Vibrate (CC and Other Books)

Expressions researched:
"vibrate" |"vibrated" |"vibrates" |"vibrating" |"vibrator" |"vibrators"

CC Adi-lila

CC Adi 1.50, Purport:

The English maxim that God helps those who help themselves is also applicable in the transcendental realm. There are many instances in the revealed scriptures of the Personality of Godhead's acting as the spiritual master from within. The Personality of Godhead was the spiritual master who instructed Brahmā, the original living being in the cosmic creation. When Brahmā was first created, he could not apply his creative energy to arrange the cosmic situation. At first there was only sound, vibrating the word tapa, which indicates the acceptance of hardships for spiritual realization. Refraining from sensual enjoyment, one should voluntarily accept all sorts of difficulties for spiritual realization. This is called tapasya. An enjoyer of the senses can never realize God, godliness or the science of theistic knowledge. Thus when Brahmā, initiated by Śrī Kṛṣṇa by the sound vibration tapa, engaged himself in acts of austerity, by the pleasure of Viṣṇu he was able to visualize the transcendental world, Śrī Vaikuṇṭha, through transcendental realization. Modern science can communicate using material discoveries such as radio, television and computers, but the science invoked by the austerities of Śrī Brahmā, the original father of mankind, was still more subtle. In time, material scientists may also know how we can communicate with the Vaikuṇṭha world. Lord Brahmā inquired about the potency of the Supreme Lord, and the Personality of Godhead answered his inquiry in the following six consecutive statements. These instructions, which are reproduced from Śrīmad-Bhāgavatam (2.9.31–36), were imparted by the Personality of Godhead, acting as the supreme spiritual master.

CC Adi 2.2, Purport:

Our tongues always engage in vibrating useless sounds that do not help us realize transcendental peace. The tongue is compared to a desert because a desert needs a constant supply of refreshing water to make it fertile and fruitful. Water is the substance most needed in the desert. The transient pleasure derived from mundane topics of art, culture, politics, sociology, dry philosophy, poetry and so on is compared to a mere drop of water because although such topics have a qualitative feature of transcendental pleasure, they are saturated with the modes of material nature. Therefore neither collectively nor individually can they satisfy the vast requirements of the desertlike tongue. Despite crying in various conferences, therefore, the desertlike tongue continues to be parched. For this reason, people from all parts of the world must call for the devotees of Lord Śrī Caitanya Mahāprabhu, who are compared to swans swimming around the beautiful lotus feet of Śrī Caitanya Mahāprabhu or bees humming around His lotus feet in transcendental pleasure, searching for honey. The dryness of material happiness cannot be moistened by so-called philosophers who cry for Brahman, liberation and similar dry speculative objects. The urge of the soul proper is different. The soul can be solaced only by the mercy of Lord Śrī Caitanya Mahāprabhu and His many bona fide devotees, who never leave the lotus feet of the Lord to become imitation Mahāprabhus but all cling to His lotus feet like bees that never leave a honey-soaked lotus flower.

CC Adi 2.117, Purport:

One should submissively receive the transcendental messages from spiritually advanced sources and chant the very same messages for one's own benefit as well as the benefit of one's audience.

When Brahmā described the situation of pure devotees freed from the culture of empiric philosophy and fruitive actions, he recommended the process of hearing from persons who are on the path of devotion. Following in the footsteps of such liberated souls, who are able to vibrate real transcendental sound, can lead one to the highest stage of devotion, and thus one can become a mahā-bhāgavata. From the teachings of Lord Caitanya Mahāprabhu to Sanātana Gosvāmī (CC Madhya 22.65) we learn:

śāstra-yuktye sunipuṇa, dṛḍha-śraddhā yāṅra

"uttama-adhikārī" sei tāraye saṁsāra

"A person who is expert in understanding the conclusion of the revealed scriptures and who fully surrenders to the cause of the Lord is actually able to deliver others from the clutches of material existence." Śrīla Rūpa Gosvāmī, in his Upadeśāmṛta (3), advises that to make rapid advancement in the cult of devotional service one should be very active and should persevere in executing the duties specified in the revealed scriptures and confirmed by the spiritual master. Accepting the path of liberated souls and the association of pure devotees enriches such activities.

CC Adi 7.107, Purport:

Therefore their instructing others is an example of cheating. The final defect of the materialistic person is his inefficient senses. Although our eyes, for example, have the power to see, they cannot see that which is situated at a distance, nor can they see the eyelid, which is the object nearest to the eye. To our untrained eyes the sun appears to be just like a plate, and to the eyes of one who is suffering from jaundice everything appears to be yellow. Therefore we cannot rely on the knowledge acquired through such imperfect eyes. The ears are equally imperfect. We cannot hear a sound vibrated a long distance away unless we put a telephone to our ear. Similarly, if we analyze all our senses in this way, we will find them all to be imperfect. Therefore it is useless to acquire knowledge through the senses. The Vedic process is to hear from authority. In the Bhagavad-gītā (4.2) the Lord says, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ: "The supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way." We have to hear not from a telephone but from an authorized person, for it is he who has real knowledge.

CC Adi 7.128, Purport:

"After being situated in this yoga practice and vibrating the sacred syllable oṁ, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets." If one actually understands that oṁkāra is the sound representation of the Supreme Personality of Godhead, whether he chants oṁkāra or the Hare Kṛṣṇa mantra, the result is certainly the same.

The transcendental vibration of oṁkāra is further explained in the Bhagavad-gītā, Chapter Nine, verse seventeen:

pitāham asya jagato mātā dhātā pitāmahaḥ

vedyaṁ pavitram oṁkāra ṛk sāma yajur eva ca

"I am the father of this universe, the mother, the support and the grandsire. I am the object of knowledge, the purifier and the syllable oṁ. I am also the Ṛg, the Sāma and the Yajur Vedas."

CC Adi 13.96, Translation:

While all the ladies vibrated the holy name of Hari on earth, in the heavenly planets dancing and music were going on, for the demigods were very curious.

CC Adi 17.195, Translation:

“‘Vibrating "Hari, Hari," the Hindus make a tumultuous sound. If the king (pātasāha) hears it, certainly he will punish you.’

CC Adi 17.200, Translation:

“‘Since that time, my tongue also always vibrates the sound "Hari, Hari." I have no desire to say it, but still my tongue says it. I do not know what to do.’

CC Madhya-lila

CC Madhya 8.121, Translation:

Śrī Rāmānanda Rāya replied, “I do not know anything about this. I simply vibrate the sound You make me speak.

CC Madhya 8.133, Translation:

"My dear Lord, my tongue is just like a stringed instrument, and You are its player. Therefore I simply vibrate whatever arises in Your mind."

CC Madhya 9.337, Translation:

Wherever Śrī Caitanya Mahāprabhu went, the holy name of Śrī Hari was vibrated. Seeing this, the Lord became very happy.

CC Madhya 11.209, Translation:

They ate all kinds of cakes and sweet rice, filling themselves up to their throats, and at intervals they vibrated the holy name of the Lord in great jubilation.

CC Madhya 11.216, Translation:

In the four groups there were eight mṛdaṅgas and thirty-two cymbals. All together they began to vibrate the transcendental sound, and everyone said, "Very good! Very good!"

CC Madhya 12.114, Translation:

As Śrī Caitanya Mahāprabhu was vibrating the holy name of Kṛṣṇa in ecstatic love, He Himself was performing the work of hundreds of men.

CC Madhya 14.229, Translation:

Śrīvāsa Ṭhākura then began to dance in ecstatic love. He vibrated sounds by slapping his armpits with the palms of his hands, and he laughed very loudly.

CC Madhya 15.108, Translation:

“One does not have to undergo initiation or execute the activities required before initiation. One simply has to vibrate the holy name with his lips. Thus even a man in the lowest class (caṇḍāla) can be delivered.

CC Madhya 17.46, Translation:

Thus all living entities in the forest of Jhārikhaṇḍa—some moving and some standing still—became maddened by hearing the holy name of Lord Kṛṣṇa vibrated by Śrī Caitanya Mahāprabhu.

CC Madhya 17.48-49, Purport:

The transcendental potency of the Hare Kṛṣṇa mahā-mantra is herein explained. First, the holy name is vibrated by Śrī Caitanya Mahāprabhu. When someone hears from Him directly, he is purified. When another person hears from that person, he also is purified. In this way the purification process is advanced among pure devotees. Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, and no one can claim His potency. Nonetheless, if one is a pure devotee, hundreds and thousands of men can be purified by his vibration. This potency is within every living being, provided he chants the Hare Kṛṣṇa mahā-mantra offenselessly and without material motives. When a pure devotee chants offenselessly, another person will become a Vaiṣṇava, and from him another Vaiṣṇava will emerge. This is the paramparā system.

CC Madhya 17.189, Translation:

When the people assembled, Śrī Caitanya Mahāprabhu raised His arms and said very loudly, "Haribol!" The people responded to the Lord and became ecstatic. As if mad, they began to dance and to vibrate the transcendental sound "Hari!"

CC Madhya 17.206, Translation:

All moving and nonmoving creatures then began to vibrate the transcendental sound of Hare Kṛṣṇa, as if they were echoing the deep sound of Caitanya Mahāprabhu.

CC Madhya 19.70, Translation:

Hearing the holy name constantly vibrated by the two brothers, Vallabha Bhaṭṭācārya could understand the hints of Śrī Caitanya Mahāprabhu.

CC Madhya 21.141, Translation:

“The sound of Kṛṣṇa's flute spreads in the four directions. Even though Kṛṣṇa vibrates His flute within this universe, its sound pierces the universal covering and goes to the spiritual sky. Thus the vibration enters the ears of all inhabitants. It especially enters Goloka Vṛndāvana-dhāma and attracts the minds of the young damsels of Vrajabhūmi, bringing them forcibly to where Kṛṣṇa is present.

CC Madhya 22.105, Purport:

This verse is found in the Bhakti-rasāmṛta-sindhu (1.2.2). Because living entities are minute, atomic parts and parcels of the Lord, devotional service is already present within them in a dormant condition. Devotional service begins with śravaṇaṁ kīrtanam (SB 7.5.23), hearing and chanting. When a man is sleeping, he can be awakened by sound vibration; therefore every conditioned soul should be given the chance to hear the Hare Kṛṣṇa mantra chanted by a pure Vaiṣṇava. One who hears the Hare Kṛṣṇa mantra thus vibrated is awakened to spiritual consciousness, or Kṛṣṇa consciousness. In this way one's mind gradually becomes purified, as stated by Śrī Caitanya Mahāprabhu (ceto-darpaṇa-mārjanam (CC Antya 20.12)). When the mind is purified, the senses are also purified. Instead of using the senses for sense gratification, the awakened devotee employs the senses in the transcendental loving service of the Lord. This is the process by which dormant love for Kṛṣṇa is awakened.

CC Madhya 24.53, Translation:

“Lord Kṛṣṇa even attracts the mind of the goddess of fortune simply by vibrating His transcendental flute.

CC Madhya 24.315, Translation:

Sanātana Gosvāmī said, “My dear Lord, You are the Supreme Personality of Godhead, Kṛṣṇa, the son of Mahārāja Nanda. All the Vedic literatures are vibrated through Your breathing.

CC Antya-lila

CC Antya 3.60, Translation:

“If a devotee once utters the holy name of the Lord, or if it penetrates his mind or enters his ear, which is the channel of aural reception, that holy name will certainly deliver him from material bondage, whether vibrated properly or improperly, with correct or incorrect grammar, or properly joined or vibrated in separate parts. O brāhmaṇa, the potency of the holy name is therefore certainly great. However, if one uses the vibration of the holy name for the benefit of the material body, for material wealth and followers, or under the influence of greed or atheism—in other words, if one utters the name with offenses—such chanting will not produce the desired result very soon. Therefore one should diligently avoid offenses in chanting the holy name of the Lord.’”

CC Antya 3.60, Purport:

This means that if one somehow or other hears, utters or remembers the holy name, or if it catches his mind while coming near his ears, that holy name, even if vibrated in separate words, will act. An example of such separation is given as follows:

yadvā, yadyapi "halaṁ riktam" ity ādy-uktau hakāra-rikārayor vṛttyā harīti-nāmāsty eva, tathā "rāja-mahiṣī" ity atra rāma-nāmāpi, evam anyad apy ūhyam, tathāpi tat-tan-nāma-madhye vyavadhāyakam akṣarāntaram astīty etādṛśa-vyavadhāna-rahitam ity arthaḥ, yadvā, vyavahitaṁ ca tad-rahitaṁ cāpi vā, tatra vyavahitaṁ nāmnaḥ kiñcid uccāraṇānantaraṁ kathañcid āpatitaṁ śabdāntaraṁ samādhāya paścān nāmāvaśiṣṭākṣara-grahaṇam ity evaṁ rūpaṁ, madhye śabdāntareṇāntaritam ity arthaḥ, rahitaṁ paścād avaśiṣṭākṣara-grahaṇa-varjitaṁ, kenacid aṁśena hīnam ity arthaḥ, tathāpi tārayaty eva.

Suppose one is using the two words halaṁ riktam. Now the syllable ha in the word halam and the syllable ri in riktam are separately pronounced, but nevertheless the holy name will act because one somehow or other utters the word hari. Similarly, in the word rāja-mahiṣī, the syllables rā and ma appear in two separate words, but because they somehow or other appear together, the holy name rāma will act, provided there are no offenses.

CC Antya 5.73, Translation:

“‘Whatever I speak is personally spoken by Lord Śrī Caitanya Mahāprabhu. Like a stringed instrument, I vibrate whatever He causes me to speak.

CC Antya 11.72, Translation:

After circumambulating the tomb of Haridāsa Ṭhākura, Śrī Caitanya Mahāprabhu went to the Siṁha-dvāra gate of the Jagannātha temple. The whole city chanted in congregation, and the tumultuous sound vibrated all over the city.

CC Antya 16.117, Translation:

""O hero of charity, please deliver unto us the nectar of Your lips. That nectar increases lusty desires for enjoyment and diminishes lamentation in the material world. Kindly give us the nectar of Your lips, which are touched by Your transcendentally vibrating flute, for that nectar makes all human beings forget all other attachments.""

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 10:

The devotee increasingly feels the absence of Kṛṣṇa, for without Him one cannot drink the nectar of His beauty. When the transcendental sound of Kṛṣṇa's flute vibrates, the devotee's anxiety to hear that flute penetrates the covering of the material world and enters the spiritual sky, where the transcendental sound of the flute enters into the ears of the gopīs and their followers. The sound of Kṛṣṇa's flute always resides within the ears of the gopīs and increases their ecstasy. When they hear it, no other sound can enter their ears, and they are unable to reply properly to their family members' questions, for all these beautiful sounds are vibrating in their ears.

Thus Lord Caitanya explained the transcendental constitution of Kṛṣṇa—His expansions, His bodily luster and everything connected with Him. In short, Lord Caitanya explained Kṛṣṇa, the essence of everything, as He is.

Teachings of Lord Caitanya, Chapter 12:

In addition to these twenty, there are thirty-five more items of devotional service, and they can be analyzed as follows: (1) hearing about the Lord, (2) chanting about Him, (3) remembering Him, (4) worshiping Him, (5) praying to Him, (6) serving Him, (7) engaging as His servitor, (8) being friendly toward Him, (9) offering everything to Him, (10) dancing before the Deity, (11) singing before the Deity, (12) informing the Deity of one's thoughts, (13) offering obeisances to the Deity, (14) standing up to show respect to the Deity and the devotees, (15) following a devotee when he gets up to go to the door, (16) entering the temple of the Lord, (17) circumambulating the temple of the Lord, (18) reciting prayers to the Lord, (19) vibrating hymns in His honor, (20) performing saṅkīrtana, or congregational chanting of the holy name, (21) smelling the incense and flowers offered to the Deity, (22) accepting prasādam (food offered to Kṛṣṇa), (23) attending the ārati ceremony, (24) seeing the Deity, (25) offering palatable foodstuffs to the Lord, (26) meditating on the Lord, (27) offering water to the tulasī tree, (28) offering respect to the Vaiṣṇavas or advanced devotees, (29) living in Mathurā or Vṛndāvana, (30) understanding Śrīmad-Bhāgavatam, (31) trying one's utmost to attain Kṛṣṇa, (32) expecting the mercy of Kṛṣṇa, (33) joining with devotees in performing Kṛṣṇa's ceremonial functions, (34) surrendering to the Lord in all respects, (35) observing different ceremonial functions and vows.

Teachings of Lord Caitanya, Chapter 20:

Oṁkāra is the reservoir of all the energies of the Supreme Lord. Śaṅkara is wrong in maintaining that tat tvam asi is the supreme vibration of the Vedas, for tat tvam asi is only a secondary vibration. Tat tvam asi suggests only a partial representation of the Vedas. In several verses of the Bhagavad-gītā (8.13, 9.17, 17.24) the Lord has given importance to oṁkāra. Similarly, oṁkāra is given importance in the Atharva Veda and the Māṇḍūkya Upaniṣad. In his Bhagavat-sandarbha, Śrīla Jīva Gosvāmīhas given great importance to oṁkāra: "Oṁkāra is the most confidential sound representation of the Supreme Lord." The sound representation or name of the Supreme Lord is as good as the Supreme Lord Himself. By vibrating such sounds as oṁkāra or Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, one can be delivered from the contamination of this material world. Because such vibrations of transcendental sound can deliver a conditioned soul, they are known as tāraka-mantras.

Teachings of Lord Caitanya, Chapter 20:

"When the transcendental sound is vibrated by a conditioned soul, the Supreme Lord is present on his tongue." In the Māṇḍūkya Upaniṣad it is said that when oṁkāra is chanted, one attains perfect spiritual vision. In other words, in spiritual vision, or the spiritual world, there is nothing but oṁkāra. Unfortunately, Śaṅkara has abandoned this chief word, oṁkāra, and has whimsically accepted tat tvam asi as the supreme vibration of the Vedas. By accepting such a secondary vibration and leaving aside the principal vibration, he has given up the direct interpretation of the scripture in favor of his own indirect interpretation.

Śrīpāda Śaṅkarācārya has unceremoniously obscured the Kṛṣṇa consciousness described in the puruṣa Vedānta-sūtra by manufacturing an indirect interpretation and abandoning the direct interpretation. Unless we take all the statements of the Vedānta-sūtra as self-evident, there is no point in studying the Vedānta-sūtra. Interpreting the verses of the Vedānta-sūtra according to one's own whim is the greatest disservice to the self-evident Vedas.

Teachings of Lord Caitanya, Chapter 26:

After this incident, Lord Caitanya returned to His place, and the Bhaṭṭācārya became a pure and faultless devotee. Since he had formerly been a great academic scholar, the Bhaṭṭācārya could only have been converted by the causeless mercy of Caitanya Mahāprabhu. From that day forward the Bhaṭṭācārya never explained any Vedic literature without explaining devotional service. Gopīnātha Ācārya, his brother-in-law, was very much pleased to see the Bhaṭṭācārya's condition, and he began to dance in ecstasy and vibrate the transcendental sound Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

The next day, after visiting the Jagannātha temple early in the morning, the Bhaṭṭācārya went to see Lord Caitanya, and he offered his respects by falling down before the Lord. He then began to explain his past undesirable behavior. When he asked the Lord to speak something about devotional service, the Lord began to elaborately explain the verse in the Bṛhan-nāradīya Purāṇa beginning harer nāma harer nāma. While hearing this explanation, the Bhaṭṭācārya became more and more ecstatic. Seeing the condition of his brother-in-law, Gopīnātha Ācārya said, "My dear Bhaṭṭācārya, previously I had said that when one is favored by the Supreme Lord he will understand the techniques of devotional service. Today I am seeing this fulfilled."

Teachings of Lord Caitanya, Chapter 27:

Previously the Lord had been asked by Sārvabhauma Bhaṭṭācārya to visit the great devotee Rāmānanda Rāya at Kabur. The Lord could understand that the man approaching the riverbank was Rāmānanda Rāya, and He desired to see him immediately. But because He was in the renounced order of life, He restrained Himself from going to see a person involved in political affairs. Being a great devotee, Rāmānanda Rāya was attracted by the features of Lord Caitanya, who appeared as a sannyāsī, and he himself came to see the Lord. Upon reaching Caitanya Mahāprabhu, Rāmānanda Rāya prostrated himself to offer his obeisances and respects. Lord Caitanya received him by vibrating Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma Hare Hare.

When Rāmānanda Rāya presented his credentials, Lord Caitanya embraced him, and both of them were overwhelmed with ecstasy. The brāhmaṇas who accompanied Rāmānanda Rāya were surprised to see them embracing in transcendental ecstasy. The brāhmaṇas were all stalwart followers of the rituals, and they could not understand the meaning of such devotional symptoms. Indeed, they were rather surprised to see such a great sannyāsī touch a śūdra, and they were also surprised to see Rāmānanda Rāya, who was a great governor and practically king of that province, crying simply by touching a sannyāsī. Lord Caitanya understood the brāhmaṇas' thoughts, and, considering the unfavorable situation, He pacified Himself.

Teachings of Lord Caitanya, Chapter 31:

"Because You are asking me to speak of the pastimes of Rādhā and Kṛṣṇa," Rāmānanda Rāya humbly submitted, "I will obey Your order. I will speak in whatever way You like." Thus Rāmānanda Rāya humbly submitted himself as a puppet before Lord Caitanya, the puppet master. He only wanted to dance according to the will of Caitanya Mahāprabhu. He compared his tongue to a stringed instrument, saying, "You are the player of that instrument." Thus as Lord Caitanya would play, Rāmānanda Rāya would vibrate the sound.

Rāmānanda Rāya said that Lord Kṛṣṇa is the Supreme Personality of Godhead—the source of all incarnations and the cause of all causes. There are innumerable Vaikuṇṭha planets, innumerable incarnations and expansions of the Supreme Lord, and innumerable universes also, and of all these existences the Supreme Lord Kṛṣṇa is the only source. His transcendental body is composed of eternity, bliss and knowledge, and He is known as the son of Mahārāja Nanda and the inhabitant of Goloka Vṛndāvana. He is full with six opulences—all wealth, strength, fame, beauty, knowledge and renunciation. In the Brahma-saṁhitā (5.1) it is confirmed that Kṛṣṇa is the Supreme Lord, the Lord of all lords, and that His transcendental body is sac-cid-ānanda. No one is the source of Kṛṣṇa, but Kṛṣṇa is the source of everyone. He is the supreme cause of all causes and a resident of Vṛndāvana. He is also very attractive, just like Cupid. One can worship Him by the Kāma-gāyatrīmantra.

Nectar of Devotion

Nectar of Devotion 10:

Śrī Caitanya Mahāprabhu also recommended this process of hearing as a means of self-realization in the present age of Kali. In this age it is very difficult to follow thoroughly the regulative principles and studies of the Vedas which were formerly recommended. However, if one gives aural reception to the sound vibrated by great devotees and ācāryas, that alone will give him relief from all material contamination. Therefore it is the recommendation of Caitanya Mahāprabhu that one should simply hear from authorities who are actually devotees of the Lord. Hearing from professional men will not help. If we hear from those who are actually self-realized, then the nectarean rivers, like those which are flowing on the moon planet, will flow into our ears. This is the metaphor used in the above verse.

As stated in Bhagavad-gītā, "A materialistic person can give up his material hankerings only by becoming situated in Kṛṣṇa consciousness." Unless one finds a superior engagement, he will not be able to give up his inferior engagement. In the material world everyone is engaged in the illusory activities of the inferior energy, but when one is given the opportunity to relish the activities of the superior energy performed by Kṛṣṇa, then he forgets all his lesser pleasures. When Kṛṣṇa speaks on the Battlefield of Kurukṣetra, to the materialistic person it appears that this is simply talk between two friends, but actually it is a river of nectar flowing down from the mouth of Śrī Kṛṣṇa. Arjuna gave aural reception to such vibrations, and thus he became freed from all the illusions of material problems.

Nectar of Devotion 13:

A devotee once said, "It is very astonishing that since I have seen this Personality of Godhead, who is washed by the tears of my eyes, there is shivering of my body, and He has made me a failure in executing my material duties. Since seeing Him, I cannot remain silently at home. I wish to go out to Him always." The purport of this statement is that as soon as one is fortunate enough to contact a pure devotee, one must be anxious immediately to hear about Kṛṣṇa, to learn about Kṛṣṇa, or, in other words, to become fully Kṛṣṇa conscious.

Similarly, there is a statement about hearing and chanting the mahā-mantra: "It is said that saints have been able to hear the vibrating strings of the vīṇā in the hands of Nārada, who is always singing the glories of Lord Kṛṣṇa. Now this same sound vibration has entered my ears, and I am always feeling the presence of the Supreme Personality. Gradually I am becoming bereft of all attachment for material enjoyment."

Again, Śrīla Rūpa Gosvāmī has described Mathurā-maṇḍala: "I remember the Lord standing by the banks of the Yamunā River, so beautiful amid the kadamba trees, where many birds are chirping in the gardens. And these impressions are always giving me transcendental realization of beauty and bliss." This feeling about Mathurā-maṇḍala and Vṛndāvana described by Rūpa Gosvāmī can actually be felt even by nondevotees. The places in the eighty-four-square-mile district of Mathurā are so beautifully situated on the banks of the River Yamunā that anyone who goes there will never want to return to this material world. These statements by Rūpa Gosvāmī are factually realized descriptions of Mathurā and Vṛndāvana. All these qualities prove that Mathurā and Vṛndāvana are situated transcendentally. Otherwise, there would be no possibility of invoking our transcendental sentiments in these places. Such transcendental feelings are aroused immediately and without fail after one arrives in Mathurā or Vṛndāvana.

Nectar of Devotion 22:

In the Tenth Canto, Thirty-fifth Chapter, verse 15, of Śrīmad-Bhāgavatam, the gopīs tell mother Yaśodā, "When your son plays on His flute, Lord Śiva, Lord Brahmā and Indra—although they are supposed to be the greatest learned scholars and personalities—all become bewildered. Although they are all very great personalities, by hearing the sound of Kṛṣṇa's flute they humbly bow down and become grave from studying the sound vibrated."

In his book Vidagdha-mādhava, Śrī Rūpa Gosvāmī thus describes the vibration of Kṛṣṇa's flute: "The sound vibration created by the flute of Kṛṣṇa wonderfully stopped Lord Śiva from playing his ḍiṇḍima drum, and the same flute has caused great sages like the four Kumāras to become disturbed in their meditation. It has caused Lord Brahmā, who was sitting on the lotus flower for the creative function, to become astonished. And Anantadeva, who was calmly holding all the planets on His hood, was moving in this way and that due to the transcendental vibration from Kṛṣṇa's flute, which penetrated through the covering of this universe and reached to the spiritual sky."

Nectar of Devotion 26:

Kṛṣṇa's conchshell is known as Pāñcajanya. This Pāñcajanya conch is also mentioned in Bhagavad-gītā. Kṛṣṇa sounded it before the Battle of Kurukṣetra. It is said that when Lord Kṛṣṇa blows on His transcendental conchshell, the wives of the demons become subject to abortions, and the wives of the demigods become blessed with all auspiciousness. In this way, the sound of Kṛṣṇa's conchshell used to vibrate and circulate all over the world.

Nectar of Devotion 30:

In the Tenth Canto, Twenty-first Chapter, verse 13, of Śrīmad-Bhāgavatam, there is an appreciation by the gopīs of the inertia of the cows in Vṛndāvana. The gopīs saw that the cows were hearing the sweet songs vibrated by Kṛṣṇa's flute and were appearing to be drinking the nectar of these transcendental sounds. The calves were stunned, and they forgot to drink the milk from the milk bags. Their eyes seemed to be embracing Kṛṣṇa, and there were tears in their eyes. This is an instance of inertia resulting from hearing the transcendental vibrations of Kṛṣṇa's flute.

When Lakṣmaṇā became disturbed upon hearing words against Kṛṣṇa, she remained inert and did not move her eyelids. This is another example of inertia caused by hearing.

In the Tenth Canto, Seventy-first Chapter, verse 39, of Śrīmad-Bhāgavatam, there is an account of King Yudhiṣṭhira's bewilderment after his bringing Kṛṣṇa into his home with the greatest respect. King Yudhiṣṭhira was very much bewildered because of his transcendental pleasure at having Kṛṣṇa present in his house. In fact, while receiving Kṛṣṇa, King Yudhiṣṭhira forgot himself. This is an instance of inertia resulting from the ecstasy of seeing Kṛṣṇa.

Nectar of Devotion 33:

One friend addressed Kṛṣṇa in this manner: "My dear Madhusūdana, You know my strength, yet You are encouraging Bhadrasena, and not me, to challenge mighty Baladeva. By this action You are simply insulting me, because my arms are as strong as the bolts of the gate!"

A devotee once said, "My dear Lord Kṛṣṇa, may Your challenger Śrīdāmā become glorious for his chivalrous activities, such as vibrating like a thundercloud and roaring like a lion. May all glories go to Śrīdāmā's chivalrous activities!" Chivalrous activities in the matter of fighting, charity, mercy and execution of religious rituals are called constitutional, whereas expressions of pride, emotion, endurance, kindness, determination, jubilation, enthusiasm, jealousy and remembrance are called unconstitutional. When Stoka-kṛṣṇa, one of the many friends of Kṛṣṇa, was fighting with Him, his father chastised him for fighting with Kṛṣṇa, who was the life and soul of all residents of Vṛndāvana. Upon hearing these chastisements, Stoka-kṛṣṇa stopped his fighting. But Kṛṣṇa continued to challenge him, and thus, in order to meet the challenge, Stoka-kṛṣṇa took his pole and began to display his dexterity by whirling it.

Once Śrīdāmā challenged Bhadrasena and said to him, "My dear friend, you needn't be afraid of me yet. I shall first of all defeat our brother Balarāma, then I shall beat Kṛṣṇa, and then I shall come to you." Bhadrasena therefore left the party of Balarāma and joined Kṛṣṇa, and he agitated his friends as much as the Mandara Hill had agitated the whole ocean. By his roaring sounds he deafened all his friends, and he inspired Kṛṣṇa with his chivalrous activities.

Nectar of Devotion 42:

The symptoms of the kaiśora age have already been described, and it is at this age that devotees generally most appreciate Kṛṣṇa. Kṛṣṇa with Rādhārāṇī is worshiped as Kiśora-kiśorī. Kṛṣṇa does not increase His age that although He is the oldest personality and has innumerable different forms, His original form is always youthful. In the pictures of Kṛṣṇa on the Battlefield of Kurukṣetra we can see that He is youthful, although at that time He was old enough to have sons, grandsons and great-grandsons. The cowherd boyfriends of Kṛṣṇa once said, "Dear Kṛṣṇa, You need not decorate Your body with so many ornaments. Your transcendental features are themselves so beautiful that You do not require any ornamentation." At this age, whenever Kṛṣṇa begins to vibrate His flute early in the morning, all of His friends immediately get up from bed just to join Him in going to the pasturing grounds. One of the friends once said, "My dear cowherd friends, the sound of Kṛṣṇa's flute from above Govardhana Hill is telling us that we need not go to search Him out on the bank of the Yamunā."

Pārvatī, the wife of Lord Śiva, told her husband, "My dear Pañcamukha (five-faced), just look at the Pāṇḍavas! After hearing the sound of Kṛṣṇa's conchshell, known as Pāñcajanya, they have regained their strength and are just like lions."

Easy Journey to Other Planets

Easy Journey to Other Planets 2:

"After being situated in this yoga practice and vibrating the sacred syllable oṁ, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets." (BG 8.13) In this way all the senses have to be stopped in their external activities, and the mind must be concentrated on viṣṇu-mūrti, the form of Lord Viṣṇu. That is the perfection of yoga. The mind is very turbulent, so it has to be fixed upon the heart. When the mind is fixed within the heart and the life air is transferred to the top of the head, one can attain the perfection of yoga.

The perfect yogī then determines where he is to go. There are innumerable material planets, and beyond these planets there is the spiritual world. Yogīs have this information from Vedic scriptures. For example, before I came to the United States I read descriptions of it from books. Similarly, a description of the higher planets and the spiritual world can be found in the Vedic scriptures. The yogī knows everything; he can transfer himself to any planet he likes. He does not need the help of spacecraft.

Krsna, The Supreme Personality of Godhead

Krsna Book 1:

The followers of the queen are called maidservants, but actually they act as friends of the queen. This practice is prevalent from time immemorial, traceable at least to the time before the advent of Lord Kṛṣṇa 5,000 years ago. So Vasudeva brought home another 200 beautiful girls along with his wife Devakī.

While the bride and bridegroom were passing along on the chariot, there were different kinds of musical instruments playing to indicate the auspicious moment. There were conchshells, bugles, drums and kettledrums; combined together, they were vibrating a nice concert. The procession was passing very pleasingly, and Kaṁsa was driving the chariot, when suddenly there was a miraculous sound vibrated from the sky which especially announced to Kaṁsa: "Kaṁsa, you are such a fool! You are driving the chariot of your sister and your brother-in-law, but you do not know that the eighth child of this sister will kill you."

Krsna Book 12:

When Lord Kṛṣṇa went ahead to a distant place in order to see some specific scenery, the boys behind Him ran to try to catch up and be the first to touch Him. So there was a great competition. One would say, "I will go there and touch Kṛṣṇa," and another would say, “Oh, you cannot go. I’ll touch Kṛṣṇa first.” Some of them played on their flutes or vibrated bugles made of buffalo horn. Some of them gladly followed the peacocks and imitated the onomatopoetic sounds of the cuckoo. While the birds were flying in the sky, the boys ran after the birds' shadows along the ground and tried to follow their exact courses. Some of them went to the monkeys and silently sat down by them, and some of them imitated the dancing of the peacocks. Some of them caught monkeys by the tail and played with them, and when the monkeys jumped into a tree, the boys followed. When a monkey showed its face and teeth, a boy imitated and showed his teeth to the monkey. Some of the boys played with the frogs on the bank of the Yamunā, and when, out of fear, the frogs jumped into the water, the boys immediately dove in after them, and when the boys came out of the water and saw their own shadows, they would stand imitating, making caricatures and laughing. They would also go to an empty well and make loud sounds, and when the echo came back, they would call it ill names and laugh

As stated personally by the Supreme Personality of Godhead in the Bhagavad-gītā, He is realized proportionately by transcendentalists as Brahman, Paramātmā and the Supreme Personality of Godhead. Here, in confirmation of the same statement, Lord Kṛṣṇa, who awards the impersonalist the pleasure of Brahman realization by His bodily effulgence, also gives pleasure to the devotees as the Supreme Personality of Godhead.

Krsna Book 21:

With the arrival of the beautiful autumn season, the waters in the lakes and rivers became as clear as crystal and filled with fragrant lotus flowers, and breezes blew very pleasantly. At that time Kṛṣṇa entered the forest of Vṛndāvana with the cows and cowherd boys. Kṛṣṇa was very much pleased with the atmosphere of the forest, where flowers bloomed and bees and drones hummed very jubilantly. While the birds, trees and plants were all looking very happy, Kṛṣṇa, tending the cows and accompanied by Śrī Balarāma and the cowherd boys, began to vibrate His transcendental flute. After hearing the vibration of the flute of Kṛṣṇa, the gopīs in Vṛndāvana remembered Him and began to talk amongst themselves about how nicely Kṛṣṇa was playing His flute. When the gopīs were describing the sweet vibration of Kṛṣṇa's flute, they also remembered their pastimes with Him; thus their minds became disturbed, and they were unable to describe completely the beautiful vibration. While discussing the transcendental vibration, they remembered also how Kṛṣṇa dressed, decorated with a peacock feather on His head, just like a dancing actor, and with blue flowers pushed over His ear. His garment glowed yellow-gold, and He was garlanded with a Vaijayantī necklace. Dressed in such an attractive way, Kṛṣṇa filled up the holes of His flute with the nectar emanating from His lips. So they remembered Him, entering the forest of Vṛndāvana, which is always glorified by the footprints of Kṛṣṇa and His companions.

Krsna Book 29:

"Dear Kṛṣṇa, we have simply been captivated by seeing You with tilaka and with earrings and by seeing Your beautiful face covered with scattered hair and bearing Your extraordinary smile. Not only that, but we are also attracted by Your arms, which always give assurance to the surrendered souls. And although we are also attracted by Your chest, which is always embraced by the goddess of fortune, we do not wish to take her position. We shall simply be satisfied by being Your maidservants. If You accuse us, however, of encouraging prostitution, then we can only ask, Where is that woman within these three worlds who is not captivated by Your beauty and the rhythmic songs vibrated by Your transcendental flute? Within these three worlds there is no distinction between men and women in relation to You because both men and women belong to the marginal potency, or prakṛti. No one is actually the enjoyer, or the male; everyone is meant to be enjoyed by You. There is no woman within these three worlds who cannot but deviate from her path of chastity once she is attracted to You, because Your beauty is so sublime that not only men and women but also cows, birds, beasts and even trees, fruits and flowers—everyone and everything—become enchanted, and what to speak of ourselves? It is, however, definitely decided that as Lord Viṣṇu is always protecting the demigods from the onslaught of demons, so You have also advented in Vṛndāvana just to give the residents protection from all kinds of distress. O dear friend of the distressed, kindly place Your hand on our burning breasts as well as on our heads, because we have surrendered unto You as Your eternal maidservants. If You think, however, that Your lotuslike palms might be burned to ashes if placed on our burning breasts, let us assure You that Your palms will feel pleasure instead of pain, as the lotus flower, although very delicate and soft, enjoys the scorching heat of the sun."

Krsna Book 54:

To show his prestige, Rukmī promised all the returning kings, "You could not help Śiśupāla marry my sister, Rukmiṇī, but I cannot allow Rukmiṇī to be taken away by Kṛṣṇa. I shall teach Him a lesson. Now I am going to follow Him." He presented himself as a big commander and vowed before all the princes, "Unless I kill Kṛṣṇa in the fight and bring back my sister from His clutches, I shall not return to my capital city, Kuṇḍina. I make this vow before you all, and you will see that I shall fulfill it." After thus vibrating all these boasting words, Rukmī immediately got on his chariot and told his chariot driver to pursue Kṛṣṇa. He said, "I want to fight with Him immediately. This cowherd boy has become proud of His tricky way of fighting with kṣatriyas, but today I shall teach Him a good lesson. Because He had the impudence to kidnap my sister, I, with my sharp arrows, shall teach Him very good lessons indeed." Thus this unintelligent man, Rukmī, ignorant of the extent of the strength and activities of the Supreme Personality of Godhead, voiced his impudent threats.

In great stupidity, he soon stood before Kṛṣṇa, telling Him repeatedly, "Stop for a minute and fight with me!" After saying this he drew his bow and directly shot three forceful arrows against Kṛṣṇa's body. Then he condemned Kṛṣṇa as the most abominable descendant of the Yadu dynasty and asked Him to stand before him for a minute so that he could teach Him a good lesson. "You are carrying away my sister just like a crow stealing clarified butter meant for use in a sacrifice. You are proud of Your military strength, but You cannot fight according to regulative principles. You have stolen my sister; now I shall relieve You of Your false prestige. You can keep my sister in Your possession only until I beat You to the ground for good with my arrows."

Krsna Book 59:

He had five heads and had long been living within the water. The Mura demon was as brilliant as the sun at the time of the dissolution of the cosmos, and his temper was like blazing fire. The effulgence of his body was so dazzling that he was difficult to see with open eyes. When he came out, he first took out his trident and rushed the Supreme Personality of Godhead. The demon Mura in his onslaught was like a big snake attacking Garuḍa. His angry mood was very severe, and he appeared ready to devour the three worlds. First of all he attacked the carrier of Kṛṣṇa, Garuḍa, by whirling and then throwing his trident, and through his five mouths he vibrated sounds like the roaring of a lion. These roaring vibrations spread all over the atmosphere until they extended all over the world and into outer space, up and down and out to the ten directions, rumbling throughout the entire universe.

Lord Kṛṣṇa saw that the trident of the Mura demon was rushing toward His carrier, Garuḍa. Immediately, by a trick of His hand, He took two arrows and threw them toward the trident, cutting it to pieces. Simultaneously, using many arrows, He pierced the mouths of the demon Mura. When the Mura demon saw himself outmaneuvered by the Supreme Personality of Godhead, he immediately began to strike the Lord in great anger with his club. But Lord Kṛṣṇa, with His own club, broke the club of Mura to pieces before it could reach Him. The demon, bereft of his weapon, decided to attack Kṛṣṇa with his strong arms, but Kṛṣṇa, with the aid of His Sudarśana cakra, immediately separated the demon's five heads from his body. The demon then fell into the water, just as the peak of a mountain falls into the ocean after being struck by the thunderbolt of Indra.

Krsna Book 67:

Then, with great force, he began to beat Lord Balarāma's chest with his fists. This time Lord Balarāma became most angry. Since the gorilla was striking Him with his hands, Lord Balarāma would not strike him back with His own weapons, the club or the plow. Simply with His fists He struck the collarbone of the gorilla. This blow proved fatal to Dvivida, who immediately vomited blood and fell unconscious upon the ground. When the gorilla fell, all the hills and forests appeared to totter.

After this horrible incident, all the Siddhas, great sages and saintly persons from the upper planetary system showered flowers on the person of Lord Balarāma and vibrated sounds glorifying His supremacy. All of them chanted, "All glories to Lord Balarāma! Let us offer our respectful obeisances unto Your lotus feet. By killing this great demon, Dvivida, You have initiated an auspicious era for the world." All such jubilant sounds of victory were heard from outer space. After killing the great demon Dvivida and being worshiped by showers of flowers and glorious sounds of victory, Balarāma returned to His capital city, Dvārakā.

Krsna Book 71:

Thus He wished good fortune to all the imprisoned kings and the messenger. After receiving this assurance from Lord Kṛṣṇa, the messenger returned to the imprisoned kings and informed them of the happy news of the Lord's forthcoming visit. All the kings were joyful at the news and began to wait very anxiously for the Lord's arrival.

The chariot of Lord Kṛṣṇa started for Hastināpura accompanied by many other chariots, along with elephants, cavalry, infantry and similar royal paraphernalia. Bugles, drums, trumpets, conchshells and horns all produced a loud auspicious sound which vibrated in all directions. The sixteen thousand queens, headed by the goddess of fortune Rukmiṇīdevī, the ideal wife of Lord Kṛṣṇa, and accompanied by their respective sons, all followed behind Lord Kṛṣṇa. They were dressed in costly garments decorated with ornaments, and their bodies were smeared with sandalwood pulp and garlanded with fragrant flowers. Riding on palanquins nicely decorated with silks, flags and golden lace, they followed their exalted husband, Lord Kṛṣṇa. The infantry soldiers carried shields, swords and lances in their hands and acted as royal bodyguards to the queens. In the rear of the procession were the wives and children of all the other followers, and there were many society girls also following. Many beasts of burden like bulls, buffalo, mules and asses carried the camps, bedding and carpets, and the women who followed were seated in separate palanquins on the backs of camels. This panoramic procession was accompanied by the shouts of the people and was full with the display of different colored flags, umbrellas and whisks and different varieties of weapons, dress, ornaments, helmets and armaments. Shining in the sunlight, the procession appeared just like an ocean with high waves and sharks.

Krsna Book 75:

After Śiśupāla died by the mercy of Lord Kṛṣṇa and merged into the spiritual existence, and after the end of the Rājasūya-yajña, when all the friends, guests and well-wishers had been fully honored and rewarded, King Yudhiṣṭhira went to bathe in the Ganges. The city of Hastināpura stands today on the bank of the Yamunā, and the statement of Śrīmad-Bhāgavatam that King Yudhiṣṭhira went to bathe in the Ganges indicates, therefore, that during the time of the Pāṇḍavas the river Yamunā was also known as the Ganges. While the King was taking the avabhṛtha bath, different musical instruments vibrated, such as mṛdaṅgas, conchshells, paṇava drums, kettledrums and bugles, and the ankle bells of the dancing girls jingled. Many groups of professional singers sang as vīṇās, flutes, gongs and cymbals were played, and thus a tumultuous sound vibrated in the sky. The princely guests from many kingdoms, like Sṛñjaya, Kāmboja, Kuru, Kekaya and Kośala, were present with their different flags and gorgeously decorated elephants, chariots, horses and soldiers. All of them passed in a procession, with King Yudhiṣṭhira in the forefront. The executive members who had performed the sacrifice—the priests, religious ministers and brāhmaṇas—all loudly chanted the Vedic hymns. The demigods and the inhabitants of Pitṛloka and Gandharvaloka, as well as many sages, showered flowers from the sky. The men and women of Hastināpura, or Indraprastha, their bodies smeared with scents and floral oils, were nicely dressed in colorful garments and decorated with garlands, jewels and ornaments. Enjoying the ceremony, they threw on one another liquid substances like water, oil, milk, butter and yogurt. Some even smeared these on each other's bodies. In this way, they enjoyed the occasion. The professional prostitutes jubilantly smeared these liquid substances on the bodies of the men, and the men reciprocated in the same way. All the liquid substances had been mixed with turmeric and saffron, and their color was a lustrous yellow.

Krsna Book 87:

King Parīkṣit inquired from Śukadeva Gosvāmī about a very important topic in understanding transcendental subject matter. His question was, "Since Vedic knowledge generally deals with the subject matter of the three qualities of the material world, how then can it approach the subject matter of transcendence, which is beyond the approach of the three material modes? Since the mind is material and the vibration of words is a material sound, how can the Vedic knowledge, expressing by material sound the thoughts of the material mind, approach transcendence? Description of a subject matter necessitates describing its source of emanation, its qualities and its activities. Such description can be possible only by thinking with the material mind and by vibrating material words. Brahman, or the Absolute Truth, has no material qualities, but our power of speaking does not go beyond the material qualities. How then can Brahman, the Absolute Truth, be described by your words? I do not see how it is possible to understand transcendence from such expressions of material sound."

The purpose of King Parīkṣit's inquiry was to ascertain from Śukadeva Gosvāmī whether the Vedas ultimately describe the Absolute Truth as impersonal or as personal. Understanding of the Absolute Truth progresses in three features—impersonal Brahman, Paramātmā localized in everyone's heart, and, at last, the Supreme Personality of Godhead, Kṛṣṇa.

Krsna Book 90:

You appear excessively eager to see Him, and we see that for this reason only, drops of tears are gliding down from your eyes, just as they are from ours. Dear black cloud, we must admit frankly that to establish an intimate relationship with Śyāmasundara means to purchase unnecessary anxieties while we are otherwise comfortable at home.”

Generally the cuckoo sounds its cooing vibration at the end of night or early in the morning. When the queens heard the cooing of the cuckoo at the end of night, they said, "Dear cuckoo, your voice is very sweet. As soon as you vibrate your sweet voice, we immediately remember Śyāmasundara because your voice exactly resembles His. We must frankly admit that your voice is imbued with nectar, and it is so invigorating that it is competent to bring back life to those who are almost dead in separation from their dearmost friend. So we are very much obliged to you. Please let us know how we can welcome you or how we can do something for you."

The queens continued talking like that, and they addressed the mountain as follows: “Dear mountain, you are very generous. By your gravity only, the whole crust of this earth is properly maintained, although because you are discharging your duties very faithfully, you do not know how to move. Because you are so grave, you do not move hither and thither, nor do you say anything. Rather, you always appear in a thoughtful mood. It may be that you are always thinking of a very grave and important subject matter, but we can guess very clearly what you are thinking of. We are sure that you are thinking of placing the lotus feet of Śyāmasundara on your raised peaks, as we want to place His lotus feet on our raised breasts.