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To be understood (SB cantos 4 - 12)

Srimad-Bhagavatam

SB Canto 4

SB 4.3.23, Purport:

The living entity is constitutionally pure. Asaṅgo hy ayaṁ puruṣaḥ. In the Vedic literature it is said that the soul is always pure and uncontaminated by material attachment. The identification of the body with the soul is due to misunderstanding. As soon as one is fully Kṛṣṇa conscious it is to be understood that one is in his pure, original constitutional position. This state of existence is called śuddha-sattva, which means that it is transcendental to the material qualities. Since this śuddha-sattva existence is under the direct action of the internal potency, in this state the activities of material consciousness stop.

SB 4.4.27, Purport:

The contamination was her concept of the body derived from Dakṣa, but she forgot that bodily relationship in trance. The purport is that when one becomes free from all bodily relationships within this material world and simply places himself in the position of an eternal servant of the Supreme Lord, it is to be understood that all the contamination of his material attachment has been burned by the blazing fires of transcendental ecstasy. It is not necessary for one to manifest a blazing fire externally, for if one forgets all his bodily relationships within this material world and becomes situated in his spiritual identity, it is said that one has been freed from all material contamination by the blazing fire of yogic samādhi, or ecstasy.

SB 4.6.37, Purport:

In this verse it is specifically mentioned that he was speaking to the great sage Nārada, a celebrated devotee. Nārada was asking Lord Śiva about devotional service, and Śiva, being the topmost Vaiṣṇava, was instructing him. In other words, Lord Śiva and Nārada were discussing the knowledge of the Veda, but it is to be understood that the subject matter was devotional service. Another point in this connection is that Lord Śiva is the supreme instructor and the great sage Nārada is the supreme audience. Therefore, the supreme subject matter of Vedic knowledge is bhakti, or devotional service.

SB 4.6.39, Purport:

Constant meditation concentrated on the form of the Lord is called samādhi, ecstasy or trance. Samādhi means particularly concentrated attention, so one who has achieved the qualification of always meditating on the Personality of Godhead is to be understood to be always in trance and enjoying brahma-nirvāṇa, or brahmānanda. Lord Śiva exhibited those symptoms, and therefore it is stated that he was absorbed in brahmānanda.

SB 4.7.45, Purport:

In the chant of the holy names, Hare and Kṛṣṇa, Hare means the energy of Kṛṣṇa, and Kṛṣṇa is the viṣṇu-tattva. Combined together they are everything. In this age, persons are harassed by the influence of Kali-yuga and cannot arrange for all the requisite paraphernalia for performing sacrifice as recommended in the Vedas. But if one simply chants Hare Kṛṣṇa, it is to be understood that he is performing all kinds of yajña because there is nothing within our vision except Hare (the energy of Kṛṣṇa) and Kṛṣṇa. There is no difference between Kṛṣṇa and His energies. Thus since everything is a manifestation of His energy, it is to be understood that everything is Kṛṣṇa.

SB 4.8.33, Purport:

As long as one is engaged in any kind of activity other than devotional service, it will result in the happiness and distress of this material world. When we enjoy life in so-called material happiness, it is to be understood that we are diminishing the resultant actions of our pious activities. And when we are put into suffering, it is to be understood that we are diminishing the resultant actions of our impious activities. Instead of being attached to the circumstantial happiness and distress resulting from pious or impious activities, if we want to get out of the clutches of this nescience, then whatever position we are put in by the will of the Lord we should accept. Thus if we simply surrender unto the Supreme Personality of Godhead, we shall get out of the clutches of this material existence.

SB 4.8.65, Purport:

In this verse there are some specific words which are to be understood very carefully. The King said that since he was very much addicted to his wife, he had lost all his mercy. That is the result of becoming too affectionate toward women. The King had two wives; the first wife was Sunīti, and the second was Suruci. He was too attached to the second wife, however, so he could not behave well with Dhruva Mahārāja. That was the cause of Dhruva's leaving home to perform austerities.

SB 4.8.78, Purport:

The mahat-tattva, or the sum total of the material creation, is to be understood to be the ultimate end of all universes, including all the living entities therein. Brahman is the resort of the mahat-tattva, which includes all material and spiritual entities. It is described in this connection that the Supreme Brahman, the Personality of Godhead, is the master of both pradhāna and puruṣa. Pradhāna means subtle matter, such as ether. puruṣa means the spiritual spark living entities who are entangled in that subtle material existence.

SB 4.9.36, Purport:

This desirelessness for material prosperity is called niṣkāma. One should not mistakenly think that niṣkāma means giving up all desires. That is impossible. A living entity is eternally existent, and he cannot give up desires. A living entity must have desires; that is the symptom of life. When there is a recommendation to become desireless, it is to be understood that this means that we should not desire anything for our sense gratification. For a devotee this state of mind, niḥspṛha, is the right position. Actually every one of us already has an arrangement for our standard of material comforts. A devotee should always remain satisfied with the standard of comforts offered by the Lord, as stated in the Īśopaniṣad (tena tyaktena bhuñjīthāḥ (ISO 1)). This saves time for executing Kṛṣṇa consciousness.

SB 4.11.26, Purport:

Therefore in Bhagavad-gītā (9.4) the Lord says, mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ: "All living entities are living on Me or on My energy, but I am not everywhere." He is personally always situated in the spiritual world. In the material world also, wherever the Supreme Lord is personally present is to be understood as being the spiritual world. For example, the Lord is worshiped in the temple by pure devotees. The temple is therefore to be understood as being the spiritual world.

SB 4.12.18, Purport:

Ṭhākura Haridāsa also exhibited them, and there are many pure devotees who manifested such bodily symptoms. They are not to be imitated, but when one is actually advanced, these symptoms are exhibited. At that time it is to be understood that a devotee is materially free. Of course, from the beginning of devotional service the path of liberation immediately opens, just as the coconut taken from the tree immediately begins to dry; it simply takes some time for the shell and pulp to separate from one another.

SB 4.14.37, Purport:

Whenever there is a disturbance in the state, or a panic situation, the property and lives of the citizens become unsafe. This is caused by the uprising of various thieves and rogues. At such a time it is to be understood that the ruler, or the government, is dead. All of these misfortunes happened due to the death of King Vena. Thus the saintly persons became very anxious for the safety of the people in general. The conclusion is that even though saintly persons have no business in political affairs, they are always compassionate upon the people in general.

SB 4.20.19, Purport:

When various ecstasies appear in the body of a devotee, it is to be understood that his devotional service has become perfect. There are many types of transcendental ecstasies in the forms of crying, laughing, perspiring, falling down, and crying like a madman. All these symptoms are sometimes visible on the body of a devotee. They are called asta-sāttvika-vikāra (CC Antya 14.99), which means "eight kinds of transcendental transformations."

SB 4.21.41, Purport:

"I am not in Vaikuṇṭha nor in the hearts of the yogīs. I remain where My devotees engage in glorifying My activities." It is to be understood that the Supreme Personality of Godhead does not leave the company of His devotees.

Fire is certainly devoid of life, but devotees and brāhmaṇas are the living representatives of the Supreme Lord. Therefore to feed brāhmaṇas and Vaiṣṇavas is to feed the Supreme Personality of Godhead directly.

SB 4.22.15, Purport:

When saintly persons go from door to door to see those who are too much materially engaged, it is to be understood that they do not go to ask anything for their personal benefit. It is a fact that saintly persons go to materialists just to give real information of the auspicious. Mahārāja Pṛthu was assured of this fact; therefore instead of wasting time by asking the Kumāras about their welfare, he preferred to inquire from them whether he could soon be relieved from the dangerous position of materialistic existence.

SB 4.22.27, Purport:

As described by Śrīla Rūpa Gosvāmī (anyābhilāṣitā-śūnyam (CC Madhya 19.167)), one must be devoid of all material desires. When a person becomes devoid of all material desires, there is no longer need for speculative knowledge or fruitive activities. In that condition it is to be understood that one is free from the material body. The example is already given above—a coconut which is dry is loosened from its outward husk. This is the stage of liberation.

SB 4.24.4, Purport:

In the Bhagavad-gītā (6.41-43) it is stated that one who falls down from yoga practice is elevated to the heavenly planets, and after enjoying the material facilities there he again comes down to the earthly planet and takes birth in a very rich family or a very pious brāhmaṇa family. Thus it is to be understood that when demigods fall down, they come to earth as sons of very rich and pious families. In such families, the living entity gets an opportunity to execute Kṛṣṇa consciousness and thereby gain promotion to his desired goal. The sons of Mahārāja Antardhāna had been the demigods in charge of fire, and they regained their former position and by mystic power returned to the heavenly planets.

SB 4.24.14, Purport:

If one wants to perform austerities and penances in order to attain the supreme goal, one must attain the favor of the Supreme Personality of Godhead. If one achieves the favor of the Supreme Lord, it is to be understood that he has finished all kinds of austerities and penances and has attained efficiency in their execution. On the other hand, if one does not attain the perfect stage of devotional service, all austerities and penances actually have no meaning, for without the Supreme Lord no one can attain the highest results derived from performing them. As stated in Bhagavad-gītā (5.29), Lord Śrī Kṛṣṇa is the master of all penances and sacrifices. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram. Thus the desired result of performing austerities may be derived from Lord Kṛṣṇa.

SB 4.24.14, Purport:

Even if a person is born in a family of caṇḍālas—the lowest birth one can get in human society—he is glorious if he chants the holy names of the Lord, for it is to be understood that by such chanting a devotee definitely proves that he underwent all kinds of austerities in his previous life. By the grace of Lord Caitanya, one who chants the mahā-mantra (Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare) attains the highest perfectional stage, which had previously been attained by people who entered the ocean and executed austerities for ten thousand years.

SB 4.24.14, Purport:

By the grace of Lord Caitanya, one who chants the mahā-mantra (Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare) attains the highest perfectional stage, which had previously been attained by people who entered the ocean and executed austerities for ten thousand years. In this age of Kali, if a person does not take advantage of chanting the Hare Kṛṣṇa mantra, which is offered as a great concession to the fallen human beings of this age, it is to be understood that he is very much bewildered by the illusory energy of the Lord.

SB 4.24.41, Purport:

One's disinclinations are due to the Supreme Personality of Godhead. According to Bhagavad-gītā (16.7), pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ: the asuras do not know which way one should be inclined to act and which way one should not be inclined to act. Although the asuras oppose devotional service, it is to be understood that they are inclined that way due to the Supreme Personality of Godhead. Because the asuras do not like to engage in the Lord's devotional service, the Lord within gives them the intelligence to forget. Ordinary karmīs desire promotion to Pitṛloka, as confirmed in Bhagavad-gītā (9.25). Yānti deva-vratā devān pitṟn yānti pitṛ-vratāḥ: "Those who worship the demigods will take birth among the demigods, and those who worship ancestors go to the ancestors."

SB 4.25.13, Purport:

In India any man in the villages, unaffected by the industrial cities of India, can still live in any condition and make spiritual advancement. The body has been called the city of nine gates, and these nine gates include two eyes, two ears, two nostrils, one mouth, a genital and a rectum. When the nine gates are clean and working properly, it is to be understood that the body is healthy. In India these nine gates are kept clean by the villagers who rise early in the morning, bathe in the well or rivers, go to the temples to attend maṅgala-ārati, chant the Hare Kṛṣṇa mahā-mantra and take prasāda. In this way one can take advantage of all the facilities of human life.

SB 4.25.37, Purport:

The wife is the cause of all kinds of success in religion, economic development, sense gratification and ultimately salvation. When one accepts a wife, it is to be understood that he is being helped in his progressive march toward liberation. In the beginning of life a person is trained as a brahmacārī and is then allowed to marry a suitable girl and become a householder. If one is thoroughly trained in household life, he finds all facilities for human life-eating, sleeping, mating and defending. Everything is there if it is executed according to regulative principles.

SB 4.28.46, Purport:

As soon as the circulation of blood and air within the body stops, it is to be understood that the soul within the body has left. The stoppage of the blood's circulation is perceived when the hands and feet lose heat. One tests whether a body is alive or not by feeling the heart's palpitations and the coldness of the feet and hands.

SB 4.29.5, Translation:

The great sage Nārada continued: The word pramadā mentioned in this regard refers to material intelligence, or ignorance. It is to be understood as such. When one takes shelter of this kind of intelligence, he identifies himself with the material body. Influenced by the material consciousness of "I" and "mine," he begins to enjoy and suffer through his senses. Thus the living entity is entrapped.

SB 4.29.50, Purport:

"One who has fixed his mind on the lotus feet of Kṛṣṇa is to be understood as having the best education and as having studied all the Vedas." There are also other appropriate quotes in Caitanya-bhāgavata: (CB Ādi-khaṇḍa 13.178-179)

sei se vidyāra phala jāniha niścaya
kṛṣṇa-pāda-padme yadi citta-vṛtti raya

"The perfect result of an education is the fixing of one's mind on the lotus feet of Kṛṣṇa." (CB Ādi-khaṇḍa 13.173-174)

SB 4.29.55, Purport:

The qualification of a spiritual master is that he must have realized the conclusion of the scriptures by deliberation and arguments and thus be able to convince others of these conclusions. Such great personalities, who have taken complete shelter of the Supreme Godhead, leaving aside all material considerations, are to be understood as bona fide spiritual masters."

SB 4.29.68, Purport:

The mind continues, although the body changes. Even in this life-span we can sometimes experience dreams of our childhood. Although such incidents now appear strange, it is to be understood that they are recorded in the mind. Because of this, they become visible in dreams. The transmigration of the soul is caused by the subtle body, which is the storehouse of all kinds of material desires. Unless one is fully absorbed in Kṛṣṇa consciousness, material desires will come and go. That is the nature of the mind—thinking, feeling and willing.

SB Canto 5

SB 5.1.33, Purport:

It is to be understood that all the dvīpas, or islands, are surrounded by different types of oceans, and it is said herein that the breadth of each ocean is the same as that of the island it surrounds. The length of the oceans, however, cannot equal the length of the islands. According to Vīrarāghava Ācārya, the breadth of the first island is 100,000 yojanas. One yojana equals eight miles, and therefore the breadth of the first island is calculated to be 800,000 miles. The water surrounding it must have the same breadth, but its length must be different.

SB 5.1.35, Purport:

Although one cannot see how his body has changed, we must accept, on the grounds of the authoritative statements of the śāstras, that he changes his body. This is to be understood without arguments. This verse clearly says, sa jahāti bandham: "He gives up his material bondage." The body is a symbolic representation of material bondage according to one's karma. Although sometimes we cannot see the gross body changing, chanting the holy name of the Supreme Lord immediately changes the subtle body, and because the subtle body changes, the living entity is immediately freed from material bondage.

SB 5.1.35, Purport:

After the destruction of the gross body, the subtle body takes the living entity from his present gross body to another. In the subtle body, the mind is predominant, and therefore if one's mind is always absorbed in remembering the activities or the lotus feet of the Lord, he is to be understood to have already changed his present body and become purified. Therefore it is irrefutable that a caṇḍāla, or any fallen or lowborn person, can become a brāhmaṇa simply by the method of bona fide initiation.

SB 5.8.23, Purport:

This is the situation arising from blind love. Bharata Mahārāja gradually fell into this condition due to his material love for the deer. It is said in the smṛti-śāstra:

yasmin deśe mṛgaḥ kṛṣṇas
tasmin dharmānn ivodhata

"That tract of land wherein the footprints of a black deer can be seen is to be understood as a suitable place to execute religious rituals."

SB 5.12.5-6, Purport:

The living entity is the offshoot or offspring of Lord Viṣṇu; therefore within this material world, among moving and nonmoving things, the real principle is Lord Viṣṇu. Due to His presence, everything is working, and there are actions and reactions. One who understands Lord Viṣṇu as the original cause of everything is to be understood to be perfectly situated in knowledge. Although he was falsely proud of being a king, King Rahūgaṇa was not really situated in knowledge.

SB 5.14.41, Purport:

The qualification of his spiritual master is that he must have realized the conclusion of the scriptures by deliberation and be able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, are to be understood as bona fide spiritual masters." Similarly, Viśvanātha Cakravartī, a great Vaiṣṇava, also advises, yasya prasādād bhagavat-prasādaḥ: ** "By the mercy of the spiritual master one receives the mercy of Kṛṣṇa." This is the same advice given by Śrī Caitanya Mahāprabhu (guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja (CC Madhya 19.151)). This is essential. One must come to Kṛṣṇa consciousness, and therefore one must take shelter of a pure devotee. Thus one can become free from the clutches of matter.

SB 5.18 Summary:

Everyone should accept this proposal and worship the Lord. As stated in Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: the purpose of studying all Vedic literature is to worship the Supreme Personality of Godhead, Kṛṣṇa. If after studying all the Vedic literature, one does not awaken his dormant love for the Supreme Lord, it is to be understood that he has labored for nothing. He has simply wasted his time. Lacking attachment for the Supreme Personality of Godhead, he remains attached to family life in this material world. Thus the lesson of this chapter is that one should get out of family life and completely take shelter of the lotus feet of the Lord.

SB 5.18.36, Translation:

By manipulating a fire-generating stick, great saints and sages can bring forth the fire lying dormant within wood. In the same way, O Lord, those expert in understanding the Absolute Truth try to see You in everything—even in their own bodies. Yet you remain concealed. You are not to be understood by indirect processes involving mental or physical activities. Because You are self-manifested, only when You see that a person is wholeheartedly engaged in searching for You do You reveal Yourself. Therefore I offer my respectful obeisances unto You.

SB Canto 6

SB 6.4.22, Purport:

It is to be understood that the Haṁsa-guhya prayers were not composed by Dakṣa, but were existing in the Vedic literature.

SB 6.7.13, Translation:

If a person says, "One who is situated on the exalted throne of a king should not stand up to show respect to another king or a brāhmaṇa," it is to be understood that he does not know the superior religious principles.

SB 6.17.2-3, Purport:

It is to be understood that Mahārāja Citraketu, although surrounded by beautiful women from Vidyādhara-loka, did not forget to glorify the Lord by chanting the holy name of the Lord. It has been proved in many places that one who is not contaminated by any material condition, who is a pure devotee engaged in chanting the glories of the Lord, should be understood to be perfect.

SB 6.17.15, Purport:

This tendency of a mother to punish her child is found even in mother Yaśodā, who became the mother of the Supreme Personality of Godhead. Mother Yaśodā punished Kṛṣṇa by binding Him and showing Him a stick. Thus it is the duty of a mother to chastise her beloved son, even in the case of the Supreme Lord. It is to be understood that mother Durgā was justified in punishing Citraketu. This punishment was a boon to Citraketu because after taking birth as the demon Vṛtrāsura, he was promoted directly to Vaikuṇṭha.

SB Canto 7

SB 7.1.26, Purport:

Thus they were purified because of chanting the holy name of Kṛṣṇa. It is to be understood that even a blasphemer can be freed from sinful activities by chanting the holy name of the Lord. Certainly, therefore, freedom is assured for a devotee who is always favorable to the service of the Lord. This will be clear from the following verse. By rapt attention fixed upon Kṛṣṇa, one is purified, and thus one is delivered from material life.

SB 7.1.35, Purport:

The Lord comes to this material world through the agency of His internal potency, and similarly, when a devotee or associate of the Lord descends to this material world, he does so through the action of the spiritual energy. Any pastime conducted by the Supreme Personality of Godhead is an arrangement by yogamāyā, not mahāmāyā. Therefore it is to be understood that when Jaya and Vijaya descended to this material world, they came because there was something to be done for the Supreme Personality of Godhead. Otherwise it is a fact that no one falls from Vaikuṇṭha.

SB 7.4.8, Purport:

This description of the upper planetary system and its opulences is to be understood from authoritative scriptures like the Vedic literatures. Telescopes and the other imperfect instruments of scientists are inadequate for evaluating the upper planetary system. Although such instruments are needed because the vision of the so-called scientists is imperfect, the instruments themselves are also imperfect.

SB 7.7.35, Purport:

When one chants the holy name of the Lord in ecstasy, not caring for outward social conventions, it is to be understood that he is ātma-mati. In other words, his consciousness is turned toward the Supreme Personality of Godhead.

SB 7.8.34, Purport:

Hiraṇyakaśipu, however, had formerly been Jaya, the doorkeeper at the Vaikuṇṭha gate, and although he had fallen because of the curse of the brāhmaṇas and had gotten the nature of a demon, and although he had never offered anything to the Lord as Hiraṇyakaśipu, the Lord is so affectionate to His devotee and servant that He nonetheless took pleasure in sitting on the throne that Hiraṇyakaśipu had created. In this regard it is to be understood that a devotee is fortunate in any condition of his life.

SB 7.10.2, Purport:

Prahlāda Mahārāja, however, was detached from all material enjoyment. He therefore took shelter of the lotus feet of Lord Nṛsiṁha-deva, and not the feet of any demigod. It is to be understood that if one really wants release from this material world, from the threefold miseries and from janma-mṛtyu jarā-vyādhi (BG 13.9) (birth, death, old age and disease), one must take shelter of the Supreme Personality of Godhead, for without the Supreme Personality of Godhead one cannot get release from materialistic life.

SB 7.11.7, Translation:

The Supreme Being, the Personality of Godhead, is the essence of all Vedic knowledge, the root of all religious principles, and the memory of great authorities. O King Yudhiṣṭhira, this principle of religion is to be understood as evidence. On the basis of this religious principle, everything is satisfied, including one's mind, soul and even one's body.

SB 7.15.40, Purport:

Of course, everyone in this material world is interested in maintaining the body for sense gratification, but by cultivating knowledge one should gradually understand that the body is not the self. Both the soul and the Supersoul are transcendental to the material world. This is to be understood in the human form of life, especially when one takes sannyāsa. A sannyāsī, one who has understood the self, should be engaged in elevating the self and associating with the Superself. Our Kṛṣṇa consciousness movement is meant for elevating the living being for promotion back home, back to Godhead.

SB Canto 8

SB 8.6.8, Purport:

Since His incarnations are eternal, the various activities performed by these incarnations are also eternal. The Supreme Personality of Godhead does not appear because He is forced to do so by karma like ordinary living entities who are forced to accept a certain type of body. It is to be understood that the Lord's body and activities are all transcendental, being free from the contamination of the material modes of nature. These pastimes are transcendental bliss to the Lord. The word aparigaṇya-dhāmne is very significant. There is no limit to the Lord's appearance in different incarnations. All of these incarnations are eternal, blissful and full of knowledge.

SB 8.12.31, Purport:

Lord Śiva cannot be victimized by māyā. Therefore it is to be understood that Lord Śiva was being thus harassed by Lord Viṣṇu's internal potency. Lord Viṣṇu can perform many wonderful activities through His various potencies.

SB 8.12.31, Purport:

The Supreme Lord has various potencies, by which He can act very efficiently. To do anything expertly, He doesn't even need to contemplate. Since Lord Śiva was being harassed by the woman, it is to be understood that this was being done not by a woman but by Lord Viṣṇu Himself.

SB 8.17.23, Purport:

A forest fire begins when two pieces of wood rub against one another, being agitated by the wind. Actually, however, fire belongs neither to the wood nor to the wind; it is always different from both. Similarly, here it is to be understood that the union of Kaśyapa Muni and Aditi was not like the sexual intercourse of ordinary human beings. The Supreme Personality of Godhead has nothing to do with the human secretions of sexual intercourse. He is always completely aloof from such material combinations.

SB 8.20.15, Purport:

He had no fear of any condition of material existence. Anyone cared for by Lord Viṣṇu does not need to care about anyone else. Thus Bali Mahārāja could never be bereft of all opulences. The opulences offered by the Supreme Personality of Godhead are not to be compared to the opulences obtained by karma-kāṇḍa. In other words, if a devotee becomes very opulent, it is to be understood that his opulence is a gift of the Supreme Personality of Godhead. Such opulence will never be vanquished, whereas the opulence achieved by one's fruitive activity may be vanquished at any moment.

SB 8.22.25, Purport:

Thus it is not always a fact that a living being's loss of all opulence is a sign of the Supreme Lord's mercy upon him. The Lord can act any way He likes. He may take away one's opulence, or He may not. There are varieties of forms of life, and the Lord treats them according to the circumstances, as He chooses. Generally it is to be understood that the human form of life is one of great responsibility.

SB 8.22.26, Translation:

If a human being is born in an aristocratic family or a higher status of life, if he performs wonderful activities, if he is youthful, if he has personal beauty, a good education and good wealth, and if he is nonetheless not proud of his opulences, it is to be understood that he is especially favored by the Supreme Personality of Godhead.

SB 8.22.26, Purport:

When in spite of possessing all these opulences a person is not proud, this means that he is fully aware that all his opulences are due to the mercy of the Supreme Personality of Godhead. He therefore engages all his possessions in the service of the Lord. A devotee knows very well that everything, even his body, belongs to the Supreme Lord. If one lives perfectly in such Kṛṣṇa consciousness, it is to be understood that he is especially favored by the Supreme Personality of Godhead. The conclusion is that one's being deprived of his wealth is not to be considered the special mercy of the Lord. If one continues in his opulent position but does not become unnecessarily proud, falsely thinking that he is the proprietor of everything, this is the Lord's special mercy.

SB Canto 9

SB 9.2.3, Purport:

One who becomes vīrāsana takes the vow to stand all night with a sword to give protection to the cows. Because Pṛṣadhra was engaged in this way, it is to be understood that he had no dynasty. We can further understand from this vow accepted by Pṛṣadhra how essential it is to protect the cows. Some son of a kṣatriya would take this vow to protect the cows from ferocious animals, even at night. What then is to be said of sending cows to slaughterhouses? This is the most sinful activity in human society.

SB 9.4.68, Purport:

Since Durvāsā Muni wanted to chastise Mahārāja Ambarīṣa, it is to be understood that he wanted to give pain to the heart of the Supreme Personality of Godhead, for the Lord says, sādhavo hṛdayaṁ mahyam: "The pure devotee is always within the core of My heart." The Lord's feelings are like those of a father, who feels pain when his child is in pain. Therefore, offenses at the lotus feet of a devotee are serious. Caitanya Mahāprabhu has very strongly recommended that one not commit any offense at the lotus feet of a devotee.

SB 9.5.6, Purport:

Therefore the Sudarśana cakra does not discriminate between brāhmaṇa demons and śūdra demons. Anyone against the Supreme Personality of Godhead and His devotees is called a demon. In the śāstras we find many brāhmaṇas and kṣatriyas who acted as demons and have been described as demons. According to the verdict of the śāstras, one has to be understood according to his symptoms. If one is born of a brāhmaṇa father but his symptoms are demoniac, he is regarded as a demon. The Sudarśana cakra is always concerned with annihilating the demons. Therefore he is described as adharma-śīlāsura-dhūma-ketave. Those who are not devotees are called adharma-śīla. The Sudarśana cakra is just like an inauspicious comet for all such demons.

SB 9.22.32, Purport:

It is to be understood that Pārvatī is the daughter of the king of the very, very old mountainous country known as the Maṇipura state. Five thousand years ago, therefore, when the Pāṇḍavas ruled, Maṇipura existed, as did its king. Therefore this kingdom is a very old, aristocratic Vaiṣṇava kingdom. If this kingdom is organized as a Vaiṣṇava state, this revitalization will be a great success because for five thousand years this state has maintained its identity. If the Vaiṣṇava spirit is revived there, it will be a wonderful place, renowned throughout the entire world.

SB Canto 10.1 to 10.13

SB 10.1 Summary:

As stated previously, yogamāyāṁ samādiśat. To give service to the Lord, yogamāyā appeared along with mahāmāyā. Mahāmāyā refers to yayā sammohitaṁ jagat, "one who bewilders the entire material world." From this statement it is to be understood that yogamāyā, in her partial expansion, becomes mahāmāyā and bewilders the conditioned souls. In other words, the entire creation has two divisions-transcendental, or spiritual, and material.

SB 10.2.18, Purport:

Kṛṣṇa, the Supreme Personality of Godhead, entered the body of Devakī from the body of Vasudeva. He was beyond the conditions of the ordinary living entity. When Kṛṣṇa is there, it is to be understood that all His plenary expansions, such as Nārāyaṇa, and incarnations like Lord Nṛsiṁha and Varāha, are with Him, and they are not subject to the conditions of material existence. In this way, Devakī became the residence of the Supreme Personality of Godhead, who is one without a second and the cause of all creation. Devakī became the residence of the Absolute Truth, but because she was within the house of Kaṁsa, she looked just like a suppressed fire, or like misused education.

SB 10.3.20, Purport:

In this verse, the three colors mentioned-śukla, rakta and kṛṣṇa—are not to be understood literally, in terms of what we experience with our senses, but rather as representatives of sattva-guṇa, rajo-guṇa and tamo-guṇa. After all, sometimes we see that a duck is white, although it is in tamo-guṇa, the mode of ignorance. Illustrating the logic called bakāndha-nyāya, the duck is such a fool that it runs after the testicles of a bull, thinking them to be a hanging fish that can be taken when it drops. Thus the duck is always in darkness.

SB 10.4.21, Purport:

We may superficially see that one is suffering or enjoying because of some external causes, but the real cause is one's own fruitive activities. Even when someone kills someone else, it is to be understood that the person who was killed met the fruitive results of his own work and that the man who killed him acted as the agent of material nature. Thus Kaṁsa begged Devakī's pardon by analyzing the matter deeply. He was not the cause of the death of Devakī's sons. Rather, this was their own destiny. Under the circumstances, Devakī should excuse Kaṁsa and forget his past deeds without lamentation.

SB 10.7.18, Purport:

Sometimes a mother lifts her child, and when the child falls in her hands, the child laughs, and the mother also enjoys pleasure. Yaśodā used to do this, but this time Kṛṣṇa became very heavy, and she could not bear His weight. Under the circumstances, it is to be understood that Kṛṣṇa was aware of the coming of Tṛṇāvartāsura, who would take Him far away from His mother. Kṛṣṇa knew that when Tṛṇāvarta came and took Him away from His mother's lap, mother Yaśodā would be greatly bereaved. He did not want His mother to suffer any difficulty from the demon. Therefore, because He is the source of everything (janmādy asya yataḥ (SB 1.1.1)), He assumed the heaviness of the entire universe.

SB 10.8.13, Purport:

When Kṛṣṇa incarnates, all the features of other incarnations are already present within Him. Other incarnations are partial representations of Kṛṣṇa, who is the full-fledged incarnation of the Supreme Being. It is to be understood that the Supreme Being, whether appearing as śukla, rakta or pīta (white, red or yellow), is the same person. When He appears in different incarnations, He appears in different colors, just like the sunshine, which contains seven colors. Sometimes the colors of sunshine are represented separately; otherwise the sunshine is observed mainly as bright light. The different avatāras, such as the manvantara-avatāras, līlā-avatāras and daśa-avatāras, are all included in the kṛṣṇa-avatāra.

SB 10.9.1-2, Purport:

Even today in India, this festival is generally celebrated very gorgeously in the month of Kārttika by fireworks and lights, especially in Bombay. It is to be understood that among all the cows of Nanda Mahārāja, several of mother Yaśodā's cows ate only grasses so flavorful that the grasses would automatically flavor the milk. Mother Yaśodā wanted to collect the milk from these cows, make it into yogurt and churn it into butter personally, since she thought that this child Kṛṣṇa was going to the houses of neighborhood gopas and gopīs to steal butter because He did not like the milk and yogurt ordinarily prepared.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.16.34, Translation:

What You have done here is actually mercy for us, since the punishment You give to the wicked certainly drives away all their contamination. Indeed, because this conditioned soul, our husband, is so sinful that he has assumed the body of a serpent, Your anger toward him is obviously to be understood as Your mercy.

SB 12.5.4, Translation:

In a dream one can see his own head being cut off and thus understand that his actual self is standing apart from the dream experience. Similarly, while awake one can see that his body is a product of the five material elements. Therefore it is to be understood that the actual self, the soul, is distinct from the body it observes and is unborn and immortal.

Page Title:To be understood (SB cantos 4 - 12)
Compiler:Visnu Murti, RupaManjari
Created:29 of Nov, 2011
Totals by Section:BG=0, SB=69, CC=0, OB=0, Lec=0, Con=0, Let=0
No. of Quotes:69