Not married (Books)

Expressions researched:
"not allow to marry" |"not allowed to marry" |"not be married" |"not be married" |"not being married" |"not even married" |"not get married" |"not getting married" |"not going to be married" |"not going to marry" |"not married" |"not marry" |"not properly married" |"not to enter married" |"not to marry" |"not yet married"

SB Canto 1

SB 1.12.24, Purport:

The great emperor of the world and the original forefather of all great nations of the world who belong to the Āryan and Indo-European stock. He is the son of Mahārāja Nahuṣa, and he became the emperor of the world due to his elder brother's becoming a great and liberated saintly mystic. He ruled over the world for several thousands of years and performed many sacrifices and pious activities recorded in history, although his early youth was very lustful and full of romantic stories. He fell in love with Devayānī, the most beloved daughter of Śukrācārya. Devayānī wished to marry him, but at first he refused to accept her because of her being a daughter of a brāhmaṇa. According to śāstras, a brāhmaṇa could marry the daughter of a kṣatriya but a kṣatriya could not marry the daughter of a brāhmaṇa. They were very much cautious about varṇa-saṅkara population in the world. Śukrācārya amended this law of forbidden marriage and induced Emperor Yayāti to accept Devayānī. Devayānī had a girl friend named Śarmiṣṭhā, who also fell in love with the emperor and thus went with her friend Devayānī. Śukrācārya forbade Emperor Yayāti to call Śarmiṣṭhā into his bedroom, but Yayāti could not strictly follow his instruction. He secretly married Śarmiṣṭhā also and begot sons by her. When this was known by Devayānī, she went to her father and lodged a complaint. Yayāti was much attached to Devayānī, and when he went to his father-in-law's place to call her, Śukrācārya was angry with him and cursed him to become impotent. Yayāti begged his father-in-law to withdraw his curse, but the sage asked Yayāti to ask youthfulness from his sons and let them become old as the condition of his becoming potent. He had five sons, two from Devayānī and three from Śarmiṣṭhā. From his five sons, namely (1) Yadu, (2) Turvasu, (3) Druhyu, (4) Anu and (5) Pūru, five famous dynasties, namely (1) the Yadu dynasty, (2) the Yavana (Turk) dynasty, (3) the Bhoja dynasty, (4) the Mleccha dynasty (Greek) and (5) the Paurava dynasty, all emanated to spread all over the world.

SB Canto 3

SB 3.21.28, Purport:

Thus it is said that if we pray to the Supreme Lord in every transaction of our material existence, everything will be done very nicely and just suitable to our heart's desire. In other words, in all circumstances we must take shelter of the Supreme Personality of Godhead and depend completely on His decision. Man proposes, God disposes. The fulfillment of desires, therefore, should be entrusted to the Supreme Personality of Godhead; that is the nicest solution. Kardama Muni desired only a wife, but because he was a devotee of the Lord, the Lord selected a wife for him who was the Emperor's daughter, a princess. Thus Kardama Muni got a wife beyond his expectation. If we depend on the choice of the Supreme Personality of Godhead, we will receive benedictions in greater opulence than we desire.

It is also significantly noted here that Kardama Muni was a brāhmaṇa, whereas Emperor Svāyambhuva was a kṣatriya. Therefore, intercaste marriage was current even in those days. The system was that a brāhmaṇa could marry the daughter of a kṣatriya, but a kṣatriya could not marry the daughter of a brāhmaṇa. We have evidences from the history of the Vedic age that Śukrācārya offered his daughter to Mahārāja Yayāti, but the King had to refuse to marry the daughter of a brāhmaṇa; only with the special permission of the brāhmaṇa could they marry. Intercaste marriage, therefore, was not prohibited in the olden days, many millions of years ago, but there was a regular system of social behavior.

SB 3.22.15, Translation:

The great sage replied: Certainly I have a desire to marry, and your daughter has not yet married or given her word to anyone. Therefore our marriage according to the Vedic system can take place.

SB 3.22.15, Purport:

There were many considerations by Kardama Muni before accepting the daughter of Svāyambhuva Manu. Most important is that Devahūti had first of all fixed her mind on marrying him. She did not choose to have any other man as her husband. That is a great consideration because female psychology dictates that when a woman offers her heart to a man for the first time, it is very difficult for her to take it back. Also, she had not married before; she was a virgin girl. All these considerations convinced Kardama Muni to accept her. Therefore he said, "Yes, I shall accept your daughter under religious regulations of marriage." There are different kinds of marriages, of which the first-class marriage is held by inviting a suitable bridegroom for the daughter and giving her in charity, well dressed and well decorated with ornaments, along with a dowry according to the means of the father. There are other kinds of marriage, such as gāndharva marriage and marriage by love, which are also accepted as marriage. Even if one is forcibly kidnapped and later on accepted as a wife, that is also accepted. But Kardama Muni accepted the first-class way of marriage because the father was willing and the daughter was qualified. She had never offered her heart to anyone else. All these considerations made Kardama Muni agree to accept the daughter of Svāyambhuva Manu.

SB 3.22.25, Purport:

The word amba is significant. A father sometimes addresses his daughter in affection as "mother" and sometimes as "my darling." The feeling of separation occurs because until the daughter is married she remains the daughter of the father, but after her marriage she is no longer claimed as a daughter in the family; she must go to the husband's house, for after marriage she becomes the property of the husband. According to Manu-saṁhitā, a woman is never independent. She must remain the property of the father while she is not married, and she must remain the property of the husband until she is elderly and has grown-up children of her own. In old age, when the husband has taken sannyāsa and left home, she remains the property of the sons. A woman is always dependent, either upon the father, husband or elderly sons. That will be exhibited in the life of Devahūti. Devahūti's father handed over responsibility for her to the husband, Kardama Muni, and in the same way, Kardama Muni also left home, giving the responsibility to his son, Kapiladeva. This narration will describe these events one after another.

SB 3.24.15, Purport:

Other considerations were less important. The same system was also advised in the beginning of the creation by Brahmā: "Your daughters should be handed over to the ṛṣis according to taste and character."

According to astrological calculation, a person is classified according to whether he belongs to the godly or demoniac quality. In that way the spouse was selected. A girl of godly quality should be handed over to a boy of godly quality. A girl of demoniac quality should be handed over to a boy of demoniac quality. Then they will be happy. But if the girl is demoniac and the boy is godly, then the combination is incompatible; they cannot be happy in such a marriage. At the present moment, because boys and girls are not married according to quality and character, most marriages are unhappy, and there is divorce.

It is foretold in the Twelfth Canto of the Bhāgavatam that in this age of Kali married life will be accepted on the consideration of sex only; when the boy and girl are pleased in sex, they get married, and when there is deficiency in sex, they separate. That is not actual marriage, but a combination of men and women like cats and dogs. Therefore, the children produced in the modern age are not exactly human beings. Human beings must be twice-born. A child is first born of a good father and mother, and then he is born again of the spiritual master and the Vedas. The first mother and father bring about his birth into the world; then the spiritual master and the Vedas become his second father and mother. According to the Vedic system of marriage for producing children, every man and woman was enlightened in spiritual knowledge, and at the time of their combination to produce a child, everything was scrutinizingly and scientifically done.

SB 3.24.20, Purport:

The words haṁsena yānena are very significant here. Haṁsa-yāna, the airplane by which Brahmā travels all over outer space, resembles a swan. Brahmā is also known as Haṁsa because he can grasp the essence of everything. His abode is called tri-dhāma-paramam. There are three divisions of the universe—the upper planetary system, the middle planetary system and the lower planetary system—but his abode is above even Siddhaloka, the upper planetary system. He returned to his own planet with the four Kumāras and Nārada because they were not going to be married. The other ṛṣis who came with him, such as Marīci and Atri, remained there because they were to be married to the daughters of Kardama, but his other sons—Sanat, Sanaka, Sanandana, Sanātana and Nārada—went back with him in his swan-shaped airplane. The four Kumāras and Nārada are naiṣṭhika-brahmacārīs. Naiṣṭhika-brahmacārī refers to one who never wastes his semen at any time. They were not to attend the marriage ceremony of their other brothers, Marīci and the other sages, and therefore they went back with their father, Haṁsa.

SB 3.33.13, Purport:

Devahūti did not leave her house, because it is never recommended for a woman to leave her home. She is dependent. The very example of Devahūti was that when she was not married, she was under the care of her father, Svāyambhuva Manu, and then Svāyambhuva Manu gave her to Kardama Muni in charity. She was under the care of her husband in her youth, and then her son, Kapila Muni, was born. As soon as her son grew up, her husband left home, and similarly the son, after discharging His duty towards His mother, also left. She could also have left home, but she did not. Rather, she remained at home and began to practice bhakti-yoga as it was instructed by her great son, Kapila Muni, and because of her practice of bhakti-yoga, the entire home became just like a flower crown on the River Sarasvatī.

SB Canto 4

SB 4.8.1, Purport:

The system of brahmacarya has been current since the birth of Brahmā. A section of the population, especially male, did not marry at all. Instead of allowing their semen to be driven downwards, they used to lift the semen up to the brain. They are called ūrdhva-retasaḥ, those who lift up. Semen is so important that if, by the yogic process, one can lift the semen up to the brain, he can perform wonderful work—one's memory is enabled to act very swiftly, and the duration of life is increased. Yogīs can thus perform all kinds of austerity with steadiness and be elevated to the highest perfectional stage, even to the spiritual world. Vivid examples of brahmacārīs who accepted this principle of life are the four sages Sanaka, Sanandana, Sanātana and Sanat-kumāra, as well as Nārada and others.

Another significant phrase here is naite gṛhān hy āvasan, "they did not live at home." Gṛha means "home" as well as "wife." In fact, "home" means wife; "home" does not mean a room or a house. One who lives with a wife lives at home, otherwise a sannyāsī or brahmacāri, even though he may live in a room or in a house, does not live at home. That they did not live at home means that they did not accept a wife, and so there was no question of their discharging semen. Semen is meant to be discharged when one has a home, a wife and the intention to beget children, otherwise there is no injunction for discharging semen. These principles were followed from the beginning of creation, and such brahmacārīs never created progeny.

SB 4.8.1, Purport:

Another significant phrase here is naite gṛhān hy āvasan, "they did not live at home." Gṛha means "home" as well as "wife." In fact, "home" means wife; "home" does not mean a room or a house. One who lives with a wife lives at home, otherwise a sannyāsī or brahmacāri, even though he may live in a room or in a house, does not live at home. That they did not live at home means that they did not accept a wife, and so there was no question of their discharging semen. Semen is meant to be discharged when one has a home, a wife and the intention to beget children, otherwise there is no injunction for discharging semen. These principles were followed from the beginning of creation, and such brahmacārīs never created progeny. This narration has dealt with the descendants of Lord Brahmā from Manu's daughter Prasūti. prasūti's daughter was Dākṣāyaṇī, or Satī, in relation to whom the story of the Dakṣa yajña was narrated. Maitreya is now explaining about the progeny of the sons of Brahmā. Out of the many sons of Brahmā, the brahmacārī sons headed by Sanaka and Nārada did not marry at all, and therefore there is no question of narrating the history of their descendants.

SB 4.21.30, Purport:

If one does not accept the authority of the Supreme Godhead in matters of religion and morality, one must explain why two persons of the same moral standard achieve different results. It is generally found that even if two men have the same moral standards of ethics, honesty and morality, their positions are still not the same. Similarly, in economic development it is seen that if two men work very hard day and night, still the results are not the same. One person may enjoy great opulence without even working, whereas another person, although working very hard, does not even get two sufficient meals a day. Similarly, in the matter of sense gratification, sometimes one who has sufficient food is still not happy in his family affairs or sometimes is not even married, whereas another person, even though not economically well off, has the greatest opportunity for sense gratification. Even an animal like a hog or a dog may have greater opportunities for sense gratification than a human being. Aside from liberation, even if we consider only the preliminary necessities of life—dharma, artha and kāma (religion, economic development and sense gratification)—we will see that they are not the same for everyone. Therefore it must be accepted that there is someone who determines the different standards. In conclusion, not only for liberation must one depend on the Lord, but even for ordinary necessities in this material world. Pṛthu Mahārāja therefore indicated that in spite of having rich parents, children are sometimes not happy. Similarly, in spite of valuable medicine administered by a competent physician, sometimes a patient dies; or in spite of having a big safe boat, sometimes a man drowns. We may thus struggle to counteract impediments offered by material nature, but our attempts cannot be successful unless we are favored by the Supreme Personality of Godhead.

SB 4.26.6, Purport:

People have become so degraded in this age that on the one hand they restrict polygamy and on the other hand they hunt for women in so many ways. Many business concerns publicly advertise that topless girls are available in this club or in that shop. Thus women have become instruments of sense enjoyment in modern society. The Vedas enjoin, however, that if a man has the propensity to enjoy more than one wife—as is sometimes the propensity for men in the higher social order, such as the brāhmaṇas, kṣatriyas and vaiśyas, and even sometimes the śūdras—he is allowed to marry more than one wife. Marriage means taking complete charge of a woman and living peacefully without debauchery. At the present moment, however, debauchery is unrestricted. Nonetheless, society makes a law that one should not marry more than one wife. This is typical of a demoniac society.

SB 4.26.16, Purport:

Herein we see that King Purañjana was searching after his good wife, who always helped him out of the dangerous situations that always occur in material existence. As already explained, a real wife is dharma-patnī. That is, a woman accepted in marriage by ritualistic ceremony is called dharma-patnī, which signifies that she is accepted in terms of religious principles. Children born of dharma-patnī, or a woman married according to religious principles, inherit the property of the father, but children born of a woman who is not properly married do not inherit the father's property. The word dharma-patnī also refers to a chaste wife. A chaste wife is one who never had any connection with men before her marriage. Once a woman is given the freedom to mingle with all kinds of men in her youth, it is very difficult for her to keep chaste. She generally cannot remain chaste. When butter is brought into the proximity of fire, it melts. The woman is like fire, and man is like the butter. But if one gets a chaste wife, accepted through a religious marriage ritual, she can be of great help when one is threatened by the many dangerous situations of life. Actually such a wife can become the source of all good intelligence. With such a good wife, the family's engagement in the devotional service of the Lord actually makes a home a gṛhastha-āśrama, or household dedicated to spiritual cultivation.

SB Canto 5

SB 5.19.5, Purport:

When the Lord appears in this universe in the form of a human being, He has two purposes, as stated in Bhagavad-gītā (BG 4.8)—paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām: to destroy the demons and protect the devotees. To protect the devotees, the Lord not only satisfies them by His personal presence but also teaches them so that they will not fall down from devotional service. By His personal example, Lord Rāmacandra taught the devotees that it is better not to enter married life, which is certainly followed by many tribulations. As confirmed in Śrīmad-Bhāgavatam (7.9.45):

yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ

kaṇḍūyanena karayor iva duḥkha-duḥkham

tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ

kaṇḍūtivan manasijaṁ viṣaheta-dhīraḥ

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 7

SB 7.12.7, Purport:

Brahmacarya essentially means the vow not to marry but to observe strict celibacy (bṛhad-vrata). A brahmacārī or sannyāsī should avoid talking with women or reading literature concerning talks between man and woman. The injunction restricting association with women is the basic principle of spiritual life. Associating or talking with women is never advised in any of the Vedic literatures. The entire Vedic system teaches one to avoid sex life so that one may gradually progress from brahmacarya to gṛhastha, from gṛhastha to vānaprastha, and from vānaprastha to sannyāsa and thus give up material enjoyment, which is the original cause of bondage to this material world. The word bṛhad-vrata refers to one who has decided not to marry, or in other words, not to indulge in sex life throughout his entire life.

SB Canto 8

SB 8.9.4, Purport:

Even the asuras observed the etiquette that no one should address a married woman with lust. The great analyst Cāṇakya Paṇḍita says, mātṛvat para-dāreṣu: one should consider another's wife to be one's mother. The asuras, the demons, took it for granted that the beautiful young woman, Mohinī-mūrti, who had arrived before them, was certainly not married. Therefore they assumed that no one in the world, including the demigods, the Gandharvas, the Cāraṇas and the Siddhas, had ever touched Her. The demons knew that the young girl was unmarried, and therefore they dared to address Her. They supposed that the young girl, Mohinī-mūrti, had come there to find a husband among all those present (the Daityas, the demigods, the Gandharvas and so on).

SB Cantos 10.14 to 12 (Translations Only)

SB 10.58.33, Translation:

The kings who came as suitors were not allowed to marry her unless they could subdue seven sharp-horned bulls. These bulls were extremely vicious and uncontrollable, and they could not tolerate even the smell of warriors.

SB 11.17.33, Translation:

Those who are not married—sannyāsīs, vānaprasthas and brahmacārīs—should never associate with women by glancing, touching, conversing, joking or sporting. Neither should they ever associate with any living entity engaged in sexual activities.

CC Preface and Introduction

CC Introduction:

Finally Kṛṣṇadāsa Kavirāja Gosvāmī offers his blessings to his readers in the name of the Gopīnātha Deity, who is Kṛṣṇa as master and proprietor of the gopīs. When Kṛṣṇa played upon His flute, all the gopīs, or cowherd girls, were attracted by the sound and left their household duties, and when they came to Him, He danced with them. These activities are all described in the Tenth Canto of Śrīmad-Bhāgavatam. These gopīs were childhood friends of Kṛṣṇa, and many were married, for in India the girls are generally married by the age of twelve. The boys, however, are not married before eighteen, so Kṛṣṇa, who was fifteen or sixteen at the time, was not married. Nonetheless, He called these girls from their homes and invited them to dance with Him. That dance is called the rāsa-līlā dance, and it is the most elevated of all the Vṛndāvana pastimes. Kṛṣṇa is therefore called Gopīnātha because He is the beloved master of the gopīs.

Kṛṣṇadāsa Kavirāja Gosvāmī petitions the blessings of Lord Gopīnātha: "May that Gopīnātha, the master of the gopīs, Kṛṣṇa, bless you. May you become blessed by Gopīnātha." The author of the Caitanya-caritāmṛta prays that just as Kṛṣṇa attracted the gopīs by the sweet sound of His flute, He will also attract the reader's mind by that transcendental vibration.

CC Adi-lila

CC Adi 7.38, Purport:

It is the concern of the ācārya to show mercy to the fallen souls. In this connection, deśa-kāla-pātra (the place, the time and the object) should be taken into consideration. Since the European and American boys and girls in our Kṛṣṇa consciousness movement preach together, less intelligent men criticize that they are mingling without restriction. In Europe and America boys and girls mingle unrestrictedly and have equal rights; therefore it is not possible to completely separate the men from the women. However, we are thoroughly instructing both men and women how to preach, and actually they are preaching wonderfully. Of course, we very strictly prohibit illicit sex. Boys and girls who are not married are not allowed to sleep together or live together, and there are separate arrangements for boys and girls in every temple. Gṛhasthas live outside the temple, for in the temple we do not allow even husband and wife to live together. The results of this are wonderful. Both men and women are preaching the gospel of Lord Caitanya Mahāprabhu and Lord Kṛṣṇa with redoubled strength. In this verse the words sabā nistārite kare cāturī apāra indicate that Śrī Caitanya Mahāprabhu wanted to deliver one and all. Therefore it is a principle that a preacher must strictly follow the rules and regulations laid down in the śāstras yet at the same time devise a means by which the preaching work to reclaim the fallen may go on with full force.

CC Adi 10.158, Purport:

Raghunātha Bhaṭṭācārya, or Raghunātha Bhaṭṭa Gosvāmī, one of the Six Gosvāmīs, was the son of Tapana Miśra. Born in approximately 1425 Śakābda (A.D. 1503), he was expert in reciting Śrīmad-Bhāgavatam, and in Antya-līlā, Chapter Thirteen, it is stated that he was also expert in cooking; whatever he cooked would be nectarean. Śrī Caitanya Mahāprabhu was greatly pleased to accept the food that he cooked, and Raghunātha Bhaṭṭa used to take the remnants of food left by Śrī Caitanya Mahāprabhu. Raghunātha Bhaṭṭācārya lived for eight months in Jagannātha Purī, after which Lord Caitanya ordered him to go to Vṛndāvana to join Śrī Rūpa Gosvāmī. Śrī Caitanya Mahāprabhu asked Raghunātha Bhaṭṭācārya not to marry but to remain a brahmacārī, and He also ordered him to read Śrīmad-Bhāgavatam constantly. Thus he went to Vṛndāvana, where he engaged in reciting Śrīmad-Bhāgavatam to Śrīla Rūpa Gosvāmī. He was so expert in reciting Śrīmad-Bhāgavatam that he would recite each and every verse in three melodious tunes. While Raghunātha Bhaṭṭa Gosvāmī was living with Śrī Caitanya Mahāprabhu, the Lord blessed him by offering him betel nuts offered to the Jagannātha Deity and a garland of tulasī said to be as long as fourteen cubits. Under Raghunātha Bhaṭṭa Gosvāmī’s order, one of his disciples constructed the Govinda temple. Raghunātha Bhaṭṭa Gosvāmī supplied all the ornaments of the Govinda Deity. He never talked of nonsense or worldly matters but always engaged in hearing about Kṛṣṇa twenty-four hours a day. He never cared to hear blasphemy of a Vaiṣṇava. Even when there were points to be criticized, he used to say that since all the Vaiṣṇavas were engaged in the service of the Lord, he did not mind their faults. Later Raghunātha Bhaṭṭa Gosvāmī lived by Rādhā-kuṇḍa in a small cottage. In the Gaura-gaṇoddeśa-dīpikā (185) it is said that Raghunātha Bhaṭṭa Gosvāmī was formerly the gopī named Rāga-mañjarī.

CC Adi 14.58, Purport:

In India in those days and even until fifty years ago, polygamy was freely allowed. Any man, especially of the higher castes—the brāhmaṇas, the vaiśyas and particularly the kṣatriyas—could marry more than one wife. In the Mahābhārata, or the old history of India, we see that kṣatriya kings especially used to marry many wives. According to Vedic civilization there was no restriction against this, and even a man more than fifty years old could marry. But to be married to a man who had many wives was not a very pleasing situation because the husband's love would be divided among his many wives. To punish the girls unwilling to offer Him the naivedya, Lord Śrī Caitanya Mahāprabhu apparently wanted to curse them to be married to men who had at least four wives.

The social structure allowing a man to marry more than one wife can be supported in this way. Generally in every society the female population is greater in number than the male population. Therefore if it is a principle in the society that all girls should be married, unless polygamy is allowed it will not be possible. If all the girls are not married there is a good chance of adultery, and a society in which adultery is allowed cannot be very peaceful or pure. In our Kṛṣṇa consciousness society we have restricted illicit sex. The practical difficulty is to find a husband for each and every girl. We are therefore in favor of polygamy, provided, of course, that the husband is able to maintain more than one wife.

CC Antya-lila

CC Antya 13.112, Translation:

After eight months, when Śrī Caitanya Mahāprabhu bade farewell to Raghunātha Bhaṭṭa, the Lord flatly forbade him to marry. "Do not marry," the Lord said.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Intoduction:

Finally Kṛṣṇadāsa Kavirāja Gosvāmī offers his blessings to his readers in the name of the Gopīnātha Deity, who is Kṛṣṇa as master and proprietor of the gopīs. When Kṛṣṇa played upon His flute, all the gopīs, or cowherd girls, were attracted by the sound and left their household duties, and when they came to Him, He danced with them. These activities are all described in the Tenth Canto of Śrīmad-Bhāgavatam. These gopīs were childhood friends of Kṛṣṇa, and many were married, for in India the girls are generally married by the age of twelve. The boys, however, are not married before eighteen, so Kṛṣṇa, who was fifteen or sixteen at the time, was not married. Nonetheless, He called these girls from their homes and invited them to dance with Him. That dance is called the rāsa-līlā dance, and it is the most elevated of all the Vṛndāvana pastimes. Kṛṣṇa is therefore called Gopīnātha because He is the beloved master of the gopīs.

Kṛṣṇadāsa Kavirāja Gosvāmī petitions the blessings of Lord Gopīnātha: "May that Gopīnātha, the master of the gopīs, Kṛṣṇa, bless you. May you become blessed by Gopīnātha." The author of the Caitanya-caritāmṛta prays that just as Kṛṣṇa attracted the gopīs by the sweet sound of His flute, He will also attract the reader's mind by that transcendental vibration.

Krsna, The Supreme Personality of Godhead

Krsna Book 42:

She frankly proposed to Kṛṣṇa, "My dear hero, I cannot leave You in this way. You must come to my place. I am already very much attracted to Your beauty, so I must receive You well, and since You are the best among males, You must also be very kind upon me." In plain words she proposed that Kṛṣṇa come to her home and satisfy her lusty desires. Kṛṣṇa, of course, felt a little bit embarrassed in front of His elder brother, Balarāma, but He knew that the girl was simple and attracted; therefore He simply smiled at her words. Looking toward His cowherd boyfriends, He replied to the girl, "My dear beautiful girl, I am very much pleased by your invitation, and I must come to your home after finishing My other business here. Such a beautiful girl as you are the only means of solace for persons like Us, who are away from home and not married. Certainly, a suitable girlfriend like you can give Us relief from all kinds of mental agitation." Kṛṣṇa satisfied the girl in this way with sweet words. Leaving her there, He proceeded down the street of the marketplace, where the citizens were prepared to receive Him with various kinds of presentations, especially betel nuts, flowers and sandalwood pulp.

Krsna Book 62:

Bāṇāsura had a very beautiful daughter, whose name was Ūṣā. When she had attained the age of marriage and was sleeping amongst her many girlfriends, she dreamt one night that Aniruddha was by her side and that she was enjoying a conjugal relationship with him, although she had never actually seen him or heard of him before. She awoke from her dream exclaiming very loudly, "My dear beloved, where are you?" Being exposed to her friends in this way, she became a little bit ashamed. One of Ūṣā’s girlfriends was Citralekhā, who was the daughter of Bāṇāsura's prime minister. Citralekhā and Ūṣā were intimate friends, and out of great curiosity Citralekhā asked, "My dear beautiful princess, as of yet you are not married to any young boy, nor have you seen any boys until now; so I am surprised that you are exclaiming like this. Who are you searching after? Who is your suitable match?"

On hearing Citralekhā’s inquiries, Ūṣā replied, "My dear friend, in my dream I saw a nice young man who is very, very beautiful. His complexion is swarthy, his eyes are just like lotus petals, and he is dressed in yellow garments. His arms are very long, and his general bodily features are so pleasing that any young girl would be attracted. I feel much pride in saying that this beautiful young man was kissing me, and I was very much enjoying the nectar of his kissing. But I am sorry to inform you that just after this he disappeared, and I have been thrown into the whirlpool of disappointment. My dear friend, I am very anxious to find this wonderful young man, the desired lord of my heart."

Krsna Book 64:

The brāhmaṇas were well qualified, and since none of them were rich, their family members were always in want for the necessities of life. A real brāhmaṇa never hoards money for a luxurious life, like the kṣatriyas or the vaiśyas, but always keeps himself poverty-stricken, knowing that money diverts the mind to materialistic ways of life. To live in this way is the vow of a qualified brāhmaṇa, and all of these brāhmaṇas were well situated in that exalted vow. They were well learned in Vedic knowledge. They executed the required austerities and penances in their lives and were liberal, meeting the standard of qualified brāhmaṇas. They were equally friendly to everyone; above all, they were young and quite fit to act as qualified brāhmaṇas. Besides the cows, they were also given land, gold, houses, horses and elephants. Those who were not married were given wives, maidservants, grain, silver, utensils, garments, jewels, household furniture, chariots, etc. This charity was nicely performed as a sacrifice according to the Vedic rituals. The King also stated that not only had he bestowed gifts upon the brāhmaṇas, but he had performed other pious activities, such as digging wells, planting trees on the roadside and installing ponds along the highways.

Krsna Book 68:

Because Sāmba took Lakṣmaṇā away from the assembly by force, all the members of the Kuru dynasty, such as Dhṛtarāṣṭra, Bhīṣma, Vidura and Arjuna, thought it an insult to their family tradition that the boy, Sāmba, could possibly have kidnapped their daughter. All of them knew that Lakṣmaṇā was not at all inclined to select him as her husband and that she was not given the chance to select her own husband; instead she was forcibly taken away by this boy. Therefore, they decided that he must be punished. They unanimously declared that he was most impudent and had degraded the Kurus' family tradition. Therefore, all of them, under the counsel of the elder members of the Kuru family, decided to arrest the boy but not kill him. They concluded that the girl could not be married to any boy other than Sāmba, since she had already been touched by him. (According to the Vedic system, once being touched by some boy, a girl cannot be married or given to any other boy. Nor would anyone agree to marry a girl who had already thus associated with another boy.) The elder members of the family, such as Bhīṣma, wanted to arrest him. Thus all the members of the Kuru dynasty, especially the great fighters, joined together just to teach him a lesson, and Karṇa was made the commander in chief for this small battle.

While making the plan to arrest Sāmba, the Kurus counseled amongst themselves that upon his arrest the members of the Yadu dynasty would be very angry with them. There was every possibility of the Yadus' accepting the challenge and fighting with them. But they also thought, "If they came here to fight with us, what could they do? The members of the Yadu dynasty cannot equal the members of the Kuru dynasty because the kings of the Kuru dynasty are the emperors whereas the kings of the Yadu dynasty are able to enjoy their land only because we have granted it to them." The Kurus thought, "If they come here to challenge us because their son was arrested, we shall accept the fight and teach them a lesson, so that automatically they will be subdued under pressure, as the senses are subdued by the mystic yoga process of prāṇāyāma." (In the mechanical system of mystic yoga, the airs within the body are controlled, and the senses are subdued and checked from being engaged in anything other than meditation upon Lord Viṣṇu.)