Srila Prabhupada vani#407

#407-Srila Prabhu pada explains-to act in favour of krishna is Krishna consciousness-in his lecture-NOD 04 VRN 1972-10-26 The Complete Science of Bhakti-Yoga
https://drive.google.com/file/d/1ny7lacqlPgYNtpwEU0fkElJyrS6_GCqL/view?usp=drivesdk

Srila Prabhupada vani#406

#406-Srila Prabhupada explains-No love in material world-in his lecture-NOD 04 VRN 1972-10-26 The Complete Science of Bhakti-Yoga
https://drive.google.com/file/d/1WZwu6bZLrTy10zkEfb3TT5lU4arDXg4g/view?usp=drivesdk

Deity Pastimes:11- Lord Narasimha eating Butter

There are two temples of Lord Narasimha at the Shobanadri hill in Andhra Pradesh, one at the foot of the hill and one on top, which is reached after climbing about 700 steps. 

The temple at the foot of the hill contains the deities of Sri Sri Lakshmi Narasimha. There are also small temples for Yogananda Lakshmi Narasimha, Rajya lakshmi, and the great Sri Vaishnavi lady Alwar and saint known as Andal. 

The temple at the top of the hill contains the deity known as Shobanachalswami Narasimha. He is said to be a self-manifested deity who appeared on a boulder inside the inner sanctum of the temple. This deity has the mouth of a tiger and the body of a man-lion. There is an interesting story regarding the origin of the present Shobanachalswami temple. 

It is said that in a nearby village known as Viravalli there was a vaisava named Gopayacharyulu. He had a dream in which the Lord told him that his form of Narasimha in a temple on top of Shobanadri hill was long neglected and that he should find that temple and reinstate the worship there. Gopayacharyulu took a large number of people with him and they searched on top of the hill. While they were searching for the deity, they came face to face with a large tiger, who slowly retreated into a cave on the hill. Gopayacharyulu boldly entered the cave and in great happiness found the deity of the Lord. 

After some years, when Gopayacharyulu became too old to continue the worship of the deity, he turned it over to his son Shobanacharya. It is said that Shobanacharya became a great scholar after the Lord personally inscribed the bijaksaras, seed letters of the alphabet, on his tongue. Shobanacharya became a well-known poet, and one of his books is called Shobanachala-shatakam. 

Once, Shobanacharya approached the Muslim Nawab of Hyderabad for money to renovate the temple. The Nawab became angry and told Shobanacharya to show his god to the Nawab, and that if he failed to do so the Nawab would have him trampled to death. Shobanacharya accepted this challenge. He prepared some pure butter mixed with sugar and prayed to Lord Narasimha to kindly accept it. It is said that the Lord appeared in the form of a tiger and took the butter from the hands of Shobanacharya in the presence of a crowd of onlookers. The Nawab was stupefied and granted the Agiripalli village as an endowment for the maintenance of the temple.

Narasimhadev Bhagavan ki Jai.....

Daily Reading: Caitanya Caritamrita page-67

CC Ādi 2.56

sei tina janera tumi parama āśraya
tumi mūla nārāyaṇa — ithe ki saṁśaya

Translation: 

“You are the ultimate shelter of these three plenary portions. Thus there is not the slightest doubt that You are the primeval Nārāyaṇa.

Purport: 

Brahmā has confirmed that Lord Kṛṣṇa is the Supreme, the source of the three manifestations known as Kṣīrodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kāraṇodakaśāyī Viṣṇu (Mahā-Viṣṇu). For His pastimes, Lord Kṛṣṇa has four original manifestations — namely Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. The first puruṣa-avatāra, Mahā-Viṣṇu in the Causal Ocean, who is the creator of the aggregate material energy, is an expansion of Saṅkarṣaṇa; the second puruṣa, Garbhodakaśāyī Viṣṇu, is an expansion of Pradyumna; and the third puruṣa, Kṣīrodakaśāyī Viṣṇu, is an expansion of Aniruddha. All these are within the category of manifestations of Nārāyaṇa, who is a manifestation of Śrī Kṛṣṇa.

CC Ādi 2.57

sei tinera aṁśī paravyoma-nārāyaṇa
teṅha tomāra vilāsa, tumi mūla-nārāyaṇa

Translation: 

“The source of these three features is the Nārāyaṇa in the spiritual sky. He is Your vilāsa expansion. Therefore You are the ultimate Nārāyaṇa.”

Daily Reading: Srimad Bhagavatam page-67

SB 1.3.23

ekonaviṁśe viṁśatime
 vṛṣṇiṣu prāpya janmanī
rāma-kṛṣṇāv iti bhuvo
 bhagavān aharad bharam

Translation: 

In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarāma and Lord Kṛṣṇa in the family of Vṛṣṇi [the Yadu dynasty], and by so doing He removed the burden of the world.

Purport: 

The specific mention of the word bhagavān in this text indicates that Balarāma and Kṛṣṇa are original forms of the Lord. This will be further explained later. Lord Kṛṣṇa is not an incarnation of the puruṣa, as we learned from the beginning of this chapter. He is directly the original Personality of Godhead, and Balarāma is the first plenary manifestation of the Lord. From Baladeva the first phalanx of plenary expansions, Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna, expands. Lord Śrī Kṛṣṇa is Vāsudeva, and Baladeva is Saṅkarṣaṇa.

Daily Reading: Bhagvad Gita As it is- Page-67

Bg 2.25

avyakto ’yam acintyo ’yam
avikāryo ’yam ucyate
tasmād evaṁ viditvainaṁ
nānuśocitum arhasi

Translation: 

It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.

Purport: 

As described previously, the magnitude of the soul is so small for our material calculation that he cannot be seen even by the most powerful microscope; therefore, he is invisible. As far as the soul’s existence is concerned, no one can establish his existence experimentally beyond the proof of śruti, or Vedic wisdom. We have to accept this truth, because there is no other source of understanding the existence of the soul, although it is a fact by perception. There are many things we have to accept solely on grounds of superior authority. No one can deny the existence of his father, based upon the authority of his mother. There is no source of understanding the identity of the father except by the authority of the mother. Similarly, there is no source of understanding the soul except by studying the Vedas. In other words, the soul is inconceivable by human experimental knowledge. The soul is consciousness and conscious – that also is the statement of the Vedas, and we have to accept that. Unlike the bodily changes, there is no change in the soul. As eternally unchangeable, the soul remains atomic in comparison to the infinite Supreme Soul. The Supreme Soul is infinite, and the atomic soul is infinitesimal. Therefore, the infinitesimal soul, being unchangeable, can never become equal to the infinite soul, or the Supreme Personality of Godhead. This concept is repeated in the Vedas in different ways just to confirm the stability of the conception of the soul. Repetition of something is necessary in order that we understand the matter thoroughly, without error.

Srila Prabhupada vani#405

#405-Srila Prabhupada explains-Bhakti word is monopolised by Krishna only-in his lecture-NOD 04 VRN 1972-10-26 The Complete Science of Bhakti-Yoga

https://drive.google.com/file/d/1sfIPhTKVBf23PhOPOX_xrhvZtsgR5zzf/view?usp=drivesdk

Srila Prabhupada vani#404

#404-Srila Prabhupada explains-our propoganda is to make everyone aware of krishna-in his lecture-NOD 04 VRN 1972-10-26 The Complete Science of Bhakti-Yoga

https://drive.google.com/file/d/17DOYETMMrVa0X3DhbzewKeYr_B1wgbYI/view?usp=drivesdk

Deity Pastimes:10- Epidemic

Passtime of ISKCON's Lord Jagannath deity in Mayapur, as told by Pankajanghri Prabhu, our Head Pujari in Mayapur

Epidemic - Another time there was a very serious epidemic in this area, a lot of people were getting sick a some of them were dying. Lord Jagannath appeared in a dream to the pujari and He told him of a medicine that would cure this disease. So in the morning he called all the villagers and told them to gather the ingredients to make this medicine but one ingredient they couldn't find because it doesn't grow in this area. But later on in the day, a small boy came, carrying a branch and he gave to the pujari's wife and said, "I have brought this for your husband, but he is not here, so I am giving it to you." So when the pujari returned and saw that branch he became very excited and said, "Oh that's just what we want, this is the last herb we need to make this medicine! Who has brought this?" - "Oh, a very charming little boy brought it. I don't think he was from this village, for I had not seen him before." So they made that medicine and everybody became cured. From that day Lord Jagannath has earned great respect even from the non-Hindus.

Jagannath swami ki Jai

Daily Reading: Caitanya Caritamrita page-66

CC Ādi 2.53

virāḍ hiraṇya-garbhaś ca
kāraṇaṁ cety upādhayaḥ
īśasya yat tribhir hīnaṁ
turīyaṁ tat pracakṣate

Translation: 

“ ‘In the material world the Lord is designated as virāṭ, hiraṇyagarbha and kāraṇa. But beyond these three designations, the Lord is ultimately in the fourth dimension.’

Purport: 

Virāṭ (the phenomenal manifestation of the Supreme Whole), hiraṇyagarbha (the numinous soul of everything), and kāraṇa (the cause, or causal nature) are all but designations of the puruṣas, who are responsible for material creation. The transcendental position surpasses these designations and is therefore called the position of the fourth dimension. This is a quotation from Śrīdhara Svāmī’s commentary on the Eleventh Canto, fifteenth chapter, verse 16, of Śrīmad-Bhāgavatam.

CC Ādi 2.54

yadyapi tinera māyā la-iyā vyavahāra
tathāpi tat-sparśa nāhi, sabhe māyā-pāra

Translation: 

“Although these three features of the Lord deal directly with the material energy, none of Them are touched by it. They are all beyond illusion.

CC Ādi 2.55

etad īśanam īśasya
prakṛti-stho ’pi tad-guṇaiḥ
na yujyate sadātma-sthair
yathā buddhis tad-āśrayā

Translation: 

“ ‘This is the opulence of the Lord: Although situated in the material nature, He is never affected by the modes of nature. Similarly, those who have surrendered to Him and fixed their intelligence upon Him are not influenced by the modes of nature.’

Purport: 

This text is from Śrīmad-Bhāgavatam (1.11.38). Those who have taken shelter of the lotus feet of the Personality of Godhead do not identify with the material world, even while living in it. Pure devotees may deal with the three modes of material nature, but because of their transcendental intelligence in Kṛṣṇa consciousness, they are not influenced by the material qualities. The spell of material activities does not attract such devotees. Therefore, the Supreme Lord and His devotees acting under Him are always free from material contamination.

Daily Reading: Srimad Bhagavatam page-66

SB 1.3.22

nara-devatvam āpannaḥ
 sura-kārya-cikīrṣayā
samudra-nigrahādīni
 cakre vīryāṇy ataḥ param

Translation: 

In the eighteenth incarnation, the Lord appeared as King Rāma. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Rāvaṇa, who was on the other side of the sea.

Purport: 

The Personality of Godhead Śrī Rāma assumed the form of a human being and appeared on the earth for the purpose of doing some pleasing work for the demigods or the administrative personalities to maintain the order of the universe. Sometimes great demons and atheists like Rāvaṇa and Hiraṇyakaśipu and many others become very famous due to advancing material civilization by the help of material science and other activities with a spirit of challenging the established order of the Lord. For example, the attempt to fly to other planets by material means is a challenge to the established order. The conditions of each and every planet are different, and different classes of human beings are accommodated there for particular purposes mentioned in the codes of the Lord. But, puffed up by tiny success in material advancement, sometimes the godless materialists challenge the existence of God. Rāvaṇa was one of them, and he wanted to deport ordinary men to the planet of Indra (heaven) by material means without consideration of the necessary qualifications. He wanted a staircase to be built up directly reaching the heavenly planet so that people might not be required to undergo the routine of pious work necessary to enter that planet. He also wanted to perform other acts against the established rule of the Lord. He even challenged the authority of Śrī Rāma, the Personality of Godhead, and kidnapped His wife, Sītā. Of course, Lord Rāma came to chastise this atheist, answering the prayer and desire of the demigods. He therefore took up the challenge of Rāvaṇa, and the complete activity is the subject matter of the Rāmāyaṇa. Because Lord Rāmacandra was the Personality of Godhead, He exhibited superhuman activities which no human being, including the materially advanced Rāvaṇa, could perform. Lord Rāmacandra prepared a royal road on the Indian Ocean with stones that floated on the water. The modern scientists have done research in the area of weightlessness, but it is not possible to bring in weightlessness anywhere and everywhere. But because weightlessness is the creation of the Lord by which He can make the gigantic planets fly and float in the air, He made the stones even within this earth to be weightless and prepared a stone bridge on the sea without any supporting pillar. That is the display of the power of God.

Daily Reading: Bhagvad Gita As it is- Page-66

Bg 2.24

acchedyo ’yam adāhyo ’yam
akledyo ’śoṣya eva ca
nityaḥ sarva-gataḥ sthāṇur
acalo ’yaṁ sanātanaḥ

Translation: 

This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.

Purport: 

All these qualifications of the atomic soul definitely prove that the individual soul is eternally the atomic particle of the spirit whole, and he remains the same atom eternally, without change. The theory of monism is very difficult to apply in this case, because the individual soul is never expected to become one homogeneously. After liberation from material contamination, the atomic soul may prefer to remain as a spiritual spark in the effulgent rays of the Supreme Personality of Godhead, but the intelligent souls enter into the spiritual planets to associate with the Personality of Godhead.

The word sarva-gata (“all-pervading”) is significant because there is no doubt that living entities are all over God’s creation. They live on the land, in the water, in the air, within the earth and even within fire. The belief that they are sterilized in fire is not acceptable, because it is clearly stated here that the soul cannot be burned by fire. Therefore, there is no doubt that there are living entities also in the sun planet with suitable bodies to live there. If the sun globe is uninhabited, then the word sarva-gata – “living everywhere” – becomes meaningless.

Srila Prabhupada vani#403

#403-Srila Prabhupada explains-follow authorized sampradaya-in his lecture-NOD 04 VRN 1972-10-26 The Complete Science of Bhakti-Yoga

Daily Reading: Caitanya Caritamrita page-65

CC Ādi 2.49

kāraṇābdhi-garbhodaka-kṣīrodaka-śāyī
māyā-dvāre sṛṣṭi kare, tāte saba māyī

Translation: 

“The Kāraṇodakaśāyī, Garbhodakaśāyī and Kṣīrodakaśāyī forms of Nārāyaṇa all create in cooperation with the material energy. In this way They are attached to māyā.

CC Ādi 2.50

sei tina jala-śāyī sarva-antaryāmī
brahmāṇḍa-vṛndera ātmā ye puruṣa-nāmī

Translation: 

“These three Viṣṇus lying in the water are the Supersoul of everything. The Supersoul of all the universes is known as the first puruṣa.

CC Ādi 2.51

hiraṇya-garbhera ātmā garbhodaka-śāyī
vyaṣṭi-jīva-antaryāmī kṣīrodaka-śāyī

Translation: 

“Garbhodakaśāyī Viṣṇu is the Supersoul of the aggregate of living entities, and Kṣīrodakaśāyī Viṣṇu is the Supersoul of each individual living being.

CC Ādi 2.52

e sabhāra darśanete āche māyā-gandha
turīya kṛṣṇera nāhi māyāra sambandha

Translation: 

“Superficially we see that these puruṣas have a relationship with māyā, but above them, in the fourth dimension, is Lord Kṛṣṇa, who has no contact with the material energy.

Purport: 

The three puruṣas — Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu — all have a relationship with the material energy, called māyā, because through māyā They create the material cosmos. These three puruṣas, who lie on the Kāraṇa, Garbha and Kṣīra oceans respectively, are the Supersoul of everything that be: Kāraṇodakaśāyī Viṣṇu is the Supersoul of the collective universes, Garbhodakaśāyī Viṣṇu is the Supersoul of the collective living beings, and Kṣīrodakaśāyī Viṣṇu is the Supersoul of all individual living entities. Because all of Them are somehow attracted to the affairs of the material energy, They can be said to have some affection for māyā. But the transcendental position of Śrī Kṛṣṇa Himself is not even slightly tinged by māyā. His transcendental state is called turīya, or the fourth-dimensional stage.