu requested Priyavrata to rule over the universe. When he refused, Lord Brahmā descended from the supreme planetary system, known as Satyaloka, to request Priyavrata to accept the order. Lord Brahmā did not come alone. He came with other great sages like Marīci, Ātreya and Vasiṣṭha. To convince Priyavrata that it was necessary for him to follow the Vedic injunctions and accept the responsibility of ruling over the world, Lord Brahmā also brought with him the personified Vedas, his constant associates.
Remaining in that āśrama, the great King Bharata Mahārāja was now very careful not to fall victim to bad association. Without disclosing his past to anyone, he remained in that āśrama and ate dry leaves only. He was not exactly alone, for he had the association of the Supersoul. In this way he waited for death in the body of a deer. Bathing in that holy place, he finally gave up that body.
SB Canto 6
A king is not alone. He first has his spiritual master, the supreme guide. Then come his ministers, his kingdom, his fortifications, his treasury, his system of law and order, and his friends or allies. If these seven are properly maintained, the king is happy. Similarly, as explained in Bhagavad-gītā (dehino 'smin yathā dehe (BG 2.13)), the living entity, the soul, is within the material covering of the mahat-tattva, ego and pañca-tanmātrā, the five objects of sense gratification. When these seven are in proper order, the living entity is in a mood of pleasure. Generally when the associates of the king are quiet and obedient, the king can be happy. Therefore the great sage Aṅgirā Ṛṣi inquired about the King's personal health and the good fortune of his seven associates. When we inquire from a friend whether everything is well, we are concerned not only with his personal self but also with his family, his source of income, and his assistants or servants. All of them must be well, and then a person can be happy.
SB Canto 7
Another significant point in this verse is that by devotional service Prahlāda Mahārāja does not want to benefit alone. Rather, he prays to the Lord that all of us fallen souls in this material world may, by the grace of the Lord, engage in the service of His servant and thus be delivered. The grace of the Lord is not at all difficult for the Lord to bestow, and thus Prahlāda Mahārāja wants to save the whole world by spreading Kṛṣṇa consciousness.
SB Canto 8
Who in this world does not want to possess wealth, beauty and the social respectability that come from these opulences? People generally desire material enjoyment, material opulence and the association of aristocratic family members (bhogaiśvarya-prasaktānām (BG 2.44)). Material enjoyment entails money, beauty and the reputation they bring, which can all be achieved by the mercy of the goddess of fortune. The goddess of fortune, however, never remains alone. As indicated in the previous verse by the word bhagavat-parā, she is the property of the Supreme Personality of Godhead and is enjoyable only by Him. If one wants the favor of the goddess of fortune, mother Lakṣmī, because she is by nature bhagavat-parā one must keep her with Nārāyaṇa. The devotees who always engage in the service of Nārāyaṇa (nārāyaṇa-parāyaṇa) can easily achieve the favor of the goddess of fortune without a doubt, but materialists who try to get the favor of the goddess of fortune only to possess her for personal enjoyment are frustrated. Theirs is not a good policy.
Vāmanadeva asked Bali Mahārāja to go to the hellish planets, apparently just to show the entire universe how tolerant he was, and Bali Mahārāja did not hesitate to carry out the order. A devotee does not live alone. Of course, everyone lives with the Supreme Personality of Godhead, but because the devotee is engaged in His service, he actually does not live in any material condition. Bhaktivinoda Ṭhākura says, kīṭa janma hao yathā tuyā dāsa. Thus he prays to take birth as an insignificant insect in the association of devotees. Because devotees are engaged in the service of the Lord, anyone who lives with them also lives in Vaikuṇṭha.
SB Canto 9
Cyavana Muni was so old that he could not enter the lake alone. Thus the Aśvinī-kumāras caught hold of his body, and the three of them entered the lake.
Sri Caitanya-caritamrta
CC Adi-lila
Transcendental literature that strictly follows the Vedic principles and the conclusion of the Purāṇas and pāñcarātrika-vidhi can be written only by a pure devotee. It is not possible for a common man to write books on bhakti, for his writings will not be effective. He may be a very great scholar and may be expert in presenting literature in flowery language, but this is not at all helpful in understanding transcendental literature. Even if transcendental literature is written in faulty language, it is acceptable if it is written by a devotee, whereas so-called transcendental literature written by a mundane scholar, even if it is a very highly polished literary presentation, cannot be accepted. The secret in a devotee's writing is that when he writes about the pastimes of the Lord, the Lord helps him; he does not write alone. As stated in the Bhagavad-gītā (10.10), dadāmi buddhi-yogaṁ taṁ yena mām upayānti te. Since a devotee writes in service to the Lord, the Lord from within gives him so much intelligence that he sits down near the Lord and goes on writing books.
CC Madhya-lila
The Bhaṭṭācārya replied, "Do not go alone to see the Deity at the Jagannātha temple. It is better that You go with me or my men."
CC Antya-lila
Thus Paṇḍita Gosāñi fell into a dilemma. He was in such doubt that he could not decide alone what to do.
Other Books by Srila Prabhupada
Nectar of Devotion
When we speak of Kṛṣṇa, Kṛṣṇa is not alone. "Kṛṣṇa" means His name, His qualities, His fame, His friends, His paraphernalia, His entourage—all of these are included. When we speak of a king, it is to be understood that he is surrounded by ministers, secretaries, military commanders and many other people. Similarly, Kṛṣṇa is not impersonal. In His Vṛndāvana līlā especially, He is surrounded by the gopīs, the cowherd boys, His father, His mother and all the inhabitants of Vṛndāvana.
Krsna, The Supreme Personality of Godhead
"Dear Mother Devakī, within your womb is the Supreme Personality of Godhead, appearing along with all His plenary extensions. He is the original Personality of Godhead, appearing for our welfare. Therefore you should not be afraid of your brother, the King of Bhoja. Your son Lord Kṛṣṇa, who is the original Personality of Godhead, will appear for the protection of the pious Yadu dynasty. The Lord is appearing not alone but accompanied by His immediate plenary portion, Baladeva."
All the members of the family, namely Kṛṣṇa's mother Devakī, His father Vasudeva, and His chief wife Rukmiṇī, along with all other friends, relatives and residents of the palace, were very sorry when the citizens returned home without Kṛṣṇa. Because of their natural affection for Kṛṣṇa, they began to call Satrājit ill names, for he was the cause of Kṛṣṇa's disappearance. They went to worship the goddess Candrabhāgā, praying for the return of Kṛṣṇa. The goddess was satisfied by the prayers of the citizens of Dvārakā, and she immediately offered them her benediction. Simultaneously, Kṛṣṇa appeared on the scene, accompanied by His new wife, Jāmbavatī, and all the inhabitants of Dvārakā and relatives of Kṛṣṇa became joyful. The inhabitants of Dvārakā were as joyful as someone receiving a dear relative back from the dead. They had concluded that Kṛṣṇa had been put into great difficulties due to the fighting; therefore, they had become almost hopeless of His return. But when they saw that Kṛṣṇa had actually returned, not alone but with a new wife, Jāmbavatī, they immediately performed a ceremony of celebration.
Our Śyāmasundara is always very independent. He never comes under the control of anyone. We have all failed to control Him, and therefore we ask you, Is He keeping Himself well? I may inform you that Śyāmasundara is very fickle. His friendship is always temporary; it breaks even by slight agitation. But would you kindly explain why He is so unkind to me? Formerly He said that I alone am His dearmost wife. Does He remember this assurance? Anyway, you are welcome. Please sit down. But I cannot accept your entreaty to go to Śyāmasundara. When He does not care for me, why should I be mad after Him? I am very sorry to let you know that you have become the messenger of a poor-hearted soul. You are asking me to go to Him, but I am not going. What is that? You talk of His coming to me? Does He desire to come here to fulfill my long expectation for Him? All right. You may bring Him here. But don’t bring with Him His most beloved goddess of fortune. Do you think that He cannot be separated from the goddess of fortune even for a moment? Could He not come here alone, without Lakṣmī? His behavior is very displeasing. Does it mean that without Lakṣmī, Śyāmasundara cannot be happy? Can’t He be happy with any other wife? Does it mean that the goddess of fortune has the ocean of love for Him and none of us can compare to her?”
Renunciation Through Wisdom
Human life alone affords one the chance to attain unending happiness. In this life one should think, "Although I do not want suffering, it nevertheless comes; although I do not desire death, it forcibly snatches away my life; although I detest old age, when my youth is finished I will surely begin to age; and although I try to be free from disease and disaster, they never leave me alone." Although he sees all this suffering, a fool works hard to make his life comfortable, whereas an intelligent person calmly considers his situation and thinks of the best means to end his distress once and for all. When such thoughts become frequent and sincere, his search leads him to inquire into the Absolute Truth. Such a person takes up the path of self-realization. He may have many duties, but because of his previous pious activities such a wise person will execute these duties and at the same time confront the realities of birth, death, old age, and disease.
Sri Isopanisad
The Nārāyaṇa Upaniṣad (4) also states, "Devakī's son (Kṛṣṇa) is the Supreme Lord." The identity of Nārāyaṇa with the supreme cause has also been accepted and confirmed by Śrīpāda Śaṅkarācārya, even though Śaṅkara does not belong to the Vaiṣṇava, or personalist, cult. The Atharva Veda (Mahā Upaniṣad 1) also states, "Only Nārāyaṇa existed in the beginning, when neither Brahmā, nor Śiva, nor fire, nor water, nor stars, nor sun, nor moon existed. The Lord does not remain alone but creates as He desires." Kṛṣṇa Himself states in the Mokṣa-dharma, "I created the Prajāpatis and the Rudras. They do not have complete knowledge of Me because they are covered by My illusory energy." It is also stated in the Varāha Purāṇa: "Nārāyaṇa is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient."
| Page Title: | Not alone (Books) |
| Compiler: | Visnu Murti |
| Created: | 09 of Mar, 2012 |
| Totals by Section: | BG=2, SB=17, CC=3, OB=7, Lec=0, Con=0, Let=0 |
| No. of Quotes: | 29 |