Can my home be a temple- By H.G. Gauranga prabhu

English

Hindi

Daily Reading: Caitanya Caritamrita page-46

CC Ādi 2.6

brahma, ātmā, bhagavān — anuvāda tina

aṅga-prabhā, aṁśa, svarūpa — tina vidheya-cihna

Translation

Impersonal Brahman, the localized Paramātmā and the Personality of Godhead are three subjects, and the glowing effulgence, the partial manifestation and the original form are their three respective predicates.

CC Ādi 2.7

anuvāda āge, pāche vidheya sthāpana

sei artha kahi, śuna śāstra-vivaraṇa

Translation

A predicate always follows its subject. Now I shall explain the meaning of this verse according to the revealed scriptures.

CC Ādi 2.8

svayaṁ bhagavān kṛṣṇa, viṣṇu-paratattva

pūrṇa-jñāna pūrṇānanda parama mahattva

Translation

Kṛṣṇa, the original form of the Personality of Godhead, is the summum bonum of the all-pervading Viṣṇu. He is all-perfect knowledge and all-perfect bliss. He is the Supreme Transcendence.

CC Ādi 2.9

‘nanda-suta’ bali’ yāṅre bhāgavate gāi

sei kṛṣṇa avatīrṇa caitanya-gosāñi

Translation

He whom Śrīmad-Bhāgavatam describes as the son of Nanda Mahārāja has descended to earth as Lord Caitanya.

Purport

According to the rules of rhetorical arrangement for efficient composition in literature, a subject should be mentioned before its predicate. The Vedic literature frequently mentions Brahman, Paramātmā and Bhagavān, and therefore these three terms are widely known as the subjects of transcendental understanding. But it is not widely known that what is approached as the impersonal Brahman is the effulgence of Śrī Caitanya Mahāprabhu’s transcendental body. Nor is it widely known that the Supersoul, or Paramātmā, is only a partial representation of Lord Caitanya, who is identical with Bhagavān Himself. Therefore the descriptions of Brahman as the effulgence of Lord Caitanya, the Paramātmā as His partial representation, and the Supreme Personality of Godhead Kṛṣṇa as identical with Lord Caitanya Mahāprabhu must be verified by evidence from authoritative Vedic literatures.

The author wants to establish first that the essence of the Vedas is the viṣṇu-tattva, the Absolute Truth, Viṣṇu, the all-pervading Godhead. The viṣṇu-tattva has different categories, of which the highest is Lord Kṛṣṇa, the ultimate viṣṇu-tattva, as confirmed in the Bhagavad-gītā and throughout the Vedic literature. In Śrīmad-Bhāgavatam the same Supreme Personality of Godhead Kṛṣṇa is described as Nanda-suta, the son of King Nanda. Kṛṣṇadāsa Kavirāja Gosvāmī says that Nandasuta has again appeared as Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, and he bases this statement on his understanding that the Vedic literature concludes there is no difference between Lord Kṛṣṇa and Lord Caitanya Mahāprabhu. This the author will prove. If it is thus proved that Śrī Kṛṣṇa is the origin of all tattvas (truths), namely Brahman, Paramātmā and Bhagavān, and that there is no difference between Śrī Kṛṣṇa and Lord Śrī Caitanya Mahāprabhu, it will not be difficult to understand that Śrī Caitanya Mahāprabhu is also the same origin of all tattvas. The same Absolute Truth, as He is revealed to students of different realizations, is called Brahman, Paramātmā and Bhagavān.

Daily Reading: Srimad Bhagavatam page-46

ŚB 1.2.30

sa evedaṁ sasarjāgre

bhagavān ātma-māyayā

sad-asad-rūpayā cāsau

guṇamayāguṇo vibhuḥ

Translation

In the beginning of the material creation, that Absolute Personality of Godhead [Vāsudeva], in His transcendental position, created the energies of cause and effect by His own internal energy.

Purport

The position of the Lord is always transcendental because the causal and effectual energies required for the creation of the material world were also created by Him. He is unaffected, therefore, by the qualities of the material modes. His existence, form, activities and paraphernalia all existed before the material creation.* He is all-spiritual and has nothing to do with the qualities of the material world, which are qualitatively distinct from the spiritual qualities of the Lord.

ŚB 1.2.31

tayā vilasiteṣv eṣu

guṇeṣu guṇavān iva

antaḥ-praviṣṭa ābhāti

vijñānena vijṛmbhitaḥ

Translation

After creating the material substance, the Lord [Vāsudeva] expands Himself and enters into it. And although He is within the material modes of nature and appears to be one of the created beings, He is always fully enlightened in His transcendental position.

Purport

The living entities are separated parts and parcels of the Lord, and the conditioned living entities, who are unfit for the spiritual kingdom, are strewn within the material world to enjoy matter to the fullest extent. As Paramātmā and eternal friend of the living entities, the Lord, by one of His plenary portions, accompanies the living entities to guide them in their material enjoyment and to become witness to all activities. While the living entities enjoy the material conditions, the Lord maintains His transcendental position without being affected by the material atmosphere. In the Vedic literatures (śruti) it is said that there are two birds in one tree.* One of them is eating the fruit of the tree, while the other is witnessing the actions. The witness is the Lord, and the fruit-eater is the living entity. The fruit-eater (living entity) has forgotten his real identity and is overwhelmed in the fruitive activities of the material conditions, but the Lord (Paramātmā) is always full in transcendental knowledge. That is the difference between the Supersoul and the conditioned soul. The conditioned soul, the living entity, is controlled by the laws of nature, while the Paramātmā, or the Supersoul, is the controller of the material energy.

Daily Reading: Bhagvad Gita As it is- Page-46

Bg. 1.41

saṅkaro narakāyaiva

kula-ghnānāṁ kulasya ca

patanti pitaro hy eṣāṁ

lupta-piṇḍodaka-kriyāḥ

Translation

An increase of unwanted population certainly causes hellish life both for the family and for those who destroy the family tradition. The ancestors of such corrupt families fall down, because the performances for offering them food and water are entirely stopped.

Purport

According to the rules and regulations of fruitive activities, there is a need to offer periodical food and water to the forefathers of the family. This offering is performed by worship of Viṣṇu, because eating the remnants of food offered to Viṣṇu can deliver one from all kinds of sinful reactions. Sometimes the forefathers may be suffering from various types of sinful reactions, and sometimes some of them cannot even acquire a gross material body and are forced to remain in subtle bodies as ghosts. Thus, when remnants of prasādam food are offered to forefathers by descendants, the forefathers are released from ghostly or other kinds of miserable life. Such help rendered to forefathers is a family tradition, and those who are not in devotional life are required to perform such rituals. One who is engaged in the devotional life is not required to perform such actions. Simply by performing devotional service, one can deliver hundreds and thousands of forefathers from all kinds of misery. It is stated in the Bhāgavatam (11.5.41):

devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ

na kiṅkaro nāyam ṛṇī ca rājan

sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ

gato mukundaṁ parihṛtya kartam

“Anyone who has taken shelter of the lotus feet of Mukunda, the giver of liberation, giving up all kinds of obligation, and has taken to the path in all seriousness, owes neither duties nor obligations to the demigods, sages, general living entities, family members, humankind or forefathers.” Such obligations are automatically fulfilled by performance of devotional service to the Supreme Personality of Godhead.

Bg. 1.42

doṣair etaiḥ kula-ghnānāṁ

varṇa-saṅkara-kārakaiḥ

utsādyante jāti-dharmāḥ

kula-dharmāś ca śāśvatāḥ

Translation

By the evil deeds of those who destroy the family tradition and thus give rise to unwanted children, all kinds of community projects and family welfare activities are devastated.

Purport

Community projects for the four orders of human society, combined with family welfare activities, as they are set forth by the institution of sanātana-dharma, or varṇāśrama-dharma, are designed to enable the human being to attain his ultimate salvation. Therefore, the breaking of the sanātana-dharma tradition by irresponsible leaders of society brings about chaos in that society, and consequently people forget the aim of life – Viṣṇu. Such leaders are called blind, and persons who follow such leaders are sure to be led into chaos.

Srila Prabhupada vani #381

#381-Srila Prabhupada explains-When we became KC success is guarenteed-in his lecture-NOD 01 VRN 1972-10-20 The Complete Science of Bhakti-Yoga
https://drive.google.com/file/d/1mKxC9Kit7oDlpJ_nA-_k5PldHKLuP1GY/view?usp=drivesdk

Daily Reading: Caitanya Caritamrita page-45

CC Ādi 2.3
jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda

Translation

All glories to Lord Śrī Caitanya Mahāprabhu and Lord Śrī Nityānanda! All glories to Advaitacandra, and all glories to the devotees of Lord Gaurāṅga!

CC Ādi 2.4
tṛtīya ślokera artha kari vivaraṇa
vastu-nirdeśa-rūpa maṅgalācaraṇa

Translation

Let me describe the meaning of the third verse [of the first fourteen]. It is an auspicious vibration that describes the Absolute Truth.

CC Ādi 2.5
yad advaitaṁ brahmopaniṣadi tad apy asya tanu-bhā
ya ātmāntar-yāmī puruṣa iti so ’syāṁśa-vibhavaḥ
ṣaḍ-aiśvaryaiḥ pūrṇo ya iha bhagavān sa svayam ayaṁ
na caitanyāt krṣṇāj jagati para-tattvaṁ param iha

Translation

What the Upaniṣads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. Lord Caitanya is the Supreme Personality of Godhead, Kṛṣṇa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.

Purport

The compilers of the Upaniṣads speak very highly of the impersonal Brahman. The Upaniṣads, which are considered the most elevated portion of the Vedic literatures, are meant for persons who desire to get free from material association and who therefore approach a bona fide spiritual master for enlightenment. The prefix upa- indicates that one must receive knowledge about the Absolute Truth from a spiritual master. One who has faith in his spiritual master actually receives transcendental instruction, and as his attachment for material life slackens, he is able to advance on the spiritual path. Knowledge of the transcendental science of the Upaniṣads can free one from the entanglement of existence in the material world, and when thus liberated, one can be elevated to the spiritual kingdom of the Supreme Personality of Godhead by advancement in spiritual life.

The beginning of spiritual enlightenment is realization of impersonal Brahman. Such realization is effected by gradual negation of material variegatedness. Impersonal Brahman realization is the partial, distant experience of the Absolute Truth that one achieves through the rational approach. It is compared to one’s seeing a hill from a distance and taking it to be a smoky cloud. A hill is not a smoky cloud, but it appears to be one from a distance because of our imperfect vision. In imperfect or smoky realization of the Absolute Truth, spiritual variegatedness is conspicuous by its absence. This experience is therefore called advaita-vāda, or realization of the oneness of the Absolute.

The impersonal glowing effulgence of Brahman consists only of the personal bodily rays of the Supreme Godhead, Śrī Kṛṣṇa. Since Śrī Gaurasundara, or Lord Śrī Caitanya Mahāprabhu, is identical with Śrī Kṛṣṇa Himself, the Brahman effulgence consists of the rays of His transcendental body.

Similarly, the Supersoul, which is called the Paramātmā, is a plenary representation of Caitanya Mahāprabhu. The antar-yāmī, the Supersoul in everyone’s heart, is the controller of all living entities. This is confirmed in the Bhagavad-gītā(15.15), wherein Lord Kṛṣṇa says, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: “I am situated in everyone’s heart.” The Bhagavad-gītā (5.29) also states, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram, indicating that the Supreme Lord, acting in His expansion as the Supersoul, is the proprietor of everything. Similarly, the Brahma-saṁhitā (5.35) states, aṇḍāntara-stha-paramāṇu-cayāntara-stham. The Lord is present everywhere, within the heart of every living entity and within each and every atom as well. Thus by this Supersoul feature the Lord is all-pervading.

Furthermore, Lord Caitanya is also the master of all wealth, strength, fame, beauty, knowledge and renunciation because He is Śrī Kṛṣṇa Himself. He is described as pūrṇa, or complete. In the feature of Lord Caitanya, the Lord is an ideal renouncer, just as Śrī Rāma was an ideal king. Lord Caitanya accepted the order of sannyāsa and exemplified exceedingly wonderful principles in His own life. No one can compare to Him in the order of sannyāsa. Although in Kali-yuga acceptance of the sannyāsa order is generally forbidden, Lord Caitanya accepted it because He is complete in renunciation. Others cannot imitate Him but can only follow in His footsteps as far as possible. Those who are unfit for this order of life are strictly forbidden by the injunctions of the śāstras to accept it. Lord Caitanya, however, is complete in renunciation as well as all other opulences. He is therefore the highest principle of the Absolute Truth.

By an analytical study of the truth of Lord Caitanya, one will find that He is not different from the Supreme Personality of Godhead Kṛṣṇa; no one is greater than or even equal to Him. In the Bhagavad-gītā (7.7) Lord Kṛṣṇa says to Arjuna, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: “O conqueror of wealth [Arjuna], there is no truth superior to Me.” Thus it is here confirmed that there is no truth higher than Lord Śrī Kṛṣṇa Caitanya.

The impersonal Brahman is the goal of those who cultivate the study of books of transcendental knowledge, and the Supersoul is the goal of those who perform the yoga practices. One who knows the Supreme Personality of Godhead surpasses realization of both Brahman and Paramātmā because Bhagavān is the ultimate platform of absolute knowledge.

The Personality of Godhead is the complete form of sac-cid-ānanda (full life, knowledge and bliss). By realization of the sat portion of the Complete Whole (unlimited existence), one realizes the impersonal Brahman aspect of the Lord. By realization of the cit portion of the Complete Whole (unlimited knowledge), one can realize the localized aspect of the Lord, the Paramātmā. But neither of these partial realizations of the Complete Whole can help one realize ānanda, or complete bliss. Without such realization of ānanda, knowledge of the Absolute Truth is incomplete.

This verse of the Caitanya-caritāmṛta by Kṛṣṇadāsa Kavirāja Gosvāmī is confirmed by a parallel statement in the Tattva-sandarbha, by Śrīla Jīva Gosvāmī. In the Eighth Part of the Tattva-sandarbha it is said that the Absolute Truth is sometimes approached as impersonal Brahman, which, although spiritual, is only a partial representation of the Absolute Truth. Nārāyaṇa, the predominating Deity in Vaikuṇṭha, is to be known as an expansion of Śrī Kṛṣṇa, but Śrī Kṛṣṇa is the Supreme Absolute Truth, the object of the transcendental love of all living entities.

Daily Reading: Srimad Bhagavatam page-45

From previous purport....

The same applies to all kinds of austerities. Tapasya means voluntary acceptance of bodily pains to achieve some higher end of life. Rāvaṇa and Hiraṇyakaśipu underwent a severe type of bodily torture to achieve the end of sense gratification. Sometimes modern politicians also undergo severe types of austerities to achieve some political end. This is not actually tapasya. One should accept voluntary bodily inconvenience for the sake of knowing Vāsudeva because that is the way of real austerities. Otherwise all forms of austerities are classified as modes of passion and ignorance. Passion and ignorance cannot end the miseries of life. Only the mode of goodness can mitigate the threefold miseries of life. Vasudeva and Devakī, the so-called father and mother of Lord Kṛṣṇa, underwent penances to get Vāsudeva as their son. Lord Śrī Kṛṣṇa is the father of all living beings (Bg. 14.4). Therefore He is the original living being of all other living beings. He is the original eternal enjoyer amongst all other enjoyers. Therefore no one can be His begetting father, as the ignorant may think. Lord Śrī Kṛṣṇa agreed to become the son of Vasudeva and Devakī upon being pleased with their severe austerities. Therefore if any austerities have to be done, they must be done to achieve the end of knowledge, Vāsudeva.

Vāsudeva is the original Personality of Godhead, Lord Śrī Kṛṣṇa. As explained before, the original Personality of Godhead expands Himself by innumerable forms. Such expansion of forms is made possible by His various energies. His energies are also multifarious, and His internal energies are superior and external energies inferior in quality. They are explained in the Bhagavad-gītā (7.4-6) as the parā and the aparā prakṛtis. So His expansions of various forms which take place via the internal energies are superior forms, whereas the expansions which take place via the external energies are inferior forms. The living entities are also His expansions. The living entities who are expanded by His internal potency are eternally liberated persons, whereas those who are expanded in terms of the material energies are eternally conditioned souls. Therefore, all culture of knowledge, austerities, sacrifice and activities should be aimed at changing the quality of the influence that is acting upon us. For the present, we are all being controlled by the external energy of the Lord, and just to change the quality of the influence, we must endeavor to cultivate spiritual energy. In the Bhagavad-gītā it is said that those who are mahātmās, or those whose minds have been so broadened as to be engaged in the service of Lord Kṛṣṇa, are under the influence of the internal potency, and the effect is that such broadminded living beings are constantly engaged in the service of the Lord without deviation. That should be the aim of life. And that is the verdict of all the Vedic literatures. No one should bother himself with fruitive activities or dry speculation about transcendental knowledge. Everyone should at once engage himself in the transcendental loving service of the Lord. Nor should one worship different demigods who work as different hands of the Lord for creation, maintenance or destruction of the material world. There are innumerable powerful demigods who look over the external management of the material world. They are all different assisting hands of Lord Vāsudeva. Even Lord Śiva and Lord Brahmā are included in the list of demigods, but Lord Viṣṇu, or Vāsudeva, is always transcendentally situated. Even though He accepts the quality of goodness of the material world, He is still transcendental to all the material modes. The following example will clear that matter more explicitly. In the prison house there are the prisoners and the managers of the prison house. Both the managers and the prisoners are bound by the laws of the king. But even though the king sometimes comes in the prison, he is not bound by the laws of the prison house. The king is therefore always transcendental to the laws of the prison house, as the Lord is always transcendental to the laws of the material world.

Daily Reading: Bhagvad Gita As it is- Page-45

Bg. 1.40

adharmābhibhavāt kṛṣṇa

praduṣyanti kula-striyaḥ

strīṣu duṣṭāsu vārṣṇeya

jāyate varṇa-saṅkaraḥ

Translation

When irreligion is prominent in the family, O Kṛṣṇa, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vṛṣṇi, comes unwanted progeny.

Purport

Good population in human society is the basic principle for peace, prosperity and spiritual progress in life. The varṇāśrama religion’s principles were so designed that the good population would prevail in society for the general spiritual progress of state and community. Such population depends on the chastity and faithfulness of its womanhood. As children are very prone to be misled, women are similarly very prone to degradation. Therefore, both children and women require protection by the elder members of the family. By being engaged in various religious practices, women will not be misled into adultery. According to Cāṇakya Paṇḍita, women are generally not very intelligent and therefore not trustworthy. So the different family traditions of religious activities should always engage them, and thus their chastity and devotion will give birth to a good population eligible for participating in the varṇāśrama system. On the failure of such varṇāśrama-dharma, naturally the women become free to act and mix with men, and thus adultery is indulged in at the risk of unwanted population. Irresponsible men also provoke adultery in society, and thus unwanted children flood the human race at the risk of war and pestilence.

Srila Prabhupada vani#380

#380-Srila Prabhupada explains- When we are trained properly then our constitutional position  is revealed-in his lecture-NOD 01 VRN 1972-10-20 The Complete Science of Bhakti-Yoga
https://drive.google.com/file/d/1ROzGjWJcGYxvB7FMMs6FYdY_TNyrfSjw/view?usp=drivesdk

Top Ten Quotes by H.D.G. A.C. BHAKTIVEDANTA SWAMI SRILA PRABHUPADA on Japa

1) Any person who is chanting the holy names of Krishna in course of
time feels transcendental pleasure and very quickly becomes purified
of all material contamination.”

2) Simply by properly doing our japa daily, we can be freed from the
reactions to all sinful activities.

3) We cannot become fully Krishna conscious without chanting good
quality rounds daily. Chanting is the most powerful way to become
Krishna conscious.

4) Our strength is in following the regulative principles and chanting
16 rounds japa.

5) Everyone begins his devotional life from the neophyte stage, but if
one properly finishes chanting the prescribed number of rounds of
hari-nama, he is elevated step by step to the highest platform,
uttama-adhikari. – Nectar of Instruction

6) Of all the regulative principles, the spiritual master’s order to
chant at least sixteen rounds is most essential.

7) Minimum 16 rounds have to be chanted. Constant chanting should be our goal.

8) When Japa is not done with love and attention there is often no
observable spiritual or material result. However this same Japa, done
with love and attention, will enable us to perform all other devotion
practices in pure a manner, also with love and attention. –

9) There is no such requirement that japa should be done silently and
chanting should be done differently. Loudly or silently, everything is
all right. There is no such restriction. Only thing is that we should
chant very attentively, hearing the vibration very distinctly.

10) Your japa beads are your ticket back to Godhead.

Jai Srila Prabhupada

Daily Reading: Caitanya Caritamrita page-44

CC Ādi 2.2
kṛṣṇotkīrtana-gāna-nartana-kalā-pāthojani-bhrājitā
sad-bhaktāvali-haṁsa-cakra-madhupa-śreṇī-vihārāspadam
karṇānandi-kala-dhvanir vahatu me jihvā-maru-prāṅgaṇe
śrī-caitanya dayā-nidhe tava lasal-līlā-sudhā-svardhunī

Translation

O my merciful Lord Caitanya, may the nectarean Ganges waters of Your transcendental activities flow on the surface of my desertlike tongue. Beautifying these waters are the lotus flowers of singing, dancing and loud chanting of Kṛṣṇa’s holy name, which are the pleasure abodes of unalloyed devotees. These devotees are compared to swans, ducks and bees. The river’s flowing produces a melodious sound that gladdens their ears.

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.

Lord Caitanya’s movement of Kṛṣṇa consciousness is full of dancing and singing about the pastimes of Lord Kṛṣṇa. It is compared herein to the pure waters of the Ganges, which are full of lotus flowers. The enjoyers of these lotus flowers are the pure devotees, who are like bees and swans. They chant like the flowing of the Ganges, the river of the celestial kingdom. The author desires such sweetly flowing waves to cover his tongue. He humbly compares himself to materialistic persons who always engage in dry talk from which they derive no satisfaction. If they were to use their dry tongues to chant the holy name of the Lord — Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare — as exemplified by Lord Caitanya, they would taste sweet nectar and enjoy life.

Daily Reading: Srimad Bhagavatam page-44

ŚB 1.2.28-29

vāsudeva-parā vedā

vāsudeva-parā makhāḥ

vāsudeva-parā yogā

vāsudeva-parāḥ kriyāḥ

vāsudeva-paraṁ jñānaṁ

vāsudeva-paraṁ tapaḥ

vāsudeva-paro dharmo

vāsudeva-parā gatiḥ

Translation

In the revealed scriptures, the ultimate object of knowledge is Śrī Kṛṣṇa, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion [dharma] is rendering loving service unto Him. He is the supreme goal of life.

Purport

That Śrī Kṛṣṇa, the Personality of Godhead, is the only object of worship is confirmed in these two ślokas. In the Vedic literature there is the same objective: establishing one’s relationship and ultimately reviving our lost loving service unto Him. That is the sum and substance of the Vedas. In the Bhagavad-gītā the same theory is confirmed by the Lord in His own words: the ultimate purpose of the Vedas is to know Him only. All the revealed scriptures are prepared by the Lord through His incarnation in the body of Śrīla Vyāsadeva just to remind the fallen souls, conditioned by material nature, of Śrī Kṛṣṇa, the Personality of Godhead. No demigod can award freedom from material bondage. That is the verdict of all the Vedic literatures. Impersonalists who have no information of the Personality of Godhead minimize the omnipotency of the Supreme Lord and put Him on equal footing with all other living beings, and for this act such impersonalists get freedom from material bondage only with great difficulty. They can surrender unto Him only after many, many births in the culture of transcendental knowledge.

One may argue that the Vedic activities are based on sacrificial ceremonies. That is true. But all such sacrifices are also meant for realizing the truth about Vāsudeva. Another name of Vāsudeva is Yajña (sacrifice), and in the Bhagavad-gītā it is clearly stated that all sacrifices and all activities are to be conducted for the satisfaction of Yajña, or Viṣṇu, the Personality of Godhead. This is the case also with the yoga systems. Yoga means to get into touch with the Supreme Lord. The process, however, includes several bodily features such as āsana, dhyāna, prāṇāyāma and meditation, and all of them are meant for concentrating upon the localized aspect of Vāsudeva represented as Paramātmā. Paramātmā realization is but partial realization of Vāsudeva, and if one is successful in that attempt, one realizes Vāsudeva in full. But by ill luck most yogīs are stranded by the powers of mysticism achieved through the bodily process. Ill-fated yogīs are given a chance in the next birth by being placed in the families of good learned brāhmaṇas or in the families of rich merchants in order to execute the unfinished task of Vāsudeva realization. If such fortunate brāhmaṇas and sons of rich men properly utilize the chance, they can easily realize Vāsudeva by good association with saintly persons. Unfortunately, such preferred persons are captivated again by material wealth and honor, and thus they practically forget the aim of life.

This is also so for the culture of knowledge. According to Bhagavad-gītā there are eighteen items in culturing knowledge. By such culture of knowledge one becomes gradually prideless, devoid of vanity, nonviolent, forbearing, simple, devoted to the great spiritual master, and self-controlled. By culture of knowledge one becomes unattached to hearth and home and becomes conscious of the miseries due to death, birth, old age and disease. And all culture of knowledge culminates in devotional service to the Personality of Godhead, Vāsudeva. Therefore, Vāsudeva is the ultimate aim in culturing all different branches of knowledge. Culture of knowledge leading one to the transcendental plane of meeting Vāsudeva is real knowledge. Physical knowledge in its various branches is condemned in the Bhagavad-gītā as ajñāna, or the opposite of real knowledge. The ultimate aim of physical knowledge is to satisfy the senses, which means prolongation of the term of material existence and thereby continuance of the threefold miseries. So prolonging the miserable life of material existence is nescience. But the same physical knowledge leading to the way of spiritual understanding helps one to end the miserable life of physical existence and to begin the life of spiritual existence on the plane of Vāsudeva.

continued......

Daily Reading: Bhagvad Gita As it is- Page-44

Bg. 1.37-38

yady apy ete na paśyanti

lobhopahata-cetasaḥ

kula-kṣaya-kṛtaṁ doṣaṁ

mitra-drohe ca pātakam

kathaṁ na jñeyam asmābhiḥ

pāpād asmān nivartitum

kula-kṣaya-kṛtaṁ doṣaṁ

prapaśyadbhir janārdana

Translation

O Janārdana, although these men, their hearts overtaken by greed, see no fault in killing one’s family or quarreling with friends, why should we, who can see the crime in destroying a family, engage in these acts of sin?

Purport

A kṣatriya is not supposed to refuse to battle or gamble when he is so invited by some rival party. Under such an obligation, Arjuna could not refuse to fight, because he had been challenged by the party of Duryodhana. In this connection, Arjuna considered that the other party might be blind to the effects of such a challenge. Arjuna, however, could see the evil consequences and could not accept the challenge. Obligation is actually binding when the effect is good, but when the effect is otherwise, then no one can be bound. Considering all these pros and cons, Arjuna decided not to fight.

Bg. 1.39

Translation

With the destruction of the dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligion.

Purport

In the system of the varṇāśrama institution there are many principles of religious traditions to help members of the family grow properly and attain spiritual values. The elder members are responsible for such purifying processes in the family, beginning from birth to death. But on the death of the elder members, such family traditions of purification may stop, and the remaining younger family members may develop irreligious habits and thereby lose their chance for spiritual salvation. Therefore, for no purpose should the elder members of the family be slain.

Srila Prabhupada vani#379

#379-Srila Prabhupada explains-Don't misunderstand  siddhanta of acaryas- In his lecture-NOD 01 VRN 1972-10-20 The Complete Science of Bhakti-Yoga

https://drive.google.com/file/d/1xLSg2GO48f2qickDBMvhHYOzCnbrAhHG/view?usp=drivesdk

Srila Prabhupada Passtimes:51-Swamiji is there a stage in advancement

Later when I was a little more advanced to talk to him one-to-one and was alone with him in his room, I asked a personal version of the same question. I was thinking of my own bad habits and my attempt to get relieved of them. I said, "Swamiji, is there a stage in advancement where you don't fall down again?" He said, "Yes." That's all he said and I was very pleased to hear it. Actually, from the first night I saw him I broke all my bad habits or they went away by themselves. He and the chanting had a powerful effect on me.

Reference: Memories Anecdotes of a Modern Day Saint - Volume 3
Author: Siddhanta Dasa

Daily Reading: Caitanya Caritamrita page-43

CC Ādi 2.1
śrī-caitanya-prabhuṁ vande
bālo ’pi yad-anugrahāt
taren nānā-mata-grāha-
vyāptaṁ siddhānta-sāgaram

Translation

I offer my obeisances to Sri Caitanya Mahāprabhu, by whose mercy even an ignorant child can swim across the ocean of conclusions about the ultimate truth, which is full of the crocodiles of various theories.

Purport

By the mercy of the Supreme Personality of Godhead Śrī Caitanya Mahāprabhu, even an inexperienced boy with no educational culture can be saved from the ocean of nescience, which is full of various types of philosophical doctrines that are like dangerous aquatic animals. The philosophy of the Buddha, the argumentative presentations of the jñānīs,the yoga systems of Patañjali and Gautama, and the systems of philosophers like Kaṇāda, Kapila and Dattātreya are dangerous creatures in the ocean of nescience. By the grace of Śrī Caitanya Mahāprabhu one can have real understanding of the essence of knowledge by avoiding these sectarian views and accepting the lotus feet of Kṛṣṇa as the ultimate goal of life. Let us all worship Lord Śrī Caitanya Mahāprabhu for His gracious mercy to the conditioned souls.

Daily Reading: Srimad Bhagavatam page-43

ŚB 1.2.27

rajas-tamaḥ-prakṛtayaḥ

sama-śīlā bhajanti vai

pitṛ-bhūta-prajeśādīn

śriyaiśvarya-prajepsavaḥ

Translation

Those who are in the modes of passion and ignorance worship those in the same category — namely the forefathers, other living beings and the demigods who are in charge of cosmic activities — for they are urged by a desire to be materially benefited with women, wealth, power and progeny.

Purport

There is no need to worship demigods of whatsoever category if one is serious about going back to Godhead. In the Bhagavad-gītā (7.20, 23) it is clearly said that those who are mad after material enjoyment approach the different demigods for temporary benefits, which are meant for men with a poor fund of knowledge. We should never desire to increase the depth of material enjoyment. Material enjoyment should be accepted only up to the point of the bare necessities of life and not more or less than that. To accept more material enjoyment means to bind oneself more and more to the miseries of material existence. More wealth, more women and false aristocracy are some of the demands of the materially disposed man because he has no information of the benefit derived from Viṣṇu worship. By Viṣṇu worship one can derive benefit in this life as well as in life after death. Forgetting these principles, foolish people who are after more wealth, more wives and more children worship various demigods. The aim of life is to end the miseries of life and not to increase them.

For material enjoyment there is no need to approach the demigods. The demigods are but servants of the Lord. As such, they are duty-bound to supply necessities of life in the form of water, light, air, etc. One should work hard and worship the Supreme Lord by the fruits of one’s hard labor for existence, and that should be the motto of life. One should be careful to execute occupational service with faith in God in the proper way, and that will lead one gradually on the progressive march back to Godhead.

Lord Śrī Kṛṣṇa, when He was personally present at Vrajadhāma, stopped the worship of the demigod Indra and advised the residents of Vraja to worship by their business and to have faith in God. Worshiping the multidemigods for material gain is practically a perversity of religion. This sort of religious activity has been condemned in the very beginning of the Bhāgavatam as kaitava-dharma. There is only one religion in the world to be followed by one and all, and that is the Bhāgavata-dharma, or the religion which teaches one to worship the Supreme Personality of Godhead and no one else.

Daily Reading: Bhagvad Gita As it is- Page-43

Bg. 1.36

pāpam evāśrayed asmān

hatvaitān ātatāyinaḥ

tasmān nārhā vayaṁ hantuṁ

dhārtarāṣṭrān sa-bāndhavān

sva-janaṁ hi kathaṁ hatvā

sukhinaḥ syāma mādhava

Translation

Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of Dhṛtarāṣṭra and our friends. What should we gain, O Kṛṣṇa, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen?

Purport

According to Vedic injunctions there are six kinds of aggressors: (1) a poison giver, (2) one who sets fire to the house, (3) one who attacks with deadly weapons, (4) one who plunders riches, (5) one who occupies another’s land, and (6) one who kidnaps a wife. Such aggressors are at once to be killed, and no sin is incurred by killing such aggressors. Such killing of aggressors is quite befitting any ordinary man, but Arjuna was not an ordinary person. He was saintly by character, and therefore he wanted to deal with them in saintliness. This kind of saintliness, however, is not for a kṣatriya. Although a responsible man in the administration of a state is required to be saintly, he should not be cowardly. For example, Lord Rāma was so saintly that people even now are anxious to live in the kingdom of Lord Rāma (rāma-rājya), but Lord Rāma never showed any cowardice. Rāvaṇa was an aggressor against Rāma because Rāvaṇa kidnapped Rāma’s wife, Sītā, but Lord Rāma gave him sufficient lessons, unparalleled in the history of the world. In Arjuna’s case, however, one should consider the special type of aggressors, namely his own grandfather, own teacher, friends, sons, grandsons, etc. Because of them, Arjuna thought that he should not take the severe steps necessary against ordinary aggressors. Besides that, saintly persons are advised to forgive. Such injunctions for saintly persons are more important than any political emergency. Arjuna considered that rather than kill his own kinsmen for political reasons, it would be better to forgive them on grounds of religion and saintly behavior. He did not, therefore, consider such killing profitable simply for the matter of temporary bodily happiness. After all, kingdoms and pleasures derived therefrom are not permanent, so why should he risk his life and eternal salvation by killing his own kinsmen? Arjuna’s addressing of Kṛṣṇa as “Mādhava,” or the husband of the goddess of fortune, is also significant in this connection. He wanted to point out to Kṛṣṇa that, as the husband of the goddess of fortune, He should not induce Arjuna to take up a matter which would ultimately bring about misfortune. Kṛṣṇa, however, never brings misfortune to anyone, to say nothing of His devotees.

Srila Prabhupada vani#378

#378-Srila Prabhupada explains-Material nature gives desired body to enjoy-in his lecture-NOD 01 VRN 1972-10-20 The Complete Science of Bhakti-Yoga

https://drive.google.com/file/d/1xrAYzwXSLdOxAJBG2c8fClRn1VsuXXij/view?usp=drivesdk

Daily Reading: Caitanya Caritamrita page-42

CHAPTER TWO

Śri Caitanya Mahāprabhu, the Supreme Personality of Godhead

This chapter explains that Lord Caitanya is the Supreme Personality of Godhead Kṛṣṇa Himself. Therefore, the Brahman effulgence is the bodily luster of Lord Caitanya, and the localized Supersoul situated in the heart of every living entity is His partial representation. The puruṣa-avatāras are also explained in this connection. Mahā-Viṣṇu is the reservoir of all conditioned souls, but, as confirmed in the authoritative scriptures, Lord Kṛṣṇa is the ultimate fountainhead, the source of numerous plenary expansions, including Nārāyaṇa, who is generally accepted by Māyāvādī philosophers to be the Absolute Truth. The Lord’s manifestation of prābhava and vaibhava expansions, as well as partial incarnations and incarnations with delegated powers, are also explained. Lord Kṛṣṇa’s ages of boyhood and youth are discussed, and it is explained that His age at the beginning of youth is His eternal form.

The spiritual sky contains innumerable spiritual planets, the Vaikuṇṭhas, which are manifestations of the Supreme Lord’s internal energy. Innumerable material universes are similarly exhibited by His external energy, and the living entities are manifested by His marginal energy. Because Lord Kṛṣṇa Caitanya is not different from Lord Kṛṣṇa, He is the cause of all causes; there is no cause beyond Him. He is eternal, and His form is spiritual. Lord Caitanya is directly the Supreme Lord, Kṛṣṇa, as the evidence of authoritative scriptures proves. This chapter stresses that a devotee who wishes to advance in Kṛṣṇa consciousness must have knowledge of Kṛṣṇa’s personal form, His three principal energies, His pastimes and the relationship of the living entities with Him.

Daily Reading: Srimad Bhagavatam page-42

ŚB 1.2.26

mumukṣavo ghora-rūpān

hitvā bhūta-patīn atha

nārāyaṇa-kalāḥ śāntā

bhajanti hy anasūyavaḥ

Translation

Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Viṣṇu and His plenary portions.

Purport

The Supreme Personality of Godhead, Śrī Kṛṣṇa, who is the original person of the Viṣṇu categories, expands Himself in two different categories, namely integrated plenary portions and separated parts and parcels. The separated parts and parcels are the servitors, and the integrated plenary portions of viṣṇu-tattvas are the worshipful objects of service.

All demigods who are empowered by the Supreme Lord are also separated parts and parcels. They do not belong to the categories of viṣṇu-tattva. The viṣṇu-tattvas are living beings equally as powerful as the original form of the Personality of Godhead, and They display different categories of power in consideration of different times and circumstances. The separated parts and parcels are powerful by limitation. They do not have unlimited power like the viṣṇu-tattvas.Therefore, one should never classify the viṣṇu-tattvas, or the plenary portions of Nārāyaṇa, the Personality of Godhead, in the same categories with the parts and parcels. If anyone does so he becomes at once an offender by the name pāṣaṇḍī.In the Age of Kali many foolish persons commit such unlawful offenses and equalize the two categories.

The separated parts and parcels have different positions in the estimation of material powers, and some of them are like Kāla-bhairava, Śmaśāna-bhairava, Śani, Mahākālī and Caṇḍikā. These demigods are worshiped mostly by those who are in the lowest categories of the mode of darkness or ignorance. Other demigods, like Brahmā, Śiva, Sūrya, Gaṇeśa and many similar deities, are worshiped by men in the mode of passion, urged on by the desire for material enjoyment. But those who are actually situated in the mode of goodness (sattva-guṇa) of material nature worship only viṣṇu-tattvas.Viṣṇu-tattvas are represented by various names and forms, such as Nārāyaṇa, Dāmodara, Vāmana, Govinda and Adhokṣaja.

The qualified brāhmaṇas worship the viṣṇu-tattvas represented by the śālagrāma-śilā, and some of the higher castes like the kṣatriyas and vaiśyas also generally worship the viṣṇu-tattvas.

Highly qualified brāhmaṇas situated in the mode of goodness have no grudges against the mode of worship of others. They have all respect for other demigods, even though they may look ghastly, like Kāla-bhairava or Mahākālī. They know very well that these horrible features of the Supreme Lord are all different servitors of the Lord under different conditions, yet they reject the worship of both horrible and attractive features of the demigods, and they concentrate only on the forms of Viṣṇu because they are serious about liberation from the material conditions. The demigods, even to the stage of Brahmā, the supreme of all the demigods, cannot offer liberation to anyone. Hiraṇyakaśipu underwent a severe type of penance to become eternal in life, but his worshipful deity, Brahmā, could not satisfy him with such blessings. Therefore Viṣṇu, and none else, is called mukti-pāda, or the Personality of Godhead who can bestow upon us mukti, liberation. The demigods, being like other living entities in the material world, are all liquidated at the time of the annihilation of the material structure. They are themselves unable to get liberation, and what to speak of giving liberation to their devotees. The demigods can award the worshipers some temporary benefit only, and not the ultimate one.

It is for this reason only that candidates for liberation deliberately reject the worship of the demigods, although they have no disrespect for any one of them.

Daily Reading: Bhagvad Gita As it is- Page-42

Bg. 1.32-35

kiṁ no rājyena govinda

kiṁ bhogair jīvitena vā

yeṣām arthe kāṅkṣitaṁ no

rājyaṁ bhogāḥ sukhāni ca

ta ime ’vasthitā yuddhe

prāṇāṁs tyaktvā dhanāni ca

ācāryāḥ pitaraḥ putrās

tathaiva ca pitāmahāḥ

mātulāḥ śvaśurāḥ pautrāḥ

śyālāḥ sambandhinas tathā

etān na hantum icchāmi

ghnato ’pi madhusūdana

api trailokya-rājyasya

hetoḥ kiṁ nu mahī-kṛte

nihatya dhārtarāṣṭrān naḥ

kā prītiḥ syāj janārdana

Translation


O Govinda, of what avail to us are a kingdom, happiness or even life itself when all those for whom we may desire them are now arrayed on this battlefield? O Madhusūdana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives are ready to give up their lives and properties and are standing before me, why should I wish to kill them, even though they might otherwise kill me? O maintainer of all living entities, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing the sons of Dhṛtarāṣṭra?

Purport

Arjuna has addressed Lord Kṛṣṇa as Govinda because Kṛṣṇa is the object of all pleasures for cows and the senses. By using this significant word, Arjuna indicates that Kṛṣṇa should understand what will satisfy Arjuna’s senses. But Govinda is not meant for satisfying our senses. If we try to satisfy the senses of Govinda, however, then automatically our own senses are satisfied. Materially, everyone wants to satisfy his senses, and he wants God to be the order supplier for such satisfaction. The Lord will satisfy the senses of the living entities as much as they deserve, but not to the extent that they may covet. But when one takes the opposite way – namely, when one tries to satisfy the senses of Govinda without desiring to satisfy one’s own senses – then by the grace of Govinda all desires of the living entity are satisfied. Arjuna’s deep affection for community and family members is exhibited here partly due to his natural compassion for them. He is therefore not prepared to fight. Everyone wants to show his opulence to friends and relatives, but Arjuna fears that all his relatives and friends will be killed on the battlefield and he will be unable to share his opulence after victory. This is a typical calculation of material life. The transcendental life, however, is different. Since a devotee wants to satisfy the desires of the Lord, he can, Lord willing, accept all kinds of opulence for the service of the Lord, and if the Lord is not willing, he should not accept a farthing. Arjuna did not want to kill his relatives, and if there were any need to kill them, he desired that Kṛṣṇa kill them personally. At this point he did not know that Kṛṣṇa had already killed them before their coming into the battlefield and that he was only to become an instrument for Kṛṣṇa. This fact is disclosed in following chapters. As a natural devotee of the Lord, Arjuna did not like to retaliate against his miscreant cousins and brothers, but it was the Lord’s plan that they should all be killed. The devotee of the Lord does not retaliate against the wrongdoer, but the Lord does not tolerate any mischief done to the devotee by the miscreants. The Lord can excuse a person on His own account, but He excuses no one who has done harm to His devotees. Therefore the Lord was determined to kill the miscreants, although Arjuna wanted to excuse them.

Srila Prabhupada vani #377

#377-Srila Prabhupada explains-If we follow Lord caitanya then we can also distribte krishna prem- in his lecture-NOD Lect BOM 1973-01-05 Why Krishna Spoke to a --etc
https://drive.google.com/file/d/1nDILDMnVCvz-8MYOKngM8W3tBwAuWwAH/view?usp=drivesdk

Daily Reading: Caitanya Caritamrita page-41

CC Ādi 1.104
ei dui śloke kaila maṅgala-vandana
tṛtīya ślokera artha śuna sarva-jana

Translation

I have invoked the benediction of the Lords with these two verses [texts 1 and 2 of this chapter]. Now please hear attentively the purport of the third verse.

CC Ādi 1.105
vaktavya-bāhulya, grantha-vistārera ḍare
vistāre nā varṇi, sārārtha kahi alpākṣare

Translation

I purposely avoid extensive description for fear of increasing the bulk of this book. I shall describe the essence as concisely as possible.

CC Ādi 1.106
“mitaṁ ca sāraṁ ca vaco hi vāgmitā” iti

Translation

“Essential truth spoken concisely is true eloquence.”

CC Ādi 1.107
śunile khaṇḍibe cittera ajñānādi doṣa
kṛṣṇe gāḍha prema habe, pāibe santoṣa

Translation

Simply hearing submissively will free one’s heart from all the faults of ignorance, and thus one will achieve deep love for Kṛṣṇa. This is the path of peace.

CC Ādi 1.108-109
śrī-caitanya-nityānanda-advaita-mahattva
tāṅra bhakta-bhakti-nāma-prema-rasa-tattva
bhinna bhinna likhiyāchi kariyā vicāra
śunile jānibe saba vastu-tattva-sāra

Translation

If one patiently hears about the glories of Śrī Caitanya Mahāprabhu, Śrī Nityānanda Prabhu and Śrī Advaita Prabhu — and Their devotees, devotional activities, names and fame, along with the mellows of Their transcendental loving exchanges — one will learn the essence of the Absolute Truth. Therefore I have described these [in the Caitanya-caritāmṛta] with logic and discrimination.

CC Ādi 1.110
śrī-rūpa-raghunātha-pade yāra āśa
caitanya-caritāmṛta kahe kṛṣṇadāsa

Translation

Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.

Purport

Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Ādi-līlā, first chapter, describing the spiritual masters.

Daily Reading: Srimad Bhagavatam page-41

ŚB 1.2.25

bhejire munayo ’thāgre

bhagavantam adhokṣajam

sattvaṁ viśuddhaṁ kṣemāya

kalpante ye ’nu tān iha

Translation

Previously all the great sages rendered service unto the Personality of Godhead due to His existence above the three modes of material nature. They worshiped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such great authorities is also eligible for liberation from the material world.

Purport

The purpose of performing religion is neither to profit by material gain nor to get the simple knowledge of discerning matter from spirit. The ultimate aim of religious performances is to release oneself from material bondage and regain the life of freedom in the transcendental world, where the Personality of Godhead is the Supreme Person. Laws of religion, therefore, are directly enacted by the Personality of Godhead, and except for the mahājanas, or the authorized agents of the Lord, no one knows the purpose of religion. There are twelve particular agents of the Lord who know the purpose of religion, and all of them render transcendental service unto Him. Persons who desire their own good may follow these mahājanas and thus attain the supreme benefit.

Daily Reading: Bhagvad Gita As it is- Page-41

Bg. 1.31

na ca śreyo ’nupaśyāmi

hatvā sva-janam āhave

na kāṅkṣe vijayaṁ kṛṣṇa

na ca rājyaṁ sukhāni ca

Translation

I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Kṛṣṇa, desire any subsequent victory, kingdom or happiness.

Purport

Without knowing that one’s self-interest is in Viṣṇu (or Kṛṣṇa), conditioned souls are attracted by bodily relationships, hoping to be happy in such situations. In such a blind conception of life, they forget even the causes of material happiness. Arjuna appears to have even forgotten the moral codes for a kṣatriya. It is said that two kinds of men, namely the kṣatriya who dies directly in front of the battlefield under Kṛṣṇa’s personal orders and the person in the renounced order of life who is absolutely devoted to spiritual culture, are eligible to enter into the sun globe, which is so powerful and dazzling. Arjuna is reluctant even to kill his enemies, let alone his relatives. He thinks that by killing his kinsmen there would be no happiness in his life, and therefore he is not willing to fight, just as a person who does not feel hunger is not inclined to cook. He has now decided to go into the forest and live a secluded life in frustration. But as a kṣatriya,he requires a kingdom for his subsistence, because the kṣatriyas cannot engage themselves in any other occupation. But Arjuna has no kingdom. Arjuna’s sole opportunity for gaining a kingdom lies in fighting with his cousins and brothers and reclaiming the kingdom inherited from his father, which he does not like to do. Therefore he considers himself fit to go to the forest to live a secluded life of frustration.

Srila Prabhupada Passtimes:53- Realization by H.H.Radha Govind swami

*Radha Govinda Swami*: 

I was in Benares at that time when Srila Prabhupada was touring, traveling India with his 40 disciples. I read in a newspaper in America Krishna-bhakti is preached. Naturally, I was a devotee of Krishna so I liked this topic. So I went there. Then there was a procession from Dashashvamedha Ghat to Tapan Misra’s house that is now in Benares. When the procession finished, I approached Srila Prabhupada and I spoke in Hindi, “When you went to America, and how you preach?”Prabhupada said, “You see, I just chant Hare Krishna and give some lecture.” He said, “They need this Vedic knowledge. So just see how they are happy and they are chanting.” Then I asked, “Where is your program after Benares?”Prabhupada said, “I will go to Gorakhpur.” So I wrote down the date.

Then I went to Gorakhpur, and Prabhupada was there. He was staying in Krishna Niketan. I went there, I was waiting. Prabhupada was at that time alone, so I did not recognize that he is Prabhupada. “Where is A.C. Bhaktivedanta Swami?” I asked Prabhupada. So Prabhupada asked me, “Why you want to meet with him?” I replied, “Because he is my guru. I like him very much.” So Prabhupada asked me, “Why you accept him as your guru?”I said, “Because he is the servant of Chaitanya Mahaprabhu.” Then Prabhupada asked me, “Who is Chaitanya Mahaprabhu?” So I said, “He is Krishna Himself.” So I was talking and Prabhupada asked, “Why you accept Lord Chaitanya as Krishna?” “Because I read Chaitanya-caritamrita Krishna Himself came as a devotee to preach.” Then Prabhupada said,“No, no, no, He’s not Krishna, He is devotee of Krishna.” I said, “No, He is Krishna Himself.” But Prabhupada insisted, “No, He is devotee of Krishna, He is not Krishna.” Then I spoke very hard words to Srila Prabhupada. I said, “Just keep quiet, don’t speak anymore.” Then Prabhupada laughed very loudly, very loudly he was laughing.

Then some bhaktas came and they were offering obeisances. So I realized that he is Guru Maharaj, he is Srila Prabhupada. So when they offered obeisances, I also offered obeisances. So I said, “Please forgive me, I offended at your lotus feet. I did not recognize you. Please forgive me.” Then Prabhupada caught my hand like this and said, “Come to my room.” Then three disciples were sitting there and Prabhupada was laughing, laughing. His smile was not stopped, and then he told that “He knows that Chaitanya Mahaprabhu is Krishna Himself.” He said, “You chastised me, I like that. I am very happy with your words.”

👏👏👏

Srila Prabhupada vani#376

#376-Srila Prabhupada explains-without becoming devotee no one can undertand BG-in his lecture-NOD Lect BOM 1973-01-05 Why Krishna Spoke to a --etc

https://drive.google.com/file/d/1yBJPODOgnzQf3rRoYdsE9XUCQQgoovq6/view?usp=drivesdk

Daily Reading: Caitanya Caritamrita page-40

CC Ādi 1.101

eka adbhuta — sama-kāle doṅhāra prakāśa
āra adbhuta — citta-guhāra tamaḥ kare nāśa

Translation: 

The first wonder is that both brothers appear simultaneously, and the other is that They illuminate the innermost depths of the heart.

CC Ādi 1.102

ei candra sūrya dui parama sadaya
jagatera bhāgye gauḍe karilā udaya

Translation: 

These two, the sun and moon, are very kind to the people of the world. Thus for the good fortune of all, They have appeared on the horizon of Bengal.

Purport: 

The celebrated ancient capital of the Sena dynasty, which was known as Gauḍadeśa or Gauḍa, was situated in what is now the modern district of Maldah. Later this capital was transferred to the ninth or central island on the western side of the Ganges at Navadvīpa, which is now known as Māyāpur and was then called Gauḍapura. Lord Caitanya appeared there, and Lord Nityānanda came there and joined Him from the district of Birbhum. They appeared on the horizon of Gauḍadeśa to spread the science of Kṛṣṇa consciousness, and it is predicted that as the sun and moon gradually move west, the movement They began five hundred years ago will come to the Western civilizations by Their mercy.

Caitanya Mahāprabhu and Nityānanda Prabhu drive away the five kinds of ignorance of the conditioned souls. In the Mahābhārata, Udyoga-parva, forty-third chapter, these five kinds of ignorance are described. They are (1) accepting the body to be the self, (2) making material sense gratification one’s standard of enjoyment, (3) being anxious due to material identification, (4) lamenting and (5) thinking that there is anything beyond the Absolute Truth. The teachings of Lord Caitanya eradicate these five kinds of ignorance. Whatever one sees or otherwise experiences one should know to be simply an exhibition of the Supreme Personality of Godhead’s energy. Everything is a manifestation of Kṛṣṇa.

CC Ādi 1.103

sei dui prabhura kari caraṇa vandana
yāṅhā ha-ite vighna-nāśa abhīṣṭa-pūraṇa

Translation: 

Let us therefore worship the holy feet of these two Lords. Thus one can be rid of all difficulties on the path of self-realization.