Category:Herein the Srimad-Bhagavatam
Pages in category "Herein the Srimad-Bhagavatam"
The following 721 pages are in this category, out of 721 total.
A
- A conditioned soul is forced to accept a particular type of body by the higher authority of material laws, but here (in SB 3.20.8) it is clearly said that the Lord was not forced to accept the form of a boar by the external power
- A devotee's life and duty are very well explained herein (SB 7.9.18). As soon as a devotee can chant the holy name and glories of the Supreme Lord, he certainly comes to the liberated position
- A friend or son of a brahmana, when fully qualified, can be called a brahmana and not otherwise. Since Asvatthama's decision is immature, he is purposely called herein the son of a brahmana
- A glossary of some of the important words in this chapter (SB 4th Canto, Ch 28): Bhoga - Enjoyment. Herein this word refers to real enjoyment in spiritual life, Bhrtya - The servants of the body, namely the senses
- A pure devotee never aspires for any kind of material happiness. The pure devotee is consequently transferred directly to Vaikunthaloka, which is described here (SB 4.30.2) as param
- A relevant Vedic mantra quoted herein (SB 9.14.44-45) by Visvanatha Cakravarti Thakura is sami-garbhad agnim mantha. A similar mantra is urvasyam urasi pururavah
- A significant word here (in SB 7.15.45) is acyuta-balah. The spiritual master is certainly very merciful to his disciples, and consequently by satisfying him a devotee gets strength from the Supreme Personality of Godhead
- A summary of the Supreme Lord Sri Krsna is made herein (SB 1.8.43) by Srimati Kuntidevi
- Aborigines generally go to the villagers to sell fruits. How much the aborigines were attached to Krsna is here (in SB 10.11.10) described
- According to Bhagavad-gita, the sum total of the twenty-four elements described herein (in SB 3.26.11) is called the yonir mahad brahma
- According to Jiva Gosvami, the Buddha mentioned in this verse (SB 2.7.37) appeared in a different Kali age. In the life of one Manu there are more than seventy-two Kali-yugas, and in one of them the particular type of Buddha mentioned here would appear
- According to the Vedic description, Soma, the moon-god, was born from the mind of the Supreme Personality of Godhead (candrama manaso jatah). But here (in SB 9.14.3) we find that Soma was born from the tears in the eyes of Atri
- According to the words mentioned here - SB 4.29.51 (gurur harih), consulting a bona fide spiritual master means consulting the Supreme Personality of Godhead personally. One should therefore take shelter of such a bona fide spiritual master
- According to Vedic assertion, this material creation is the result of the Lord's casting a glance over the material energy, which is described herein (SB 2.1.31) as the most alluring illusory energy
- Activities directed toward sense gratification are condemned here - in SB 4.22.33
- After one is liberated from the conditions of material existence, i.e., when one is nivrtta, as previously stated herein (SB 2.2.12), or when one is freed from all material necessities, one becomes qualified to discharge the process of bhakti-yoga
- All the brahmanas listed here (in SB 6.15.12-15), being devotees, travel all over the world to awaken Krsna consciousness in the hearts of such foolish materialists
- All the senses, both of the Lord and of the devotees, are without material contamination. They are so because they are beyond the material cause and effects, as clearly mentioned herein (SB 2.7.47) - sad-asataḥ param
- Also used here (in SB 3.25.2) is the word varimnah, meaning the most worshipful of all yogis
- Although Devaki was crying like a very poor woman, actually she was not poor, and therefore the word used here (in SB 10.4.7) is dinavat. She had already given birth to Krsna. Therefore, who could have been richer than she
- Although devotees of Lord Rama may object (when Rama is accepted as Balarama), they should know that there is no difference between Balarama and Lord Rama. Here Srimad-Bhagavatam (SB 10.2.13) clearly states that Balarama is also known as Rama - rameti
- Although junior by age, Uddhava was much advanced in the devotional service of the Lord, and therefore he is described herein (SB 3.4.24) as the chief amongst the devotees of the Lord
- Although Lord Rsabhadeva was maltreated by the bad elements of the world. He was not at all affected. Therefore it is stated here (SB 5.5.30). sva-mahima-avasthanena: "He was situated in His own glory." He was never saddened due to being insulted
- Although people are generally punished after the witnesses of their misdeeds are examined, where are the witnesses responsible for one's suffering the reactions of past karma? the answer by the Yamadutas is given here - in SB 6.1.42
- Although the SP of Godhead comes into the material world, He is unaffected by the modes of material nature. This is confirmed in Isopanisad. Apapa-viddham: He is not contaminated. This same fact is described here (in SB 8.3.18). Guna-sanga-vivarjitaya
- Although they have no access to the Srimad-Bhagavatam, the followers of the Mayavada (impersonalist) school sometimes screw out an imaginary explanation of the original four verses, but we must accept the actual explanation given herein by Maitreya Muni
- Among all such pure devotees of the Lord, Devarsi Narada is the chief, and therefore he has been described herein (SB 1.13.40) as the greatest of all philosopher devotees
- Another important item described here (in SB 3.27.7) is sva-dharmena, or being exclusively occupied in one's eternal occupation, which is to act as the eternal servitor of the Lord, or to act in Krsna consciousness
- Another meaning of the word atma may be accepted in this way: the principle who is the Supersoul in every atma, or, one may say, the soul of everyone, became manifested as Dattatreya, because the word amsa, part and parcel, is used here - SB 4.1.15
- Another point is distinct herein: that eternal relation between the Lord and the living being is transcendental, otherwise the Lord would not have taken the trouble to reclaim the conditioned souls from the clutches of maya
- Another significant phrase here (in SB 4..8.1) is naite grhan hy avasan, "they did not live at home
- Another significant point is that Lord Govinda, the Supreme Personality of Godhead, is described here (in SB 4.6.25) as Tirthapada. Tirtha means "sanctified place," and pada means "the lotus feet of the Lord
- Another specific description here (in SB 7.14.3-4) is srnvan bhagavato 'bhiksnam avatara-kathamrtam. It is not that because one has once finished Bhagavad-gita he should not hear it again. The word abhiksnam is very important
- Any occupational activity which does not help one to achieve attachment for hearing and chanting the transcendental message of Godhead is said herein to be simply a waste of time
- Anything about devotional service or the characteristics of the Lord and His devotees must be heard from a devotee, not from a professional reciter. This is advised herein - SB 6.17.40
- Aradhananam sarvesam visnor aradhanam param. This is a statement made by Lord Siva to Parvati. Worshiping Lord Visnu is the supreme process of worship. & how Lord Visnu is worshiped in this payo-vrata ceremony has now been fully described - in SB 8.16.60
- Arjuna fought the Battle of Kuruksetra under the direct order of the Supreme Personality of Godhead, Krsna. Similarly, here (SB 4.20.13) Prthu Maharaja is also being given orders by Lord Visnu regarding the execution of his duty
- As confirmed in Bhagavad-gita (BG 10.2), aham adir hi devanam: Krsna is the adi, or beginning, of the devas of this material world - Brahma, Visnu and Mahesvara (Lord Siva). Therefore He is described here (in SB 8.3.17) as bhagavate brhate
- As described here (in SB 10.6.19), they (Mother Yasoda, Rohini and the other elderly gopis) knew how to wave about the switch of a cow so as to protect the child from all types of danger
- As distinctly mentioned here (in SB 7.9.36), Lord Brahma saw the Supreme Lord as maha-purusa, the Supreme Personality of Godhead. Arjuna also saw Krsna in this same way
- As especially mentioned here (in SB 8.1.2), grnanti kavayah: the descriptions of various incarnations are accepted by great learned scholars with perfect intelligence
- As expressed by mother Yasoda herein (SB 10.8.42), I am not the owner of possessions, the opulent wife of Nanda Maharaja. The estate, the possessions, the cows and calves and the subjects like the gopis and cowherd men are all given to me
- As expressed here (in SB 9.19.19) by the words brahmany adhyaya, one should concentrate one's mind upon the Supreme Lord, Parabrahman. This Parabrahman is Krsna, as confirmed by Arjuna in Bhagavad-gita - param brahma param dhama pavitram paramam bhavan
- As far as intelligence is concerned, it is clearly stated here (in SB 3.26.31) that it is a product of egoism in passion
- As indicated here (in SB 10.12.37) by the word atmahi-moksanam, if the python Aghasura could receive eternal association with the Supreme Personality of Godhead, what is to be said of those who are already associates of the Lord
- As indicated here (in SB 10.2.18) by the word manastah, the Supreme Personality of Godhead was transferred from the core of Vasudeva's mind or heart to the core of the heart of Devaki
- As indicated here (in SB 8.5.44) by the word upasanta-saktaye, His (God's) different energies act, but although He sets these energies in action, He Himself has nothing to do
- As indicated here (in SB 9.10.50) by the words sva-dharma-nirata varnasrama-gunan-vitah, the people were good citizens (of Lord Ramacandra's kingdom) because they accepted the institution of varna and asrama
- As indicated here (in SB 9.4.21) by the words tan-nistha-viprabhihitah, Maharaja Ambarisa took advice from brahmanas who were pure devotees of the Lord
- As it is said herein (SB 1.6.11), only the most important factors of history are picked up to be recorded in this transcendental literature
- As Krsna says in BG 7.14, daivi hy esa guna-mayi mama maya duratyaya: "This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome." The same word duratyaya, meaning "very difficult," is used here - in SB 7.9.43
- As long as one is attached to the enjoyment of material resources, he hears from the right ear and uses the five senses to elevate himself to the higher planetary systems like Pitrloka. Thus The right ear is here (SB 4.25.50) described as the Pitrhu gate
- As long as Yamaraja, who causes everyone's death, is present here (in SB 1.16.8), no one shall meet with death. The great sages have invited the controller of death, Yamaraja, who is the representative of the Lord
- As one's body engages in sense gratification, it becomes weaker and weaker daily. Finally the vital force becomes so weak that it is herein (SB 4.28.2) compared to a weak serpent. The life air has already been compared to the serpent
- As part and parcel of the Supreme Lord, a living entity is supposed to think of Krsna, but here (in SB 4th canto chapter 28) we see that King Puranjana (the living entity) is thinking of a woman
- As stated here (in SB 10.2.39), krta yatas tvayy abhayasrayatmani: one who seeks shelter at the lotus feet of the Lord is always fearless
- As stated here (in SB 8.3.11), sattvena pratilabhyaya naiskarmyena vipascita: The Supreme Personality of Godhead is realized by pure devotees who act in the transcendental existence of bhakti-yoga
- As stated here (in SB 9.15.15), rajas-tamo-vrtam, bharam abrahmanyam: when the ruling class is influenced by the lower modes of nature, namely ignorance and passion, it becomes a burden to the world and must then be annihilated by superior power
- As stated herein (in SB 4.14.18), bhagavan yajna-purusah - the Supreme Personality of Godhead, Krsna, is the yajna-purusa. As stated in Bhagavad-gita (BG 5.29): bhoktaram yajna-tapasam. Krsna is the ultimate purpose of all sacrifice
- As stated in Bhagavad-gita no one can understand the transcendental birth and activities of the Lord. The same fact is herein corroborated - SB 3.3.23
- As time passes, it is calculated in terms of years. One year contains 360 days, and the soldiers of Candavega herein mentioned (in SB 4.27.13) represent these days
- Asat-sastra, as explained here (in SB 4.2.28), means the doctrine of Mayavada impersonalism, or becoming one with the Supreme
- Asita: There was a king of the same name, but herein (SB 1.9.6-7) the Asita mentioned is the Asita Devala Rsi, a great powerful sage of the time
B
- Because of the Supreme Lord's assuming the form of a beautiful woman to arouse the lusty desires of the demons, a description of Her complete beauty is given here - in SB 8.8.41-46
- Being perfect in the Lord's devotional service, he could execute his prescribed duties with complete perfection as befitted the time and circumstance and his financial strength and personal ability. The word karmani here (SB 4.22.50) is significant
- Bhakti-yoga is especially stressed here (in the Srimad-Bhagavatam) as the means of all perfection
- Bhakti-yoga is the sunlike illumination for delivering the conditioned souls, whose general condition is described here (in SB 3.29.5). They have no eyes to see their own interests
- Both the poor man and the rich man can take advantage of the Krsna consciousness movement, and here (in SB 10.10.18) it is advised that everyone do so. There is no profit in avoiding the association of the members of the Krsna consciousness movement
- Brahma is addressed herein (SB 3.15.3) as Vibhu and as the Personality of Godhead
- Brahma is stated here (in SB 3.15.5) to be born of the unmanifested. He is the incarnation of the mode of passion in material nature, which is the separated, external energy of the Supreme Lord
- By the arrangement of yogamaya, Krsna's pastimes with mother Yasoda were all regarded as ordinary. So here (in SB 10.7.35-36) was an opportunity for Krsna to show His mother that the whole universe is situated within Him
- By the constant hearing of the messages of the Bhagavad-gita, and later of Srimad-Bhagavatam, one is assured herein by Srila Sukadeva Gosvami that he will reach the Personality of Godhead
C
- Citraketu also fell down due to his offenses at the feet of Siva. But in spite of all this, the stress is given here (in the Srimad-Bhagavatam) to surrendering unto the lotus feet of the Lord, even if there is a chance of falling down
- Conditional existence is described here (in SB 3.27.4) as dhyayato visayan asya. Visaya means "an object of enjoyment." As long as one continues to think that he can enjoy material advantages, he is in conditioned life
- Covered by the material body, the spiritual identity is lost, and the word mumuhe is used here (in SB 3.26.5), indicating that they have forgotten their own spiritual identity
D
- Devahuti was very careful about that, and it is said here (SB 3.23.3) that she gave up pride completely
- Devarsi Narada is described herein (SB 1.13.38) as bhagavan due to his being the most confidential devotee of the Lord
- Devotional service is revealed to the pure devotee by the unlimited causeless mercy of the Lord. This is especially spoken of here (in SB 3.27.28-29) by the Lord - mat-prasadena, "by My special grace." This is also confirmed in Bhagavad-gita
- Devotional service is so perfect that simply by following the rules and regulations and executing them under the direction of the spiritual master, one is liberated, as it is said herein (in SB 3.33.10), from the clutches of maya, even in this body
- Dhrtarastra is addressed herein (SB 1.13.25) as a krpana because without any estimation of his material body he wants to live at any cost. Vidura is trying to open his eyes to see that he cannot live more than his term and that he must prepare for death
- Dhruva Maharaja here (in SB 4.9.13) compares his previous state of understanding with the perfection of understanding in the presence of the Supreme Lord
- Dhruva Maharaja is described herein (SB 4.12.43) as ksatra-bandhuh, which indicates that he was not fully trained as a ksatriya because he was only five years old; he was not a mature ksatriya. A ksatriya or brahmana has to take training
- Dhruva Maharaja offered his prayers to the Lord not in the way of the impersonalist philosophers, but as a devotee. Therefore, it is clearly said here (in SB 4.9.5), bhakti-bhava
- Dhruva Maharaja repented because he had come to the Lord to render devotional service for material profit. He here (in SB 4.9.9) condemns his attitude
- Different elements, such as sound, sky, air, fire and water, can be perceived in the earth. Another feature of the earth especially mentioned here (in SB 3.26.46) is that earth can manifest different forms of the Supreme Personality of Godhead
- During all the days Pariksit Maharaj heard Bhagavatam, he did not take food or drink, nor did he sleep a moment. So everything about him is wonderful, and his activities are worth hearing attentively. Desire is expressed herein to hear about him in detail
E
- Either in parental affection or conjugal love, friendship or servitorship (to krsna) - in any way - we must follow in the footsteps of the inhabitants of Vrndavana, not try to become like them. Therefore this description is provided here - in SB 10.9.3
- Eternal form of the Lord exists prior to the creation of the mahat-tattva, and it is stressed here (in SB 1.3.3) that the eternal form of the Lord is par excellence spiritual or transcendental to the modes of material nature
- Even though the earth's being in the shape of a cow may be taken figuratively, the meaning herein (SB4.18.9-10) is very explicit
- Even when one performs yajnas, as stated here (in SB 4.24.62) (kriya-kalapaih), he should always remember that the demigods are but agents of the Supreme Lord. Actually the worshipful Lord is Visnu, Yajnesvara
- Everyone is anxious to achieve the highest perfection of his particular activity, and it is indicated herein (SB 2.1.1) that such perfection is narayana-smrti, for which everyone must endeavor his best
- Everything is related to Him, and everything has its identity in Him. It is stated herein (SB 1.1.14) that the name of Krsna is feared even by fear personified. This indicates that the name of Krsna is nondifferent from Krsna
F
- Foolish propaganda by atheists that temples were constructed only in later days is refuted here (in SB 3.1.23) because Vidura visited these temples at least five thousand years ago, & the temples of Visnu were in existence long before Vidura visited them
- Fulfillment of desire is called satya-sankalpa. Here (in SB 8.16.22) the word satya-sankalpa is very important
G
- Gandharvas are both male and female. This indicates that both men and women lose their life-span imperceptibly by the force of time, which is herein (SB 4.27.13) described as Candavega
- Gavayas, the species of cow mentioned herein (SB 3.21.44), bear a bunch of hair at the end of their tails. This bunch of hair is used in temple worship to fan the Deities
- Generally, a brahmana, woman, child, old man or cow is never regarded as punishable. Thus the wife of the brahmana requested the King (Saudasa) to refrain from this sinful act - here in SB 9.9.30
- Gold is compared to a quickly fleeting fiend, which appears like a meteor in the sky. It displays itself for a moment and is then gone. Generally karmis are attracted to gold or money, but these are compared herein (SB 5.13.3) to ghosts and witches
H
- Here (in Srimad-Bhagavatam) ten subjects are described: (1) the creation of the ingredients of the cosmos, (2) the creations of Brahma, (3) the maintenance of the creation, (4) special favor given to the faithful, (5) impetuses for activity
- Happiness of humanity at the cost of the lives of poor animals. That is not recommended herein. This verse clearly says that one should be compassionate to all living entities. Regardless of whether human, animal, tree or plant
- Here (in Srimad-Bhagavatam) ten subjects are described: (6) Prescribed duties for law-abiding men, (7) a description of the incarnations of the Lord, (8) the winding up of the creation, (9) liberation from gross and subtle material existence
- He (Brahma) is described here (in SB 7.3.26-27) as he who manifests this universe
- He (Brahma) is the head of all the demigods, and therefore he is addressed here (SB 3.15.4) as the head jewel of the demigods. It is not difficult for him to understand everything which is happening in both the spiritual and material worlds
- He (God) is described herein (SB 4.30.42) as suddha, meaning "always free from contamination."
- He (God) is not subjected to the threefold miseries created by the material energy because He is beyond it. The modes of material nature do not touch Him. It is explained here (in SB 3.26.3), svayam-jyotih: He is light Himself
- He (Krsna) has not become angry. Therefore He is described here (in SB 8.3.17) as bhuri-karunaya, unlimitedly merciful in delivering us from this miserable material condition of life and taking us back home, back to Godhead
- He (Krsna) is mentioned herein as the protector of the righteous. Anyone who is a surrendered soul unto the Supreme is righteous, and he is specifically protected by the Lord in all circumstances
- He (Pariksit) is addressed herein as the maha-bhagavata, or the greatest of the fortunates because he took his birth in the family of Maharaja Yudhisthira
- He (the devotee) should not ignorantly identify himself with the body or the mind. Atma means the body or the mind, but here (in SB 3.27.8) the word atmavan especially means that one should be self-possessed
- Here (4.21.32) the word vijnana is specifically important. Jnana, the knowledge of spiritual identity that one attains when he does not consider himself to be the body, is explained in BG as brahma-bhuta (SB 4.30.20), the revival of spiritual realization
- Here (in SB 03.22.06) the word akrtatmanam is very significant. Atma means "body," "soul," or "mind," and akrtatma means the common man, who cannot control the senses or the mind
- Here (in SB 1.8.13) the word ananya-visayatmanam is significant. The Pandavas were cent percent dependent on the protection of the Lord, although they were all great warriors themselves
- Here (in SB 10.1.8) is a question particularly directed at understanding Balarama, who is Sankarsana Himself. Balarama is well known as the son of Rohini, yet it is also known that He was the son of Devaki
- Here (in SB 10.10.38) the process of understanding the Supreme Personality of Godhead is given. This process is bhakti
- Here (in SB 10.11.58) is an instruction about the result of studying or discussing the krsna-lilas that appear in Srimad-Bhagavatam. Sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat - SB 1.1.2
- Here (in SB 10.12.35) the word anti means - near, indicating that even in the higher planetary systems near Brahmaloka, like Maharloka, Janaloka and Tapoloka, the festival of glorification of Lord Krsna was going on
- Here (in SB 10.13.14) we see that He (Krsna) took personal care to find the calves of His friends. This was Krsna's causeless mercy
- Here (in SB 10.2.30) the Lord is described as ambujaksa, or lotus-eyed. By seeing the eyes of the Lord, which are compared to lotus flowers, one becomes so satisfied that one does not want to turn his eyes to anything else
- Here (in SB 10.2.32) it is said that persons who think themselves liberated but do not execute devotional service, not knowing their relationship with the Lord, are certainly misled
- Here (in SB 10.2.35) it is said that this vijnanam is always defeating all kinds of speculative knowledge
- Here (in SB 10.3.33) is an instruction about how to use one's senses to create progeny. According to Vedic principles, before creating progeny one must fully control the senses. This control takes place through the garbhadhana-samskara
- Here (in SB 10.4.39) is a description of sanatana-dharma, eternal religious principles, which must include brahminical culture, brahmanas, sacrifices and religion. These principles establish the kingdom of Visnu
- Here (in SB 10.4.5) we see that Devaki first focused Kamsa's attention on his atrocious activities, his killing of her many sons. Then she wanted to compromise with him by saying that whatever he had done was not his fault, but was ordained by destiny
- Here (in SB 10.6.18) is the Supreme Personality of Godhead - Krsna. Although the Raksasi Putana could increase or decrease her bodily size by her mystic abilities and thus gain proportionate power, the SPG is equally powerful in any transcendental form
- Here (in SB 10.6.19) we find that in household affairs, ladies could take charge of protecting a child simply by taking help from the cow
- Here (in SB 10.6.9), of course, the two mothers Rohini and Yasoda were not maya-mohita, deluded by the external energy, but to develop the pastimes of the Lord, they were captivated by yogamaya. Such maya-moha is the action of yogamaya
- Here (in SB 10.8.21) one can simply think of the crawling of Krsna and Balarama in the courtyard of Nanda Maharaja and always merge in transcendental happiness
- Here (in SB 10.8.32) is another of Krsna's transcendental activities invented to please the gopis
- Here (in SB 10.9.15) is the first chapter in Krsna's exhibition of unlimited potency to mother Yasoda when she tried to bind Him: the rope was too short
- Here (in SB 2.1.11) it is mentioned that one should constantly chant the holy name of the Lord after hearing it from authorities. This means that hearing from the authorities is the first essential
- Here (in SB 2.1.19) it is indicated that the Visnu form is the ultimate goal of meditation, and as such it is better to concentrate upon the forms of Visnu than on impersonal omkara. The latter process is also more difficult than the former
- Here (in SB 2.2.4) the idea given by Srila Sukadeva Gosvami is that the reserve energy of human life, which is far superior to that of animals, should simply be utilized for self-realization
- Here (in SB 3.15.31) we can mark that even great saintly persons like the Kumaras were also angry, but they were not angry for their personal interests. They were angry because they were forbidden to enter the palace to see the Personality of Godhead
- Here (in SB 3.19.32) the sage Maitreya admits that he explained the incident of the killing of Hiranyaksa by the Supreme Personality of Godhead as a straight narration
- Here (in SB 3.2.20) the word parthastra-putah is significant. Those who saw the beautiful face of the Lord on the Battlefield of Kuruksetra were purified first by Arjuna when he made his onslaught with arrows
- Here (in SB 3.2.23) is an example of the extreme mercy of the Lord, even to His (Krsna's) enemy. It is said that a noble man accepts the good qualities of a person of doubtful character, just as one accepts nectar from a stock of poison
- Here (in SB 3.21.19) the very prayer suggests that God is sentient and can hear the prayers and fulfill the desires of the devotee. Therefore, He is sac-cid-ananda-vigraha (BS 5.1), the form of bliss, knowledge and eternity
- Here (in SB 3.23.11) there's reference to Devahuti's bodily features. Because she had become skinny, she feared that her body might have no attraction for Kardama. She wanted to be instructed how to improve her bodily condition in order to attract him
- Here (in SB 3.23.12) the words yogam asthitah are significant. The sage Kardama was completely perfect in yoga
- Here (in SB 3.23.2) two words are very significant. Devahuti served her husband in two ways, visrambhena and gauravena. These are two important processes in serving the husband or the Supreme Personality of Godhead
- Here (in SB 3.23.43) is the example of a perfect yogi; he (Kardama Muni) could travel all over the universe. Similarly, there is a description of Durvasa Muni, who also traveled in space. Actually, the perfect yogi can do that
- Here (in SB 3.24.42) the words anagnir aniketanah are very significant
- Here (in SB 3.25.14) we find that although Kapila Muni is the Lord Himself and is capable of manufacturing a new doctrine for His mother, He nevertheless says, "I shall just explain the ancient system which I once explained to the great sages
- Here (in SB 3.25.36) the word vilasa is very important. Vilasa refers to the activities or pastimes of the Lord
- Here (in SB 3.25.44) the words mano mayy arpitam, which mean "the mind being fixed on Me," are significant
- Here (in SB 3.25.7) the word asad-indriya-tarsanat is significant. Asat means impermanent temporary and indriya means senses
- Here (in SB 3.31.21) it is stated, upasadita-visnu-padah. This means realization of Krsna consciousness
- Here (in SB 3.31.39) the word pratilabdhatma-labhah occurs. Atma means self, and labha means gain
- Here (in SB 3.33.22) is a practical example of how one can elevate oneself in spiritual advancement by Krsna consciousness. Kapiladeva is Krsna, and He appeared as the son of Devahuti
- Here (in SB 4.1.56) the word praticaksanaya, "there are varieties," announces the glories of the Supreme Personality of Godhead, who appeared as Nara-Narayana Rsi and who is the origin of all varieties of material nature
- Here (in SB 4.2.30) it is stated, brahma ca brahmanan. Brahma means the Vedas. Aham brahmasmi means "I am in full knowledge
- Here (in SB 4.2.33) Lord Siva's excellent character is described. In spite of the cursing and countercursing between the parties of Daksa and Siva, because he is the greatest Vaisnava he was so sober that he did not say anything
- Here (in SB 4.28.64) it is clearly stated: hamso hamsena pratibodhitah. The individual soul and the Supersoul are both compared to swans (hamsa) because they are white, or uncontaminated
- Here (in SB 4.29.53) is an allegory in which the King is advised to find a deer that is always in a dangerous position. Although threatened from all sides, the deer simply eats grass in a nice flower garden, unaware of the danger all around him
- Here (in SB 4.4.32) is one example of powerful hymns in the Vedas which, when chanted, could perform wonderful acts
- Here (in SB 4.7.10) is an example of why Lord Siva is called auspicious
- Here (in SB 6.1.4-5) the words yathedam asrjad vibhuh clearly indicate that the Supreme, the great, almighty Personality of Godhead, created this entire material world with its different varieties of planets, stars and so forth
- Here (in SB 6.12.35) the word alokam means the transcendental world, Vaikunthaloka, where Sankarsana eternally resides
- Here (in SB 6.16.4) it is made clear that the living being enters a material body that is like a machine created by the five gross elements of material nature (earth, water, fire, air and sky) and the three subtle elements - mind, intelligence and ego
- Here (in SB 7.10.14) it is stated that anyone who chants and hears about the activities of Prahlada Maharaja &, in relationship with Prahlada's activities, the activities of Nrsimhadeva, gradually becomes free from all the bondage of fruitive activities
- Here (in SB 7.10.24) we see that although Prahlada was perfect in every respect, he nonetheless followed the instructions of the brahmanas who performed the Vedic rituals
- Here (in SB 7.10.35) Narada Muni is relating how in three different births the associates of Lord Visnu were killed by Lord Visnu Himself. First they were the demons Hiranyaksa and Hiranyakasipu
- Here (in SB 7.11.24) it is recommended that a first-class sudra must remain very clean, must not steal or speak lies, and must always render service to his master
- Here (in SB 7.12.10) is another important warning that a man must save himself from attraction to woman
- Here (in SB 7.13.34) is the difference between Vedic civilization and the modern demoniac civilization
- Here (in SB 7.14.13) also, the same point is stressed: one should give up attachment for his wife - or, in other words, for sex life
- Here (in SB 7.15.57) the Vedic aphorism sarvam khalv idam brahma is explained. It is also explained in the catuh-sloki Bhagavatam 2.9.33-34-35-36. Aham evasam evagre
- Here (in SB 7.15.75) is a statement exalting a Vaisnava
- Here (in SB 7.5.37) is a vivid example of how a devotee is disturbed by a nondevotee, even though the nondevotee is an affectionate father
- Here (in SB 7.8.16) the Lord exhibited His presence everywhere by the tumultuous sound in the sky - sabdah khe
- Here (in SB 7.9.10) is a statement by Prahlada Maharaja, one of the twelve authorities, regarding the distinction between a devotee and a brahmana expert in karma-kanda, or Vedic ritualistic ceremonies
- Here (in SB 7.9.39) Prahlada Maharaja represents himself as a common man, although he actually has nothing to do with this material world
- Here (in SB 7.9.42) the words priya janan anusevatam nah indicate that the Supreme Lord, the Supreme Personality of Godhead, is very favorable to devotees who act according to the instructions of His own pure devotee
- Here (in SB 8.16.24) the process of devotional service is further explained. Kasyapa Muni wanted to instruct Aditi in the same process recommended to him by Brahma for satisfying the Supreme Personality of Godhead. This is valuable
- Here (in SB 8.16.25) it is recommended that one observe the vow of subsisting only by drinking milk
- Here (in SB 8.16.61) it is forcefully affirmed that this (satisfying Lord Visnu) is the only method for success in life. Isvara-tarpanam vina sarvam eva viphalam
- Here (in SB 8.17.23) it is to be understood that the union of Kasyapa Muni and Aditi was not like the sexual intercourse of ordinary human beings
- Here (in SB 8.19.32) Sukracarya says that this dwarf brahmacari would take away everything. Thus he indicates that the Lord will take away all one's material possessions and also one's mind
- Here (in SB 8.21.4) we understand that the Ganges began when the water from Lord Brahma's kamandalu washed the lotus feet of Lord Vamanadeva
- Here (in SB 8.22.31) the word mad-asrayah is very significant. Because the Lord wanted to give Bali Maharaja the exalted position of Indra, the demigods might naturally have been envious of him and might have fought to disturb his position
- Here (in SB 8.24.15) is an example of giving service to the Supreme Personality of Godhead even without knowledge. Such service is called ajnata-sukrti
- Here (in SB 8.24.30) it is said, yathetaresam prthag-atmanam satam, padopasarpanam mrsa bhavet. In other words, if one is to worship someone else, he must worship the Supreme Personality of Godhead. Then his worship will never be fruitless
- Here (in SB 8.24.61) is a summary of Satyavrata's meeting with the fish incarnation of Lord Visnu. Lord Visnu's purpose was to take back all the Vedic literatures from the demon Hayagriva and restore them to Lord Brahma
- Here (in SB 8.3.12) the word jnana-ghanaya indicates that for atheists who disbelieve in the form and existence of the Lord, all these various incarnations appear. Since the Lord comes to teach in so many forms, no one can say that there is no God
- Here (in SB 8.6.38) is proof of the omnipotence of the Supreme Personality of Godhead, who is above everyone. There are two classes of living entities - the demons and the demigods - and the Supreme Personality of Godhead is above them both
- Here (in SB 8.7.44) is an explanation of how those engaged in activities for the welfare of others are very quickly recognized by the Supreme Personality of Godhead
- Here (in SB 8.7.8), of course, the Supreme Personality of Godhead was present personally. It was by His will that there were hindrances, and by His will those hindrances were removed. The Lord appeared as a tortoise to support the great mountain
- Here (in SB 9.1.38-39) the word gotrajah refers to those born in the same dynasty, whether they be disciples or members of the family
- Here (in SB 9.10.11) the words vaideha-raja-duhitari indicate that before mother Sita was married to Lord Ramacandra she was protected by her father, Vaideha-raja. And when she was married she was protected by her husband
- Here (in SB 9.10.15) Ravana is compared to urine because he was a cause of disturbances to the three worlds. Thus the ocean personified wanted him killed by Lord Ramacandra
- Here (in SB 9.10.50) the example of good government is to be found in the reign of Lord Ramacandra. If people follow this example, there will be good government all over the world
- Here (in SB 9.18.39) is an example (of BG 7.20): the father shamelessly asked his son to exchange youth for old age. Of course, the entire world is under such illusion
- Here (in SB 9.19.10) Sukracarya is figuratively described as the husband of another she-goat
- Here (in SB 9.19.3) Maharaja Yayati compares himself to a he-goat and Devayani to a she-goat and describes the nature of man and woman
- Here (in SB 9.19.8) the word svaminam indicates that Devayani left the protection of her husband, Yayati, and returned to her former protector, Sukracarya
- Here (in SB 9.2.17) it is said, ksatram brahma-bhuyam gatam ksitau: although the Dharstas belonged to the ksatriya, they were able to convert themselves into brahmanas. This gives clear evidence supporting the statement by Narada in SB 7.11.35
- Here (in Srimad-Bhagavatam) ten subjects are described: (10) the ultimate shelter, the Supreme Personality of Godhead. The tenth item is the shelter of all the others
- Here (SB 2.2.21) akuntha-drstih is mentioned. Akuntha & vaikuntha convey the same import only one who has his aim fixed upon that spiritual world & personal association with God can give up his material connections even while living in the material world
- Here (SB 3.15.40) is a full description of the Personality of Godhead as personally experienced by the sages. The Lord's personal body was covered with yellow robes, and His waist was thin
- Here (SB 3.15.42) also, for the devotee-sages, the Kumaras, the Lord appeared in His most beautiful feature, and they continued to see Him without satiation and wanted to continue seeing Him more and more
- Here (SB 3.15.47) it is confirmed that all the variegatedness of the absolute platform is constituted of suddha-sattva, pure goodness. In the material world, any quality - goodness, passion or ignorance - is contaminated
- Here (SB 3.21.3) we are speaking of Svayambhuva Manu, but in Bhagavad-gita we hear about Vaivasvata Manu
- Here (SB 3.21.4) Vidura inquired about Kardama Muni and his wife, Devahuti, and about their children. It is described here that Devahuti was very much advanced in the performance of eightfold yoga
- Here (SB 3.23.3) are some of the qualities of a great husband's great wife. Kardama Muni is great by spiritual qualification. Such a husband is called tejiyamsam, most powerful
- Here (SB 3.5.23) aham is explained as the Supreme Personality of Godhead, not the individual living entities
- Here (SB 4.16.1) the word muni-coditah indicates instructions received from great sages and saintly persons
- Here (SB 4.17.25) we find some indication of how the government can arrange for the eating of cow flesh. It is here indicated that in a rare circumstance when there is no supply of grains, the government may sanction the eating of meat
- Here (SB 4.20.13) is an example of receiving direct instruction from the Supreme Personality of Godhead, Visnu. One has to execute the order of Lord Visnu, whether receiving it directly from Him or from His bona fide representative, the spiritual master
- Here (SB 4.20.17) the practical example of how to accept the instruction of the Supreme Personality of Godhead is shown by Prthu Maharaja. This is the way to receive knowledge through the parampara system
- Here (SB 4.20.18) also we find that although the King of heaven, Indra, was so powerful that he accompanied Lord Visnu, he felt himself a great offender for stealing Prthu Maharaja's horse that was meant for sacrifice
- Here (SB 4.20.20) the words suhrt satam are very significant. The Supreme Personality of Godhead is always very inclined toward His devotee and is always thinking of the devotee's well-being. This is not partiality
- Here (SB 4.21.51) it is admitted by the citizens of King Prthu; in full consciousness they admit the benefit they have derived from the activities of Maharaja Prthu
- Here (SB 4.25.11) the words vimana iva are very significant. In this material world even the great King of heaven is also full of anxiety. If even Lord Brahma is full of anxiety, what of these ordinary living entities who are working within this planet
- Here (SB 4.29.3) it is clearly stated: namabhir va kriya-gunaih. The Lord has specific names such as Rama, Krsna, Govinda, Narayana, Visnu and Adhoksaja. There are indeed many names, but the conditioned soul cannot understand them
- Here (SB 4.29.74) it is also explained that the living entity comes in contact with the sixteen material elements and is influenced by the three modes of material nature
- Here (SB 4.30.3) the Supreme Personality of Godhead is described as puranjana
- Here (SB 4.31.24) it is seen that by hearing the glories of the Lord from a realized devotee the Pracetas easily attained strong attachment for the Supreme Personality of Godhead
- Here (SB 5.18.18) the word mayamaya is further explained in regard to how the Lord expands His mercy in different ways. parasya saktir vividhaiva sruyate: (Cc. Madhya 13.65, purport) the energies of the Supreme Lord are understood in different ways
- Here (SB 6.14.10) the most significant statement is that the earth completely produced all the necessities of life during the time of King Citraketu
- Here in (SB 1.14.35) this particular verse the Lord is described as bhagavan, govinda, brahmanya and bhakta-vatsala
- Here in (SB 1.18.16) this verse it is said that Maharaja Pariksit attained the lotus feet of the Lord by instructions in knowledge delivered by the son of Vyasadeva, Srila Sukadeva Gosvami
- Here in the Srimad-Bhagavatam, the most authentic scripture on the science of Godhead, it is clearly stated that His brothers were His plenary expansions
- Here in this verse (in SB 2.1.19), it is definitely assured that the Supreme Lord is not impersonal. He is a person, but His body is different from those of conditioned persons like us
- Here in this verse (SB 4.22.21) the indication is that one has to steadfastly increase attachment for the Transcendence - brahmani
- Here in this verse (SB 4.8.47) the word purusam is very significant. The Lord is never female. He is always male (purusa). Therefore the impersonalist who imagines the Lord's form as that of a woman is mistaken
- Here, in this verse (SB 9.9.32), the feelings inherent in this (vedic) culture are expressed by the wife of the brahmana. A woman without a husband is like a dead body
- Herein (SB 1.10.28) two classes of devotees of the Lord are mentioned in the stage of conjugal love. One is svakiya, and the other is parakiya. Both of them are in conjugal love with the Personality of Godhead Krsna
- Herein (SB 1.11.12) of course we find a different description of the city of Dvaraka. It is understood that the whole dhama, or residential quarter, was surrounded by such gardens and parks with reservoirs of water where lotuses grew
- Herein (SB 1.12.4) the word prajah is significant. The etymological import of the word is "that which is born"
- Herein (SB 1.2.13) the statement of Bhagavatam is that the highest aim of life or the highest perfection of the institution of the varnasrama-dharma is to cooperate jointly for the satisfaction of the Supreme Lord
- Herein (SB 1.5.8) arises the necessity of explaining Vedanta-sutra in the form of Srimad-Bhagavatam by the self-same author
- Herein (SB 2.10.4) lies the intelligence of human life, and one should desire the activities of life in that way
- Herein (SB 2.2.6) it is suggested that anyone who wants to make an end to these miseries of life, namely repetition of birth, death, disease, and old age, must take to this process of worshiping the Supreme Lord and not others
- Herein (SB 2.7.36) Brahma mentions the future compilation of Srimad-Bhagavatam for the short-lived persons of the Kali age
- Herein (SB 2.7.43-45) Brahmaji, the greatest of all material living beings, acknowledges this truth (God is knowable only to surrendered souls) . Therefore, the fruitless spoiling of energy by pursuing the path of experimental knowledge must be given up
- Herein (SB 2.7.47) also the same is affirmed in the statements about the material elements; they are all transcendental, free from all contamination of material identification
- Herein (SB 3.21.32) the word svamsa-kalaya indicates that the Lord would appear as the son of Devahuti and Kardama Muni as Kapiladeva, the first propounder of the Sankhya philosophy, which is mentioned here as tattva-samhita
- Herein (SB 3.33.6) the spiritual potency of chanting, hearing or remembering the holy name of the Supreme Lord is greatly stressed
- Herein (SB 4.12.45) it is recommended by Maitreya that every one of them can hear the narration about Dhruva Maharaja and thus get their desired goal
- Herein (SB 6.10.16) the Narmada does not mean the Narmada River in India
- Herein (SB 6.16.51) it is said, aham vai sarva-bhutani: the Lord is everything (sarva-bhutani), including the living entities and the material or physical elements
- Herein (SB 6.7.39) we see that Visvarupa made for the demigods a protective covering, saturated with a Visnu mantra
- Herein (SB 7.11.35) it is clearly stated by Narada Muni that one should not be accepted as a brahmana, ksatriya, vaisya or sudra according to birth, for although this is going on now, it is not accepted by the sastras
- Herein (SB 7.11.35) Narada Muni distinctly says that one may be accepted according to the caste of his birth if he has the corresponding qualifications, but otherwise he should not
- Herein (SB 8.24.52) the reason for foolishness is described. Because the conditioned soul in this material world is full of materialistic lusty desires, he cannot understand the SP of Godhead, although the Lord is situated in everyone's heart - BG 18.61
- Herein lies the difference between the reign of those pious kings (being afraid of losing their reputations) and modern states ruled by irresponsible executive heads (not being afraid of killing offenseless animals) without knowledge of the codes of God
- Herein lies the mystery of His transcendental knowledge. This mystery is transcendental love of Godhead, & one who is surcharged with such transcendental love of Godhead can without difficulty see the SPG in every atom & every movable or immovable object
- Hiranyakasipu, being a demon, would always consider Lord Visnu and His devotees to be his enemies. Therefore the word para-paksa ("on the side of the enemy") is used here - in SB 7.5.6
- His (God's) one signal is sufficient to destroy all our attempts. His inconceivable power, as displayed here (SB 3.19.26), is so strong that the demon, despite all his demoniac maneuvers, was killed by the Lord when the Lord desired, simply by one slap
- His (Krsna's) bodily feature is narakrti, that is, exactly like that of a human being. Here (in SB 10.1.11) the same idea is repeated in the words manusam asritya, which indicate that He accepts a body exactly like that of a man
- How Devayani became self-realized by the grace of her great husband, Maharaja Yayati, is described here (in SB 9.19.29). Describing such realization is another way of performing the bhakti process
- How the Ganges water reaches the various planets from the top of the universe is explained herein (SB 5.17.4). Celestial airplanes carry the water from the planets of the sages to other planets
- How the spirit soul transmigrates from one type of body to another is nicely described here - SB 4.29.2
- Human society's means of living is clearly mentioned here (in SB 3.6.32) as visa, or agriculture and the business of distributing agricultural products, which involves transport, banking, etc
I
- If one chants once only, it is to be understood that he has already passed all the examinations, not to speak of those who are chanting always, twenty-four hours a day. It is specifically said here (in SB 3.33.7), tubhyam: "unto You only
- If required, simply by willing, Lord Siva can show his wonderful opulences, and such an event is predicted here (in SB 4.4.21), for it would soon occur
- If things are to go on as they ought to, how can a head of state be indifferent to such activities (indifference to the activities of the material world)? In answer to this question, the word sreyah, auspicious, is used here - SB 4.20.14
- Ignorant of the real purpose of life, people take to either gross materialistic activities or ritualistic activities. King Barhisman is herein (SB 4.29.47) requested not to be attached to such activities
- Impersonalists think that the spiritual world is completely void, or, in other words, that there is no variegatedness. This mentality is described here (SB 3.15.23) as ku-katha mati-ghnih, "intelligence bewildered by unworthy words."
- In Bhagavad-gita (BG 7.3) it is stated, manusyanam sahasresu kascid yatati siddhaye: out of many millions of people, one may attempt to achieve success in life. This success is explained here - in SB 8.13.13
- In Bhagavad-gita it is said that one's intelligence is his friend, and the same intelligence can also be his enemy. Here (in SB 3.31.21) also the same idea is repeated: suhrdatmanaiva, friendly intelligence
- In due course of time, the impregnated material energy was manifested first as the total material ingredients. Everything takes its own time to fructify, and the word kala-coditat, "influenced by time," is used herein - in SB 3.5.27
- In order to achieve pure devotional service, he (Bhismadeva) wanted to invest all powers of thinking, feeling and willing entirely in the Supreme Being, Lord Krsna. He is described herein (SB 1.9.32) as the leader of the devotees and all-powerful
- In previous verses we have seen also that the Lord's engagement in the affairs of the forest fire was described along with His pastimes of punishing Kaliya, similarly the pastimes of the rasa dance and the killing of Sankhacuda are also described herein
- In the beginning, no one can be elevated to the highest stage of devotional service. Here (in SB 3.32.42) bhakta means one who does not hesitate to accept the reformatory processes for becoming a bhakta
- In the Bhagavad-gita Lord Sri Krsna affirms that less intelligent persons mistake Him to be an ordinary man like us, and thus they deride Him. The same is confirmed herein (SB 1.8.19) by Queen Kunti
- In the jungle there are sometimes fights between lions and elephants. Here (in SB 7.8.23) the Lord appeared like a lion, and Hiranyakasipu, unafraid of the Lord, attacked Him like an elephant
- In the lower stages of ignorance and passion, it is difficult to appreciate or understand the Supreme Lord. Therefore the Lord is described herein (SB 4.21.38) as the worshipable Deity for persons in brahminical and Vaisnava culture
- In the Upanisads it is said that the SP of Godhead can run with more speed than the mind, but here (in SB 10.9) we see that although Krsna wanted to avoid being arrested by His mother, He was finally defeated, and mother Yasoda captured Him
- In this age, so many girls are unmarried and falsely imagining themselves free, but their life is miserable. Here (in SB 9.9.32) is an instance in which a woman felt that without her husband she was nothing but a dead body
- In this verse (SB 4.23.32) brahmanas, ksatriyas, vaisyas and sudras are mentioned, but here it should be understood that that reference is to the brahmana who is born in a brahminical family, the ksatriya who is born in a ksatriya family etc
- In this verse (SB 4.31.9) the word nrnam is very important. There are many other births besides human birth, but Narada Muni is herein especially speaking of human birth
- In whatever form the Supreme Lord Visnu appears, He is always affectionate toward His devotees. Thus the word mayamayam is used here (SB 5.18.17) to mean "very affectionate toward the devotees."
- Information is given herein (SB 4.17.9) concerning the selection of the king by the brahmanas. According to the varnasrama system, the brahmanas are considered to be the heads of the society and therefore to be situated in the topmost social position
- Intelligence must always be very fresh; therefore the word apraudham ("very young") is used here - SB 4.25.21
- It appears here (in SB 3.20.26) that the homosexual appetite of males for each other is created in this episode of the creation of the demons by Brahma
- It is advised here (in SB 3.28.23) that the yogi always keep this picture in his heart. The devotee always thinks of this relationship between Laksmi and Narayana; therefore he does not meditate on the mental plane as impersonalists and voidists do
- It is also confirmed here (SB 3.16.32) that the Lord was surrounded by many Vaikuntha airplanes. Vaikunthaloka is described here as having splendid opulence, far surpassing the splendor of this material world
- It is also stated here (in SB 3.28.44), svarupenavatisthate. Svarupa means that one has to know that he is not the Supreme Soul, but rather, part and parcel of the Supreme Soul; that is self-realization
- It is clear herein (SB 1.11.36) that the feminine attractive features which can conquer Cupid or even the supermost tolerant Lord Siva could not conquer the senses of the Lord
- It is clearly confirmed herein (in SB 3.25.38) that the relationships cannot be destroyed, and therefore the opulences of those relationships are never destroyed
- It is clearly defined herein (SB 2.3.9) that persons impregnated with different desires have different modes of worship, but one who has no desire for material enjoyment should worship the Supreme Lord, Sri Krsna, the Personality of Godhead
- It is clearly exhibited herein (SB 2.9.30) that Lord Brahma is related to the Personality of Godhead in the transcendental humor of friendship
- It is clearly explained herein (SB 4.29.26-27) that the living entity has a little independence, indicated by the word sva-drk, meaning "one who can see his own welfare."
- It is clearly said here (in SB 3.31.15) that a living entity is put under the influence of maya by His will, and if anyone wants to get out of this entanglement, this can be made possible simply by His mercy
- It is clearly stated here (in SB 3.21.20) that the material world is not created by the personal will of the Supreme Lord; it is created by His external energy because the living entities want to enjoy it
- It is clearly stated here (in SB 3.25.19) that unless one is fully engaged in the devotional service of the Supreme Personality of Godhead one cannot have easy approach to the path of brahma-siddhi
- It is clearly stated here (in SB 3.25.20) that when we simply purify the consciousness from material consciousness to Krsna consciousness, we attain liberation
- It is clearly stated here (in SB 4.7.39), by His internal potency He is transcendental to all these material qualities. Similarly, in Bhagavad-gita the Lord says, "I appear by My internal potency
- It is clearly stated herein (SB 3.15.25) that the kingdom of God is above the material universes
- It is confirmed herein (SB 1.12.4) by the example of Maharaja Yudhisthira, the personality of goodness
- It is confirmed in the Bhagavad-gita that the actual knowledge of the conditioned soul is now covered by nescience. Thus the theory that a living being is absolute impersonal Brahman is refuted herein
- It is definitely suggested herein (SB 1.7.7) that simply by hearing the message of Srimad-Bhagavatam one gets attachment for the Supreme Personality of Godhead Sri Krsna, and as soon as this is effected the symptoms of the material diseases disappear
- It is described herein (SB 4.6.29) that the lakes were decorated with lotus flowers and with swans who played and sang with the birds and the humming bees
- It is especially mentioned here (in SB 3.25.37), bhagavatim bhadram. In the Vaikuntha planets everything is eternally peaceful, yet a pure devotee does not even aspire to be promoted there
- It is especially mentioned herein (SB 1.19.6) that Maharaja Pariksit took shelter of that particular river (Yamuna) which is beautifully flowing, carrying the dust of the lotus feet of Lord Krsna, mixed with tulasi leaves
- It is explained here (SB 4.21.33) that one must be very frank and open-minded (amayinah). To be situated in a lower status of life is not a disqualification for success in devotional service
- It is explained very nicely here (in SB 3.26.3) that the Personality of Godhead is beyond material existence
- It is explicitly stated herein that simply by satisfying the Supreme Personality of Godhead, one satisfies the demigods and all other living entities without differentiation
- It is foretold herein (SB 1.18.44) that in the absence of good monarchical government, everyone will be the cause of disturbance for others by plundering riches, animals, women, etc
- It is foretold herein (SB 1.18.45) that in the absence of a monarchical regime, the general mass of people will be an unwanted population like dogs and monkeys
- It is foretold herein (SB 4.16.8) that if there would be a scarcity of rain, King Prthu would manage to counteract the deficiency by virtue of his godly powers. Such powers were also exhibited by Lord Krsna when He was present in Vrndavana
- It is further comprehended herein (SB 1.2.24) that one has to rise to the platform of the mode of goodness (sattva) so that one can be eligible for the devotional service of the Lord
- It is further confirmed herein (SB 1.3.31) that with our material eyes and senses we cannot see the Lord, who is all spirit. We cannot even detect the spiritual spark which exists within the material body of the living being
- It is here (in SB 9.6.4) specifically explained that Iksvaku was born simply from the sneezing of Manu
- It is here (SB 4.17.10-11) indicated that although the people were allowed to perform their duties, they were still unemployed. Although they were not lazy, they still could not produce sufficient food to satisfy their hunger
- It is here (SB 4.29.57) stated that such people become bewildered (rsayo 'pi hi muhyanti). To save oneself from the hands of these karma jada-smartas, one should strictly follow the instructions of the Supreme Personality of Godhead
- It is herein (SB 4.26.1-3) described that King Puranjana once went to the forest to kill animals. This means that he, the living entity, came under the influence of the mode of ignorance
- It is herein indicated (SB 4.16.20) that Prthu Maharaja's reign over the world would cover even the Himalaya Mountains and extend to the borders of all oceans and seas. In other words, his reign would cover the entire planet
- It is hinted herein (SB 4.8.53) by Narada to Dhruva Maharaja that by meditating upon the transcendental form of the Lord and at the same time chanting the mantra one becomes so perfect within seven days that he can see the human beings who fly in the sky
- It is indicated herein (SB 3.15.7) that a yogi who has control over the mind & senses has the actual benediction of the Lord, & he has no fear. In other words, one cannot attain God's mercy & benediction until one is able to control the mind & the senses
- It is mentioned herein (SB 3.2.29) that the beautiful cows and bulls were of various checkered colors - red, black, green, yellow, ash, etc. And because of their colors and healthy smiling features, the atmosphere was enlivening
- It is mentioned that Brahma washed the feet of Krsna with his tears, and here (in SB 10.13.62) the word sujalaih indicates that his tears were purified
- It is not possible to know the Supreme Person by imperfect experimental knowledge. He is described herein as adhoksaja, or beyond the range of experimental knowledge
- It is particularly mentioned herein (SB 1.14.28-29) that Balarama is the protector of the devotees of the Lord
- It is recommended here (in SB 3.25.20) that if one at all wants to realize Brahman, or spiritual perfection, his attachment should be transferred to the sadhu, or devotee
- It is recommended here (in SB 3.28.44) that one remain in that position of actual self-realization. In Bhagavad-gita this understanding is defined as Brahman realization
- It is recommended here (in SB 8.19.41), bhiksave sarvam om kurvan nalam kamena catmane. One should not give everything to the beggars among the poor
- It is rightly stated herein (SB 6.16.35) that the credit for all the opulences of creation, maintenance and annihilation belongs to the Supreme Lord, not to the living entities
- It is said (kuta-sthaya) that He (God) is always peaceful and devoid of agitation because of His prowess, which is described herein (SB 4.24.34) as sva-rocise, indicating that He is illuminated by His own transcendental position
- It is said here (in SB 3.23.42) that for a great devotee like Kardama Muni, nothing is impossible
- It is said here (in SB 3.25.21), sarva-dehinam, which indicates all living entities who have accepted material bodies
- It is said here (in SB 3.25.22), therefore, bhaktim kurvanti ye drdham. A person who seriously engages in the service of the Lord and is in the renounced order of life is a sadhu
- It is said here (in SB 3.29.35) that one can approach the Supreme Personality of Godhead by either yoga process or bhakti-yoga process. This indicates that factually there is no difference between yoga and bhakti-yoga because the target of both is Visnu
- It is said herein (in SB 3.33.7) that nama, a singular number, one name, Krsna or Rama, is sufficient. It is not that one has to chant all the holy names of the Lord
- It is significant that Bali Maharaja is here (in SB 8.11.48) said to be very experienced. Although defeated, he was not at all sorry, for he knew that nothing can take place without the sanction of the Supreme Personality of Godhead
- It is sometimes found that one comes to a devotee or a temple of the Lord just to get some material benefit. Such a person is described here (in SB 7.10.4) as a mercantile man. Bhagavad-gita speaks of arto jijnasur artharthi
- It is specifically mentioned here (in SB 9.18.2) that if one enters political life, especially in the modern day, one looses the chance for human perfection
- It is specifically said here (in SB 4.7.8) that Daksa's body was joined to the head of an animal - a goat
- It is stated here (in SB 3.15.21) that in the Vaikuntha planets the houses are made of marble
- It is stated here (in SB 3.20.8) that the Lord assumed the form of a boar by His own potency. His form is not actually the form of a conditioned soul
- It is stated here (in SB 3.25.19), sivah panthah: this (the path of devotional service) is the only auspicious path for self-realization
- It is stated here (in SB 5.24.29) that the snakes who live in the planetary system known as Mahatala are very powerful and have many hoods
- It is stated here (SB 5.14.32) that the vanara (monkey) is very much attracted to sex. Each monkey keeps at least two dozen wives, and he jumps from one tree to another to capture the female monkeys. Thus he immediately engages in sexual intercourse
- It is stated herein (SB 2.7.38) that the governmental power of society in Kali-yuga will be passed over to the uncultured, godless laborer classes of men, and thus the nrdevas (government ministers) will be the vrsalas, or the uncultured lower-class men
- It is stated in Bhagavad-gita, budha bhava-samanvitah: (BG 10.8) one who has attained the stage of bhava can accept the lotus feet of Lord Krsna as worshipable. This is also advised here (in SB 3.32.22) by Lord Kapila to His mother Devahuti
- It may be questioned here (in SB 4.9.25) what will happen to the planet known as Dhruvaloka at the time of the dissolution of this universe. The answer is simple: Dhruvaloka remains, like other Vaikunthalokas beyond this universe
- It may be said that one is liable to be attracted if he is not very advanced in civilized life; however, as specifically mentioned here (in SB 9.19.17), vidvamsam api karsati
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- Jada Bharata herein (SB 5.12.12) tells King Rahugana how he attained the paramahamsa stage. Maharaja Rahugana, the King of Sindhu-sauvira, had asked Jada Bharata how he had attained the paramahamsa stage
- Jada Bharata is herein (SB 5.10.19) accepted as the direct representative of the Supreme Personality of Godhead because he was imparting knowledge on behalf of the Supreme Lord
- Jamadagni was killed by the sons of Kartaviryarjuna, as described herein (SB 9.16.9). Lord Parasurama was also infected by sin because of killing Kartaviryarjuna, although this was not very offensive
- Just like you brush something with broomstick or something and throw away the dust, similarly, the dusty things, so-called sentimental religionism, is not here in the Srimad-Bhagavatam. It is a science. Parama-guhyam: very confidential
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- Kamsa has here (in SB 10.3.22) been described as asabhya, meaning "uncivilized" or "most heinous," because he killed the many children of his sister
- Kapila Muni herein (in SB 3.25.24) advises His mother, Devahuti, that if she wants to be free from material attachment, she should increase her attachment for the sadhus, or devotees who are completely freed from all material attachment
- Kasyapa Muni was not in the renounced order of life. Therefore he is addressed here (in SB 8.16.11) once as brahman and another time as grhamedhin
- King Indra became successful in breaking the vow of the great sage Kandu, who became attracted by the beauty of the heavenly society girl Pramloca and begot a female child. This child is described herein (SB 4.30.13) as lotus-eyed and very beautiful
- King Prthu is herein (SB 4.16.7) compared to the earthly planet as far as his tolerance is concerned. Although the earth is always trampled upon by men and animals, it still gives food to them by producing grains, fruits and vegetables
- King Prthu ruled over the world many thousands of years before the so-called prehistoric age, it is clearly mentioned here (SB 4.21.12) that in those days not only were all the different parts of the world known, but they were ruled by one king, Prthu
- King Prthu's statements in previous verses regarding his vast knowledge and perfect devotional service are justified here (in SB 4.22.49), for he is considered best amongst all mahatmas
- King Rsabhadeva is an incarnation of the Supreme Lord, and therefore He was the original Bhagavan. Consequently He is described herein (SB 5.4.3) as yogesvara, which indicates that He has the most powerful spiritual potency
- Krsna's body is described herewith (in SB 7.1.25) as kaivalya, nondifferent from Himself. Since everyone has a material bodily conception of life, if Krsna had such a conception what would be the difference between Krsna and the conditioned soul
- Krsna, in His full, unlimited potency, here (in SB 10.10.34-35) shows that He is the Supreme Personality of Godhead
- Kunti is described herein (SB 1.8.17) as sati, or chaste, due to her unalloyed devotion to Lord Sri Krsna. Her mind will now be expressed in the following prayers for Lord Krsna
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- Laksmi is addressed here (in SB 8.8.14) as devi, the goddess, because in Vaikuntha she supplies all opulences to the Supreme Personality of Godhead and His devotees, who in this way enjoy natural life in the Vaikuntha planets
- Laksmi, the goddess of fortune, is the eternal consort of Lord Visnu. Here (in SB 4.1.4) it is stated that both the Lord and Laksmi, who are eternal consorts, appeared from Akuti simultaneously
- Lamentation and illusion are described herein (SB 4.26.1-3) as dvi-kubara, the two posts of bondage
- Less intelligent people are designated herein (SB 1.16.9) as lazy, unfortunate and short-lived
- Lord Boar's skin, His eyes and His bodily hair holes are all described here (In SB 3.13.35) as different parts of the Vedas. He is therefore the personified form of the Vedic hymns, and specifically the Gayatri mantra
- Lord Caitanya approved the relationship of the gopis with the Lord as supreme. Herein (SB 3.4.10) the Lord's attitude towards Uddhava was more intimate than with Maitreya Muni
- Lord Kapila has said that perfect yoga enables one to transcend the platform of material distress & happiness. How this can be done is explained here (in SB 3.25.16): one has to purify his mind & consciousness. This can be done by the bhakti-yoga system
- Lord Kapila will eventually explain how it (the yoga system) is transcendental, but the preliminary introduction is given here (in SB 3.25.13)
- Lord Kapiladeva has concluded that simply by beginning the discharge of devotional service one can attain detachment and transcendental knowledge for understanding the science of God. Here (in SB 3.27.1) the same principle is confirmed
- Lord Krsna is described herein (SB 1.12.16) as Visnu, and this is also significant. Lord Krsna, the original Personality of Godhead, does the work of protection and annihilation in His capacity of Visnu. Lord Visnu is the plenary expansion of Lord Krsna
- Lord Ksirodakasayi Visnu is celebrated as possessing a blackish color, Siva is whitish, and Brahma is reddish, but according to Srila Sanatana Gosvami in the Vaisnava-tosani-tika, this exhibition of colors is not what is referred to here - in SB 10.3.20
- Lord Siva expresses herein (SB 4.7.29) his regret at having been angry and having disturbed the sacrificial activities of Daksa
- Lord Siva is always in meditation and always perceives the Supersoul, as expressed here (in SB 4.3.21) by the words purusa-buddhi-saksinam
- Lord Siva is compared here (in SB 9.9.7) to the longitude and latitude of the entire universe, which resembles a cloth woven of threads extending for both its length and breadth
- Lord Siva is described here (in SB 4.2.1) as the best of the gentle because he is not envious of anyone, he is equal to all living entities, and all other good qualities are present in his personality. The word siva means "all auspicious
- Lord Siva is described here (in SB 4.2.2) as caracara-guru, the spiritual master of all animate and inanimate objects. He is sometimes known as Bhutanatha, which means "the worshipable deity of the dull-headed"
- Lord Siva is generally painted white, but here (in SB 4.24.24-25) we find that the color of his skin is not exactly white but like molten gold, or a glowing yellowish color. Because Lord Siva is always very, very merciful, his name is Asutosa
- Lord Siva is sometimes called Visvesvara, but here (in SB 8.12.4) he addresses Lord Visnu as Jagan-maya, indicating that even Visvesvara is under Lord Visnu's control
- Lord Siva wanted to see the Mohini-murti, which was captivating the entire world, and Lord Visnu was gravely thinking of how to captivate Lord Siva also. Therefore the word bhava-gambhiram is used here - in SB 8.12.14
- Lord Visnu is called jagad-vyapi, "the all-pervading Lord." Lord Siva is sometimes called Mahesvara, and so people think that Lord Siva is everything. But here (in SB 8.12.4) Lord Siva addresses Lord Visnu as Jagad-isa, "the master of the universe"
- Lord Visnu is the master of this material world, and there is no question of His being controlled by material nature. Consequently, He is addressed here (in SB 4.20.27) as purusottama, the best of all living entities - namely visnu-tattvas & jiva-tattvas
- Lust for sexual intercourse is so strong that it appears herein (SB 3.12.32) that Brahma could not be dissuaded from his determination in spite of the appeal by his great sons like Marici
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- Maharaja Khatvanga is mentioned herein (SB 2.1.13) as a saintly king because even within the responsibility of the state management, he was not at all forgetful of the prime duty of life
- Maharaja Pariksit is addressed here (in SB 8.5.24) as arindama, "subduer of all enemies." Not only do we have enemies outside of our bodies, but within our bodies there are many enemies, such as lusty desires, anger and greed
- Maharaja Prthu developed spiritual eyes by his pure devotional service. Here (in SB 4.20.38), therefore, the Lord is described as sandarsitatma, for He reveals Himself to the vision of the devotee, although He is not visible to ordinary eyes
- Maharaja Prthu is addressed here (SB 4.21.52) as vivrddha-sattva, or one who is situated in the transcendental position
- Maharaja Prthu is described here (in SB 4.23.21) as dayita, for not only was he the king of the earth, but he treated the earth as his protected child. Similarly, he protected his wife also
- Maharaja Yayati is explaining (herein SB 9.19.18), in terms of his actual experience, how strong are sexual desires, even in old age
- Manisinam, meaning "thoughtful," is particularly used here (SB 2.3.1). A manisinam person, like Maharaja Pariksit, must take to the lotus feet of Lord Krsna
- Many householders, although well-educated in the knowledge of the Vedas, become attached to family life. They are compared herein (SB 5.18.13) to crocodiles out of water, for they are devoid of all spiritual strength
- Material activities are being carried on by His different potencies. The Lord is always neutral in the material activities of the created world. This neutrality is explained here (in BG 9.9). BG 1972 purports
- Material existence is compared herein (SB 4.22.40) to the great ocean of nescience. Another name of this ocean is Vaitarani. In that Vaitarani Ocean, which is the Causal Ocean, there are innumerable universes floating like footballs
- Material sense gratification, with society, friendship and love, is herein (SB 4.25.12) compared to a drop of water falling on a desert. A desert requires oceans of water to satisfy it, and if only a drop of water is supplied, what is its use
- Mayavada philosophy tries to designate the Lord as contaminated by a material body when He accepts forms of incarnation. This sort of interpolation is completely denied herein (SB 2.6.40-4) by the explanation that the Lord's position is pure and unalloyed
- Men with the lowest qualities cannot do any work that requires higher intelligence. However, although such a division of men must exist according to their quality and work, it is suggested here (SB 7.14.11) that everyone must have the necessities of life
- Mind is the product of ego in goodness and that the function of the mind is acceptance and rejection according to desire. But here (in SB 3.26.31) intelligence is said to be the product of ego in passion
- Monotheism's practically suggested here. Offering sacrifices to many demigods under different names is mentioned in the Vedic literatures but the suggestion made in the verse (SB 2.1.37) is that those varieties of demigods are included in the form of God
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- Nanda Maharaja said: My dear great sage (Garga Muni), if you think that your performing this process of purification will make Kamsa suspicious, then secretly chant the Vedic hymns and perform the purifying process of second birth here - SB 10.8.10
- Narada Muni is herein (SB 4.29.66) offering the King (Barhisman) blessings of all good fortune so that the King will not desire anything or make plans for sense gratification
- Narada Muni is referred to here (in SB 4.8.40) as bhagavan because he can bless any person just as the Supreme Personality of Godhead can
- No one is equal to or greater than the Supreme Personality of Godhead, and therefore He is described here (in SB 10.1.20) by many words: jagannatha, deva-deva, vrsakapi and purusa
- Not only were the Kumaras born of the best brahmana (Lord Brahma), but they are addressed herein (in SB 4.22.12) as dvija-sresthah ("the best of the brahmanas") on account of their being Vaisnavas also
- Now the question which was raised by the great rsis headed by Saunaka regarding the confidential part of Suta's achievement through the spiritual masters is explained herein (SB 1.5.37) by the chanting of this hymn consisting of thirty-three letters
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- Of the two sons Kasyapa and Purnima, herein (in SB 4.1.14) Purnima's descendants are described. An elaborate description of these descendants will be given in the Sixth Canto
- Omkara is not meant to be impersonal, as the Mayavadi philosophers consider it to be. This is distinctly expressed here (in SB 8.3.2) by the word purusaya
- On Makara-sankranti, in the month of January-February, thousands of people still go there (Ganga-sagara) to bathe, hoping to be liberated. That they can actually be liberated in this way is confirmed herein - SB 5.17.9
- On Vaisvanara-loka the yogi becomes completely cleansed of all dirty sins acquired while in contact with the material world. The Milky Way in the sky is indicated herein (SB 2.2.24) as the way leading to Brahmaloka, the highest planet of the universe
- One can be liberated from all adverse circumstances simply by seriously engaging in devotional service. How this devotional service develops and becomes mature is explained here - in SB 3.27.21
- One has to concentrate on the form of the Lord, which is described here (in SB 4.8.45) in connection with Dhruva Maharaja's meditation. Dhruva Maharaja perfected this kind of meditation, and his yoga was successful
- One important statement here (in SB 3.28.30) is dhyayen manomayam. Manomayam is not imagination. Impersonalists think that the yogi can imagine any form he likes
- One is assured herein (SB 2.2.37) by Srila Sukadeva Gosvami that he will reach the Personality of Godhead and render Him transcendental loving service in the spiritual planet of the name Goloka Vrndavana, which resembles a huge lotus flower
- One is here (in SB 10.2.18) forbidden to think that Krsna was begotten by Vasudeva within the womb of Devaki and that she carried the child within her womb
- One might think that these glories of the Lord can be heard from anywhere, from the mouths of either devotees or nondevotees, but here (SB 4.20.24) it is specifically mentioned that the glories of the Lord must emanate from the mouths of pure devotees
- One of which (the threefold miseries) is explained here in this verse (SB 1.13.47): the weak are the subsistence of the strong
- One should adopt the instructions of the Supreme Personality of Godhead, who is described here (in SB 8.24.48) as guror guruh, the spiritual master of all other spiritual masters
- One should definitely try to understand that sense enjoyment is not the ultimate goal of human life. Herein (SB 1.16.9) it is said that during the daytime one works "for nothing" because the aim is nothing but sense enjoyment
- One should take advantage of the full description provided here (in SB 10.9.3) by thinking of mother Yasoda in maternal affection for Krsna
- One trained monarch is far better than hundreds of useless ministerial rogues, and it is hinted herein (SB 1.18.43) that by abolition of a monarchical regime like that of Maharaja Pariksit, the mass of people become open to many attacks of the age of Kali
- One who desires to merge into the supreme impersonal brahma-jyotir must also worship the Lord by bhakti-yoga, as it is recommended here in the Srimad-Bhagavatam. Bhakti-yoga is especially stressed here as the means of all perfection
- One who is imbued with sincere inquiries must ask the bona fide spiritual master in the disciplic succession from Brahmaji, and that is the direction given here
- One who is very powerful is not affected by any sinful activity. But here (in SB 9.9.5) we see that mother Ganges fears being burdened with the sins of the people in general who would bathe in her waters
- Ordinarily, the spiritual master, husband, father, mother or superior relative accepts worship from an inferior relative, but here (in SB 5.5.18) Rsabhadeva forbids this
- Out of these twenty-six prominent features of a devotee, as described by Krsnadasa Kaviraja in his Caitanya-caritamrta, the qualification of being poetic is especially mentioned herein (SB 2.3.13) in relation to Sukadeva Gosvami
- Out of three kinds of men - the karmis, jnanis and bhaktas - the bhakta is described herein (SB 4.24.57) as the most exalted. Srila Prabodhananda Sarasvati has sung: kaivalyam narakayate tridasa-pur akasa-puspayate (Caitanya-candramrta)
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- Performing prescribed worship in such temples (temples of Radha-Krsna, Jagannatha, Balarama, Sita-Rama, Gaura-Nitai and so on) of Visnu and thus worshiping the Lord is as good as performing the payo-vrata ceremony recommended here - in SB 8.16.60
- Performing yajna involves worshiping the Supreme Lord. Here (in SB 9.11.1) the Supreme Lord (Ramacandra) worshiped the Supreme Lord. Therefore it is said, bhagavan atmanatmanam ije: the Lord worshiped Himself by Himself
- Personal superintendence of the illusory energy is confirmed in the Vedas (Kena Upanisad) in relation to the demigods' controlling power. Herein also it is clearly stated that the living entity is controlled by the external energy in a personal capacity
- Persons who are too much offensive, who commit vaisnava-aparadhas, or offenses to a sadhu, will have to take some time before being rectified. This is also indicated herein - SB 10.10.41
- Piety refers to the process of cleansing the heart. As recommended by Lord Caitanya, one has to cleanse the dust from the mirror of the mind, and then advancement on the path of liberation begins. Here (in SB 4.8.5) also the same process is recommended
- Prahlada Maharaja achieved the spiritual ecstasies described herein (in SB 7.4.40) by his advancement in spiritual understanding
- Prahlada Maharaja has here (in SB 7.8.12) been addressed by his father as "the most unfortunate." Hiranyakasipu thought himself extremely fortunate because he possessed the property of the universe
- Prthu Maharaja can also be called Prabhupada, or, as described herein (SB 4.23.18), prabhu. Another question may be raised in this connection
- Pure devotional service, and the mature stage of Visnu worship is suggested herein (SB 2.3.24) in relation to the change of heart
- Purification means getting free gradually from sex desire, and this is attained by meditation on the person of the Lord as described herein (SB 2.2.12), beginning from the feet
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- Rantideva is confirmed herein (in SB 9.21.18) to be a first-class devotee, or maha-bhagavata. Mahat-sevam dvaram ahur vimukteh: (SB 5.5.2) one should render service to such mahatmas, for then one will automatically achieve the goal of liberation
- Real dharma means bhakti, or devotional service to the Lord. The Sudarsana cakra is here (in SB 9.5.6) addressed as dharma-setave, the protector of dharma
- Real self-realization by means of controlling the senses is explained herein (in SB 3.31.19). One should try to see the Supreme Personality of Godhead and one's own self also
- Reception of the messages of Srimad-Bhagavatam from professional men, heard by a karma-kandiya audience, never acts miraculously as stated here - in SB 2.4.5
- Rsibhis tattva-darsibhih. Although the Ramayana composed by Valmiki is a huge literature, the same activities are summarized here (in SB 9.10.3) by Sukadeva Gosvami in a few verses
- Ruci was considered a first-class brahmana; therefore he is mentioned here (in SB 4.1.3) as brahma-varcasvi, one who had full prowess in brahminical strength
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- Sankhya philosophy is described here (SB 3.26.71) in detail in the sense that the virat-purusa, or the universal form of the Supreme Personality of Godhead, is the original source of all the various sense organs and their presiding deities
- Sankhya philosophy will be broadcast by Kapila Muni for that purpose. His bodily features are also described herein - SB 3.24.17
- Sannyasis who do not know the meaning of Narayana, those who regard the body as Brahman or as Narayana, are described here (in SB 7.15.37) as asattamah, the most abominable rascals
- Saunaka Muni states here (in SB 3.25.1) that Kapila, the incarnation of the Supreme Personality of Godhead, took birth, or appeared, simply to appreciate and disseminate transcendental knowledge
- Saunaka Rsi here (in SB 3.20.1) inquires about the topics of the conversation between Maitreya Rsi and Vidura
- Seeing Krsna is described here (in SB 9.24.65) as nitya-utsava, a daily festival. The inhabitants of Vrndavana saw Krsna almost every moment
- She (Devahuti) served him (Kardama Muni) with great love and affection, and she knew how to please him. Therefore, she is designated here (SB 3.23.1) as sadhvi, which means "a chaste, faithful wife." Her rare example is the ideal of Vedic civilization
- Significant here (in SB 3.20.9) is the word avyakta-marga-vit, one who knows that which is beyond our perception
- Simply by expert cooking, hundreds and thousands of palatable dishes can be prepared from agricultural produce and milk products. This is indicated here (in sb 10.7.13-15) by the words annam maha-gunam
- Since Lord Siva is the atma (siva also means atma), it is indicated here (in SB 4.4.2) that Sati was prepared to commit suicide
- Since Sati was the daughter of Daksa, however cruel and contaminated he might be, naturally it was expected that he would receive her very nicely. But here (in SB 4.3.18) it is indicated by the word anavasthita that such a person cannot be trusted
- Since the body is a great city, there must be various arrangements such as lakes and gardens for sense enjoyment. Of the various parts of the body, those which incite sexual impulses are referred to here (SB 4.25.17) indirectly
- Since the material world is compared herein to a forest, it may be argued that in Kali-yuga modern civilization is mainly situated in the cities. A great city, however, is like a great forest. Actually city life is more dangerous than life in the forest
- Since the Supreme Personality of Godhead is the supreme consciousness, it is stated herein (SB 6.4.47) that samjnana-matram, the original consciousness, Krsna consciousness, was unmanifested before the creation
- Siva is described herein (SB 4.4.26) as the best of all great souls. Although Sati's body was born of Daksa, Lord Siva used to adore her by sitting her on his lap. This is considered a great token of respect. Thus Sati's body was not ordinary
- Slaughtering animals, either for religion or for food, is most abominable and is condemned herein (SB 7.15.10). Unless one is merciless, one cannot sacrifice animals, either in the name of religion or for food
- Some important things are mentioned here (SB 3.24.28) about yoga
- Sometimes an incarnation of the Supreme Personality of Godhead cheats the atheists. Thus we see here (in SB 8.9.11) that although Mohini-murti was speaking factually to the asuras, the asuras took Her words to be facetious
- Sometimes brahmanas protest against our Krsna consciousness movement for creating brahmanas from Europeans, or, in other words, from mlecchas and yavanas. This movement, however, is here supported in Srimad-Bhagavatam - 7.11.17
- Sometimes, we see that the word bhagavan is used for great personalities like Lord Brahma, Lord Siva and Narada Muni. This is the case with Prthu Maharaja, who is described here (in SB 4.23.30) as the best of the bhagavans, or the best of the lords
- Sri Sukadeva Gosvami, who is described herein (SB 1.19.26) as the son of Vyasadeva, was by his knowledge more experienced than all the sages present there, although he was only sixteen years old
- Sri Vyasadeva asserts herein (SB 1.1.1) that Sri Krsna is the original Personality of Godhead, and all others are His direct or indirect plenary portions or portions of the portion
- Sri Vyasadeva says herein (SB 1.1.1) that the manifested internal potency is real, whereas the external manifested energy in the form of material existence is only temporary and illusory like the mirage in the desert
- Srila Suta Gosvami was the proper teacher, and therefore the sages at Naimisaranya elevated him to the vyasasana. Srila Vyasadeva is designated herein (SB 1.1.7) as the Personality of Godhead because he is the authorized empowered incarnation
- Srila Visvanatha Cakravarti Thakura gives herein a good example. When a father finds his child deeply asleep but the child has to take some medicine to cure some disease, the father pinches the child so that the child will get up and take the medicine
- Srila Visvanatha Cakravarti Thakura herein (SB 9.5.27) gives a very good example. When one is very eager for more and more money, he is not satisfied even when he is a millionaire or a multimillionaire, but wants to earn more and more money by any means
- Srila Visvanatha Cakravarti Thakura remarks here (in SB 8.9.18) that Mohini-murti is the Supreme Personality of Godhead in a feminine form and that the goddess of fortune is Her associate
- Srila Visvanatha Cakravarti Thakura remarks that when Lord Siva was offering obeisances unto Lord Visnu, Lord Visnu arose and embraced him. Therefore the word srivatsankena is used here - in SB 8.12.41
- Srila Visvanatha Cakravarti Thakura says, drgbhya anandasrubhya ata evamrtamayah: Here (in SB 9.14.3) the word drgbhyah means 'from tears of jubilation.' Therefore the moon-god is called amrtamayah, 'full of soothing rays'
- Srila Visvanatha Cakravarti Thakura suggests that both Draupadi and Subhadra, although her name is not mentioned herein (SB 1.15.50), got the same result. None of them had to quit the body
- Srimad-Bhagavatam is stated here as the essence of the Vedas. It is not an imaginary story as it is sometimes considered by unauthorized men. It is also called Suka-samhita, or the Vedic hymn spoken by Sri Sukadeva Gosvami, the great liberated sage
- Such (process of ahangraha-upasana) unauthorized worship is not recommended herein - SB 9.11.1
- Such entities are called conditioned souls, for they are conditioned by the three modes of material nature. Therefore the words gunair vicitrah are used here - in SB 3.26.5
- Suta Gosvami is twice addressed herein (SB 1.4.2) by Saunaka Gosvami out of great joy because he and the members of the assembly were eager to hear the text of Bhagavatam uttered by Sukadeva Gosvami
- Svayambhuva Manu is the leader of mankind, and he has given a book called Manu-samhita to guide human society. Herein (SB 8.1.16) he directs us to follow the Supreme Personality of Godhead in His different incarnations
T
- Tamasaḥ, mentioned (in SB 3.9.2) is the material nature, and the spiritual nature has a completely separate existence from tamaḥ. Therefore, spiritual nature is called avabodha-rasa, or avarodha-rasa. Avarodha means "that which completely nullifies"
- Tasmad gurum prapadyeta. One must surrender to such a guru, who can give right information about Krsna. Herein (SB 10.1.16), Maharaja Pariksit has surrendered to the right personality, Sukadeva Gosvami, for enlightenment in vasudeva-katha
- That a devotee of the Lord is the only perfect living being is explained herein (SB 1.19.16) by Maharaja Pariksit. A devotee of the Lord is no one's enemy, although there may be many enemies of a devotee
- That is the way of stopping the activities of Kali (close all shops of intoxicating drugs and wine and force punishment even by death for those who indulge in habits of intoxication), as exhibited herein (SB 1.17.28) by Maharaja Pariksit, the maha-ratha
- That knowledge and renunciation are never perfect unless joined by devotional service is explicitly explained here - in SB 3.25.19
- That very example (bathrooms may be very convenient but they are ordered to be situated at a distance from residential quarters) is cited herein (SB 1.19.13) in relation to the kingly order for those who are progressively marching back to Godhead
- The Absolute Truth can be understood in three features - impersonal Brahman, localized Paramatma, & Bhagavan, the SP of Godhead. Here (SB 3.15.47) it is admitted that the Supreme Personality of Godhead is the last word in understanding the Absolute Truth
- The activities of the conditioned souls under the influence of material nature are explained here (in SB 3.31.15). Every conditioned soul is engaged in different types of work under the influence of material nature
- The actual practice of yoga, however, is described here (in SB 8.3.27). As authoritatively stated in the SB (12.13.1), dhyanavasthita-tad-gatena manasa pasyanti yam yoginah: a yogi is one who always meditates on the lotus feet of the SP of Godhead
- The advantage of Krsna consciousness is described herein (SB 10.6.39-40). Krsna consciousness gradually develops on the transcendental platform
- The answer (men ask whether one has to approach a guru to be instructed in devotional service for spiritual advancement) is given here (in SB 8.16.23) - indeed, not only here, but also in Bhagavad-gita, where Arjuna accepted Krsna as his guru - BG 2.7
- The answer to such questions or inquiries (on how to surrender to God) is given herein (SB 2.7.46). God is not present before our eyes but if one is sincere in wanting guidance God will send a bona fide person who can guide one back home, back to Godhead
- The argument of the atheist that one cannot be punished for one's misdeeds unless proved before a qualified justice is refuted herein (SB 1.17.20), for we accept the perpetual witness and constant companion of the living being
- The best way to mold one's life is to follow in the footsteps of the authorized personalities like those mentioned herein (SB 4.21.28-29) by Prthu Maharaja, beginning with Svayambhuva Manu
- The body is just like a dress, and here (in SB 9.1.33) this is proved. Sudyumna and his associates were all male, which means that their souls were covered by male dress, but now they became female, which means that their dress was changed
- The brahmanas, the intelligent men or great sages, would control the monarchical powers. Here (SB 4.17.9) we have an indication of how the brahmanas elected King Prthu to the throne as the protector of the citizens
- The cause of the material creation is described here (in SB 3.20.2) very lucidly. The first cause is daiva, or the destiny of the conditioned soul. The material creation exists for the conditioned soul who wanted to become a false lord for sense enjoyment
- The chastity of women is specifically stressed herein by the Supreme Personality of Godhead. Therefore this principle should be followed by any serious woman who wants to be elevated to a higher status of life
- The climax of the system of varnasrama-dharma, or sanatana-dharma, is clearly expressed here in this particular verse (SB 2.6.20) of Srimad-Bhagavatam
- The common man, who is expected to become at least a third-class devotee, is advised herein (SB 2.3.21) to visit the temple of the Lord and bow down before the Deity, even though he may be a very rich man or even a king with a silk turban or crown
- The comparison is made herein (SB 1.11.4-5) that making offerings to the Lord is something like offering a lamp in the worship of the sun-god
- The conditions for hearing the transcendental message of the Absolute Truth are set forth herein. The first condition is that the audience must be very sincere and eager to hear
- The context of the reference given herein (SB 3.19.14) regarding Garuda and Indra is this
- The demigods are entrusted by the Lord to create different species of living entities according to their past deeds. They are herein (in SB 3.5.51) asking the favor of the Lord for the intelligence and power to carry out their task
- The demons observed beautiful gestures in the woman's every step. Here (in SB 3.20.36) they praise her full-grown breasts, her scattered hair and her movements in stepping forward and backward while playing with the ball
- The description of Vrndavana forest as given herewith (in SB 10.13.5) was spoken by Krsna five thousand years ago, and the same condition prevailed during the time of the Vaisnava acaryas three or four hundred years ago
- The devas are celebrated for fighting with the asuras perpetually. In such fights the asuras were always defeated, but this time the demigods were defeated. Why? The reason, as stated here (SB 6.7.22), was that they had offended their spiritual master
- The difference between the demigods and the demons is here explained (in SB 7.2.9). The demigods always follow the instructions of the Supreme Personality of Godhead, whereas the demons simply plan to disturb or kill Him
- The difference between the philosophy of the Mayavadis and that of the Vaisnavas is explained herein (SB 7.13.27). Both the Mayavadis and Vaisnavas know that in materialistic activities there is no happiness
- The dimensions of the universe are estimated here (in SB 3.26.52). The outer covering is made of layers of water, air, fire, sky, ego and mahat-tattva, and each layer is ten times greater than the one previous
- The disciplic succession from the Lord to Brahma and from Brahma to Narada and from Narada to Vyasa, and so on, is accepted here - SB 3.15.46
- The dissatisfaction which was being felt by Srila Vyasadeva is expressed herein (SB 1.4.31) in his own words. This was felt for the normal condition of the living being in the devotional service of the Lord
- The distinction between a person in the bodily conception and a person beyond the bodily conception is presented here (SB 5.10.8). In the bodily conception, King Rahugana considered himself a king and chastised Jada Bharata in so many unwanted ways
- The elaborate description of the above (Vrndavana, Goloka Vrndavana or Vraja-dhama) - mentioned sloka from the Ninth Canto - jato gatah pitr-grhad (SB 9.24.66) - will be found here, in the Tenth Canto
- The energy, which is fatigued after fifty years, is figuratively described herein as a serpent with five hoods
- The entire cosmic manifestation is described herein (SB 6.4.48) as guna-vigrahah, the form of the Lord's qualities. From the cosmic universal form, the first creation is Lord Brahma, who is the cause of all living entities
- The etymological meaning of sankhya is "that which explains very lucidly by analysis of the material elements." This was done for the first time by Lord Kapila, who is said herein (SB 1.3.10) to be the fifth in the line of incarnations
- The example cited here (SB 2.5.11) of the sun is very appropriate. In the material world the sun is the cause of all illumination: fire, electricity, the rays of the moon, etc
- The example cited herein of Sri Brahmaji is one of forgetfulness. Brahmaji is the incarnation of one of the mundane attributes of the Lord
- The example given here (in SB 10.4.19) is that pots and dolls are produced from the earth, and when broken or destroyed they mingle with their original ingredients. In any case, the source of supply remains the same
- The example given here (in SB 7.1.28-29) concerns the grassworm that becomes beelike because of constantly thinking of the bee that forces it to enter a hole. By always thinking of the bee in fear, the grassworm starts to become a bee
- The example given here (in SB 8.12.11) compares the Lord to the air, which is within the vast sky and within every body but still is different from everything
- The example is given here (in SB 3.15.49) of tulasi leaves. The tulasi leaf is very useful even from the medicinal or antiseptic point of view. It is considered sacred and is offered to the lotus feet of the Lord
- The example of the elephant in danger who was saved by the Supreme Lord is especially cited here (SB 3.19.25) because even if one is an animal he can approach the PG in ds, whereas even a demigod cannot approach the Supreme Person unless he is a devotee
- The example set herein is very appropriate. A traveler leaves home to search for wealth in far distant places, sometimes in the forest and sometimes on the ocean and sometimes on hilltops
- The favorable conditions surrounding the sex impulse are compared here (SB 4.25.17) to a garden or a nice solitary park
- The first requirement for the proper execution of karma-yoga is given herein: one must give the fruits of his activities to the Supreme Brahman, Parabrahman, Krsna. By doing so, one actually situates himself in the renounced order of life, sannyasa
- The form of the Lord is described herein (SB 4.8.45). The Lord's face is perpetually very beautiful and pleasing in attitude. To the devotees who see Him, He appears never to be displeased, and He is always prepared to award benedictions to them
- The four internal senses, or subtle senses, described herein (in SB 3.26.14) are defined by different characteristics
- The four Kumaras are described herein (in SB 4.22.2) as siddhesvaran, which means "masters of all mystic power." One who has attained perfection in yoga practice immediately becomes master of the eight mystic perfections
- The goal of human perfection is stated here (in CC Madhya 6.230) in brief. One has to surpass all the planetary systems of the material universe, pierce through the covering of the universe and reach the spiritual world, known as Vaikunthaloka
- The great sage (Maitreya Rsi) here (SB 3.5.23) begins to explain the purpose of the four original verses of the Srimad-Bhagavatam
- The great sage Maitreya affirmed herein (SB 4.12.44) that the Bhagavatam is sammatam satam, approved by great devotees
- The great sage Maitreya Muni is described here (SB 3.5.17) as bhagavan because he surpassed all ordinary human beings in learning and experience. Thus his selection of the greatest welfare service for the world is considered authoritative
- The great sage Rcika was very angry, but somehow or other Satyavati pacified him, and at her request he changed his mind. It is indicated here (in SB 9.15.11) that the son of Jamadagni would be born as Parasurama
- The greatest necessity for a human being is the achievement of love for the Supreme Personality of Godhead. Here (in SB 10.8.45) we see that mother Yasoda is on the highest stage of necessity, for she is completely absorbed in love for Krsna
- The identity of the Supreme Personality of Godhead in the feature of Paramatma, or Supersoul, is admitted herein (in SB 4.9.7). His original, spiritual energy enlivens the material energy, and thus the dead body appears to have life force
- The impersonalist's explanation of the word aham in the four verses of the original Bhagavatam - aham evasam evagre etc. - is refuted here (in SB 3.7.37). The Lord and His eternal associates remain after the dissolution
- The import of the words mugdha iva is that although Krsna knows everything, here (in SB 10.11.42) He pretended that He did not understand why the demon (Vatsasura) had entered among the calves, and He informed Baladeva by a sign
- The importance of hearing is mentioned here (SB 1.7.7) in connection with attaining the highest perfection of life, namely, getting free from three material pangs
- The importance of tulasi leaves is very clearly mentioned here (SB 3.15.19). Tulasi plants and their leaves are very important in devotional service. Devotees are recommended to water the tulasi tree every day and collect the leaves to worship the Lord
- The instruction set forth here in Srimad-Bhagavatam is that one should not tolerate at any cost the activities of a person who vilifies or blasphemes an authority
- The instructions given herein (in SB 4.14.15) serve as a summary of how the head of government should execute his ruling power and thus attain happiness not only in this life but also in the life after death
- The intelligence is herein (SB 4.25.57-61) depicted as the Queen, and the soul, under mental control, follows the material intelligence just as the King (Puranjana) follows his wife
- The Kumaras are described herein (in SB 4.22.6) as the elder brothers of Lord Siva. When the Kumaras were born out of the body of Lord Brahma, they were requested to get married and increase the population
- The life, or the spiritual soul, is compared herein (SB 7.13.29) to water, from which clumps of matter grow in the form of grass
- The list of dangerous encounters is submitted herein
- The living entity resides within the body and struggles for existence with the limbs of the body, which are referred to here (in SB 4.27.17) as citizens and friends
- The living entity's position is herein (SB 4.29.30-31) likened to a dog's. By chance a dog may have a very rich owner, and by chance he may become a street dog. As the dog of a rich man, he will live very opulently
- The Lord Brahma mentioned in this connection is the Supreme Personality of Godhead. When there is no fit human being to empower as Lord Brahma, the Lord Himself takes the position of Lord Brahma. That Brahma mentioned here (SB 5.17.14) is Hari Himself
- The Lord has form, otherwise how can it be stated here (in SB 3.24.31) , tany eva te 'bhirupani rupani bhagavams tava: "You have Your forms, but they are not material. Materially You have no form, but spiritually, transcendentally, You have multiforms"?
- The Lord is addressed here (in SB 10.3.26) as avyakta-bandhu, or the inaugurator of the movements of the entire cosmic manifestation
- The Lord is addressed here (in SB 4.9.8) as arta-bandhu, which means friend of the distressed
- The Lord is addressed here (in SB 8.17.8) as acyuta, the infallible, because He takes care of His devotees. Anyone inimical to the devotees is certainly vanquished by the mercy of the Lord
- The Lord is addressed here (in SB 8.5.27) as vipascitam, one who is full of all knowledge or who knows everything. The Lord is the Supreme Soul, and He knows everything about the living entities and their senses
- The Lord is addressed herein (SB 4.9.17) by Dhruva Maharaja as purusartha-murti, the ultimate goal of life. Generally purusartha is taken to mean execution of a type of religious principle or worship of God in order to get material benediction
- The Lord is always busy helping the conditioned souls in many ways. Therefore He is addressed here (in SB 8.24.46) as paramo gurur bhavan
- The Lord is approached by four kinds of pious men (arto jijnasur artharthi jnani ca), but here (in SB 10.8) we see that Nanda Maharaja and Yasoda surpassed all of them
- The Lord is described here (in SB 3.5.26) as viryavan, or the greatest potent being, because He impregnates material nature with innumerable living entities who are conditioned from time immemorial
- The Lord is described here (in SB 8.3.10) as atma-pradipa. The Lord is like the sun, which illuminates everything and cannot be illuminated by anyone
- The Lord is described herein (in SB 4.8.23) as lotus eyed - padma-palasa-locanat
- The Lord is described herein (SB 4.24.45-46) as sarva-saundarya-sangraham
- The Lord is explained here (in SB 3.19.25) to be adhoksaja, beyond the reach of all material calculation. Aksaja means "the measurement of our senses," and adhoksaja means "that which is beyond the measurement of our senses."
- The Lord is here (in SB 4.20.27) addressed as akhila-purusottama, the Supreme Personality of Godhead, Lord of the entire creation. purusa means "the enjoyer," and uttama means "the best."
- The Lord is herein (SB 4.30.21) described as purusartha-bhajanam (the bestower of the ultimate goal of life). Whatever success we want in life can be attained by the mercy of the Lord
- The Lord is mentioned herein (SB 1.12.11) as one who is dressed in the ten directions. This means dressed with garments on ten sides, up and down
- The Lord is the source of the Ganges water, and therefore He is addressed here (in SB 8.17.8) as tirtha-pada, indicating that all the holy places are at His lotus feet, or that whatever He touches with His foot becomes a holy place
- The Lord promises herein (SB 3.25.39-40) that He takes His devotee to the other side of birth and death
- The Lord says in BG 4.9: One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." Here (in SB 9.11.22) this is confirmed
- The Lord's bodily hue is just like a new monsoon cloud. He is compared herein (SB 1.11.27) to the cloud
- The Lord's lotus feet are described here (in SB 4.21.33) as kama-dughanghri-pankajam because they have all power to fulfill the desires of everyone
- The material world consists of three modes - goodness, passion and ignorance - but the spiritual world is pure goodness. It is said here (SB 3.19.30) that the form of the Lord is pure goodness, which means that it is not material
- The materialistic way of life is described herein (SB 2.1.1) in a nutshell, and how foolishly men waste the boon of human life is described as follows
- The measurements given herein (SB 5.16.10), such as 10,000 yojanas or 100,000 yojanas, should be considered correct because they have been given by Sukadeva Gosvami
- The mind and the ten senses combine to become eleven strong bodyguards. The hundreds of women under the jurisdiction of the senses are addressed here (SB 4.25.27) as lalanah
- The mind is the center of all activities and is described here (SB 4.29.7) as brhad-bala, very powerful. To get out of the clutches of maya, material existence, one has to control his mind
- The mouth is here (SB 4.25.49) described as the chief or the most important gate. The mouth is a very important entrance because one has two functions to conduct with the mouth. One function is eating, and the other is speaking
- The mystery of yogic meditation is explained here (in SB 7.10.39). Real yogis always meditate on the form of Visnu within their hearts
- The opulences of the universal form of the Lord are described herein (SB 2.6.1). It is said that His mouth is the generating center of all kinds of voices, and its controlling deity is the fire demigod
- The original cause is the Supreme Personality of Godhead, as verified herein (SB 4.24.63) -tvam eka adyah purusah. This is also confirmed in Brahma-samhita
- The perfect brahminical qualification is stated herein (SB 5.5.25): akincananam mayi bhakti-bhajam
- The personal qualities of Dhruva Maharaja described herein (SB 4.12.12) are the exemplary qualities of a saintly king
- The Personality of Godhead is described herein (SB 3.5.23) as the master of all other living entities. He is like the sun disc, and the living entities are like the molecules of the sun's rays
- The picture of a proper human civilization is indirectly described here (in SB 7.2.12). In a perfect human civilization there must be a class of men fully trained as perfect brahmanas
- The planet earth herein (SB 4.17.30) exhibits the symptoms of full surrender before the Lord. As stated, no one can protect the person whom Krsna is prepared to kill, and no one can kill the person whom Krsna protects
- The planet earth in the shape of a cow herein (SB 4.18.6) submits that all these utilities (namely fruits, flowers, trees, grains, animals and animal by-products) are being used by nondevotees, who have no plans for spiritual understanding
- The practical experience of Maharaja Pariksit is disclosed herein (SB 2.4.5), revealing that transcendental topics of the Lord act like injections when received by the sincere devotee from a person who is perfectly uncontaminated by material tinges
- The precarious condition of a householder's life is described herein (SB 5.13.18). A householder's life is full of misery, and the only attraction is sex with the wife who kicks him during sexual intercourse, just as the she-ass does her mate
- The precarious condition of the living entity within the womb of his mother is described here - in SB 3.31.17
- The predominating deities of even the greatest planets have been offered their exalted posts because of the very valuable pious activities they performed in previous births. This is indicated herein (SB 5.23.3) by the words karma-nirmita-gatayah
- The process for receiving the favor of the Supreme Personality of Godhead is described here (in SB 10.12.39). Yat-pada-pankaja-palasa-vilasa-bhaktya (SB 4.22.39). Simply by thinking of Krsna, one can attain Him very easily
- The process of advancing in Krsna consciousness and devotional service is described here - in SB 3.25.25
- The process of meditation recommended herein (in 2.2.12) is bhakti-yoga, or the process of devotional service after one is liberated from the material conditions. Jnana-yoga is the process of liberation from the material conditions
- The process of yoga is very clearly described in this verse of Srimad-Bhagavatam (SB 3.19.28). It is said here that the ultimate end of the yogis and mystics who perform meditation is to get rid of this material body
- The proper execution of yajna, sacrifice, is required. As indicated herein (SB 4.16.5), King Prthu alone would induce all the citizens to engage in such sacrificial activities so that there would not be scarcity or distress
- The purport here (in SB 4.7.33) is that animals should not be unnecessarily killed. They were used to prove the strength of the mantras and were to have been rejuvenated by the use of the mantras
- The purpose of Sankhya philosophy is stated herein (SB 3.24.38). If anyone wants real, eternal life, he has to engage himself in devotional service, or Krsna consciousness
- The purpose of yogic performances is explained here (SB 3.15.7). It is said that an experienced mystic attains full control of the mind and senses by controlling the breathing process. Therefore, controlling the breathing is not the ultimate aim of yoga
- The question may be raised here (SB 4.20.14) that if everyone engaged in spiritual activities to attain salvation and became indifferent to the activities of the material world, then how could things as they are go on
- The question of the satisfaction of the self is raised herein (SB 1.2.8). The self is beyond the gross body and subtle mind. He is the potent active principle of the body and mind
- The real reason for the enmity between Lord Siva and Daksa is explained here (in SB 4.3.21). Daksa was envious of Lord Siva because of Siva's high position as an incarnation of a quality of the Supreme Personality of Godhead
- The relationship between the Absolute Truth and the relative material and spiritual energies is here (in SB 4.9.5) understood by a student who has complete knowledge of the Vedic literature
- The residents of the planet known as Siddhaloka can travel in outer space from one planet to another without vehicles. The special power of the Kumaras mentioned herewith (in SB 4.22.2) is that whatever place they went to would immediately become sinless
- The rivers have been mentioned here (in SB 10.7.35-36) as the daughters of the mountains (nagams tad-duhitrh). It is the flowing of the rivers that makes big forests possible
- The saintly sages herein (in SB 4.14.15) instruct that the king or head of government should set an example by living a religious life. As stated in Bhagavad-gita, religion means worshiping the Supreme Personality of Godhead
- The science of satisfying the Supreme Lord can be learned as described here (in SB 7.14.2): saksad upasita maha-munin. The word maha-munin refers to great saintly persons or devotees
- The significance of the goddess of fortune's never being separated from the Lord is clearly mentioned herein - in SB 4.15.3
- The simple process of self-realization for every living entity is described here (in SB 3.21.31). The first principle to be understood is that this world is a product of the supreme will
- The sitting posture described herein (in SB 4.23.14) is called muktasana
- The so-called law of gravitation which sustains the planets is described herein (SB 3.13.42) as the potency of God. This potency is invested by God in the way that an expert sacrificial brahmana puts fire in the arani wood by the potency of Vedic mantras
- The so-called yogis who concentrate their mind or meditate upon the impersonal or void are described here - SB 3.15.46
- The specific qualification of Maharaja Pariksit is summarized herein (SB 1.18.46). The King, even calculated as a king only, was most celebrated as a ruler who administered the religious principles of the royal order
- The spiritual world, the abode of the Supreme Personality of Godhead, Krsna-which is known as Krsnaloka, Goloka Vrndavana-is described here (in BG 15.6). BG 1972 purports
- The stars referred to herein (SB 5.22.11) are 1,600,000 miles above the sun, and thus they are 4,000,000 miles above the earth
- The sublime form of religious performances to free oneself from all reactions of sins is suggested herein (SB 2.4.15) by the greatest authority, Sri Sukadeva Gosvami
- The Supreme Lord does not put His semen into that which is not spiritual, but it is stated here (in SB 3.26.19) that the Supreme Person puts His semen into material nature. This means that the living entities are spiritual by nature
- The Supreme Lord Krsna is described herein (SB 1.11.4-5) as atmarama. He is self-sufficient, and there is no need for Him to seek happiness from anything beyond Himself
- The Supreme Person is described herein (SB 4.21.38) as brahmanya-deva. Brahmanya refers to the brahmanas, the Vaisnavas or the brahminical culture, and deva means "worshipable Lord."
- The Supreme Personality of Godhead in His transcendental form is always ready to give protection to His devotees. As mentioned herein (SB 7.9.37), the Lord in the form of Hayagriva killed two demons named Madhu and Kaitabha when they attacked Lord Brahma
- The Supreme Personality of Godhead is also described herein (SB 4.30.24) as vasudevaya krsnaya
- The Supreme Personality of Godhead is described here (in SB 3.26.3). He is not a temporary person, nor does He have a beginning. He is without a cause, and He is the cause of all causes. parah means "transcendental," "beyond the creative energy
- The Supreme Personality of Godhead is described herein (in SB 4.21.38) as mahattama-agranih. Within this material world, the mahattamas, or great personalities, are Lord Brahma and Lord Siva, but He is above them all
- The Supreme Personality of Godhead is described herein (SB 8.3.15) as the wonderful cause
- The symptoms of the worst conditions of the material world, at the last stage of this age, called Kali-yuga, are stated herein (SB 2.7.38). The sum and substance of such conditions is godlessness
- The term karma-yoga is often used in Bhagavad-gita - , and herein (in SB 4.22.51) Maharaja Prthu is giving a practical example of what karma-yoga actually is
- The term svayam-jyotih indicates that there is no tinge of anything material or any material reaction. It is confirmed here (in SB 3.26.3) that the concept of the Lord's all-pervasiveness is due to His illumination everywhere
- The theory that the symptoms of life are manifest by the interaction of the twenty-four material elements is not supported here (in SB 3.26.19). The living force comes directly from the Supreme Personality of Godhead and is completely spiritual
- The three divisions of the complete planetary systems are here (SB 2.5.42) mentioned; fourteen are imagined by others, and that is also explained
- The tongue is also used for speaking, and it can speak of either material sense enjoyment or Vedic knowledge. Of course, here (SB 4.25.49) material sense enjoyment is stressed. Therefore the word rasajna is used
- The universal situation is described herein (SB 8.20.23) in regard to the complete constitution of the Lord's gigantic universal form
- The vaisyas and sudras were unimportant elements in society, and they are not mentioned herein (SB 1.9.41). Due to the change of social activities in the modern age, the importance of men has also changed in terms of occupational positions
- The varsa-satam, or one hundred years, are relatively different according to time, person and circumstances. As far as human beings are concerned, the calculation given here (SB 7.6.6) is right for the general public
- The water of Bindu-sarovara is described here (in SB 3.21.38-39) as sivamrta jala. Siva means "curing." Anyone who drinks the water of Bindu-sarovara is cured of all material diseases
- The wife of the brahmana did not regard her husband as a superficial brahmana who was called a brahmana merely because he was born of a brahmana family - here in SB 9.9.29
- The wonder of an atmosphere surcharged with devotional service to the Lord is briefly described herein (SB 1.5.23) by Sri Narada Muni. He was the son of the most insignificant parentage. He was not properly educated
- The word acyutamsam is specifically used here (in SB 10.2.18), signifying that the Lord is always present with His plenary expansions and opulences. There is no need to think of the Lord artificially as yogis do
- The word alam is used to mean "ornament," "sufficiency," "power" and "restraint." Here (SB 6.3.24) the word alam is used to indicate that there is no need of any other process, for the chanting of the holy name of the Lord is sufficient
- The word avyakta-mulam is significant here (SB 3.8.29). Generally, no one can see the roots of a tree. But as far as the Lord is concerned, He is the root of Himself because there is no other separate cause of His standing but He Himself
- The word bhrsam is significant herein (SB 3.14.51) because it indicates that Diti was pleased beyond her expectations
- The word dharma here (in SB 7.5.51) does not refer to some religious faith. As clearly stated, dharmo hy asyopadestavyo rajnam yo grha-medhinam
- The word gata-vyathah (without being sorry) is significant here (SB 3.1.16) because Vidura was relieved from the tribulations which trouble every man entangled in material activities
- The word jnana-ghanaya is especially used here (in SB 8.3.12) to refer to those whose knowledge has become solidified by dint of their searching for the Lord through speculative philosophical understanding
- The word krta-sirah-snanam appears here (in SB 3.23.31). According to the smrti-sastra's directions for daily duties, ladies are allowed to bathe daily up to the neck
- The word manusya, meaning "human being," here (in SB 10.2.10) refers to one who does not know the actual goal of life
- The word maya is used both in the sense of delusion and mercy. Herein (SB 1.8.44) the word maya is used in the sense of the Lord's mercy upon Kuntidevi
- The word moha used here (in SB 3.25.24) means the false understanding that one is rich or poor
- The word nigama refers to the Vedas, but here (in SB 6.5.30) nigama refers to the instructions contained in the Vedas
- The word rantidevanuvartinah indicates that Rantideva's officers, friends, relatives and subjects all became first-class Vaisnavas by his association. In other words, Rantideva is confirmed herein (SB 9.21.18) to be a first-class devotee
- The word sankhya-yogesvaraya is also significant herein (SB 4.24.42), for Krsna is described in Bhagavad-gita as Yogesvara, the master of all mystic powers. Without possessing inconceivable mystic powers, one cannot be accepted as God
- The word sveccha is used here (in SB 4.8.57) to indicate that He appears out of His supreme will
- The word tantram is significant herein. Sometimes tantram is misunderstood to be the black spiritual science of materialistic persons engaged in sense gratification, but here tantram means the science of devotional service compiled by Srila Narada Muni
- The word used here (in SB 4.8.51) is eka-bhutena, which means with great attention and concentration. If one concentrates on the descriptions of the bodily features of the Lord, one will never fall down
- The word used here (SB 3.4.27) for Krsna is visva-murti
- The word vipra mentioned herein (SB 1.12.29) is significant. There is a little difference between the vipras and the brahmanas
- The words ekanta-bhutani, which are used here (SB 6.18.30), indicate that to avoid sexual desires one should avoid the company of women as far as possible
- The words explicitly used here (in SB 3.25.43) are yuktena bhakti-yogena
- The words kascid aja-svami expressly indicate herein (SB 9.19.10) that Sukracarya was no better than Yayati, for both of them were interested in family affairs generated by sukra, or semen
- The words lingad vinirgame, which are used here (in SB 3.27.28-29), mean "after being freed from the two kinds of material bodies, subtle and gross
- The words nrlokam ramayam asa murtya sarvanga-ramyaya (in SB 9.24.63-64) are significant. Krsna is the original form. Bhagavan, the Supreme Personality of Godhead, is therefore described here by the word murtya. The word murti means - form
- The words yair asritas tirtha-padas caranah are significant here (in SB 3.23.42). The Supreme Personality of Godhead is known as tirtha-pada
- The worms have been described here (in SB 3.31.10) as sodara. Sodara means born of the same mother
- The yoga system, as here (in SB 3.25.13) stated by the Lord, is meant to end all material happiness and material distress
- The yogic principles of meditation are clearly explained here (in SB 4.8.77). One has to fix one's mind upon the form of the Supreme Personality of Godhead without diversion to any other objective
- Then concentrate upon pranava omkara or the limbs of the body of Visnu, as recommended herein (in SB 2.1.19) by Sukadeva Gosvami, the great authority
- There are different methods of self-realization. But here (in SB 3.25.29) Devahuti especially refers to the bhakti-yoga system, which has already been primarily explained by the Lord
- There are different types of great personalities - some are positive great personalities, some comparative and some superlative - but King Prthu exceeded all of them. He is therefore described here (SB 4.21.7) as mahattamah, greater than the greatest
- There are four stages of the renounced order of life - kuticaka, bahudaka, parivrajakacarya and paramahamsa. Herein (in SB 7.13.9), Srimad-Bhagavatam considers the paramahamsas among the sannyasis
- There are fourteen Manus in one day of Brahma, and the Manu referred to herein (SB 1.12.19) is the seventh Manu, who is one of the prajapatis (those who create progeny), and he is the son of the sun-god. He is known as the Vaivasvata Manu
- There are many so-called religions devoted to the worship of various demigods, but here (in SB 5.5.10-13) good association means association with one who simply accepts Krsna as his worshipable Deity
- There is a clear indication herein (SB 3.14.38) that a brahmana's son is not always a brahmana
- There is a distinction here (in SB 3.25.15) between Krsna consciousness and maya consciousness
- There is a gulf of difference between the Lord and the individual living being. The Lord is mentioned herein (SB 1.12.11) as the supreme living being unlimited by time and space
- There is a specific purpose in mentioning herein (SB 4.20.15) that one should follow the dvijagryas, the most prominent brahmanas, like Parasara and Manu
- There is another place of the name Kuliya near Kancadapada, but it is not the same Kuliya mentioned here - in CC Adi 17.55-56
- There is never any deterioration of the Supreme Lord's original transcendental quality. Therefore the word sattvaya is used here (SB 5.18.25), meaning pure goodness on the transcendental platform
- Therefore (Because Srimad-Bhagavatam removes the material covering) it is particularly mentioned herein that Srimad-Bhagavatam acts like the lamp of transcendental knowledge
- These (foolish devotees) readers are specifically told herein that the other cantos of the Bhagavatam are as important as the Tenth Canto
- These (three words) refer to the gradual process of discovery of the Absolute Truth, mentioned herein (in SB 3.33.30) as the bhagavantam. The Supreme Personality of Godhead resides in various Vaikuntha planets
- These four great & important verses (SB 2.9.33/34/35/36) are particularly taken out by the Mayavadi speculators, who construe a different purport to suit their impersonal view of monism. Here in SB 3.4.20 is the proper answer to unauthorized speculators
- These persons are described here (SB 3.15.46) as duratma, which means a person who has a very crooked heart, or a less intelligent person, just opposite to a mahatma, which means one who has a broad heart
- These transcendental (Vaikuntha) planets are worshipable because the PG personally rules them. It is said here (SB 3.15.26) that the sages reached the transcendental spiritual sky by dint of their mystic power. That is the perfection of the yoga system
- They (materialists) are unable to accept the personal feature of the Supreme Lord, He is kind enough to demonstrate the virat feature of His transcendental form, and herein (SB 2.1.38) Srila Sukadeva Gosvami has vividly described this form of the Lord
- They (the impersonalists) have no qualifications for becoming associates of the Lord either in the Vaikuntha planets or in the supreme planet, Goloka Vrndavana, described in the Bhagavad-gita as mad-dhama & here in this verse as the sva-dhama of the Lord
- They (the modern scientists) have so far traveled at a speed of 18,000 miles per hour, but here (in SB 3.30.24) we see that a criminal passes 792,000 miles within a few seconds only, although the process is not spiritual but material
- This (that without the protection of Gaura-Nitai one cannot get out of the dark well of ignorance in material existence) is indicated here (in SB 7.15.46) by the word nocet, which means that one will always remain in the dark well of material existence
- This (the material energy) has all been properly analyzed in sankhya-yoga by the great acaryas, especially by the Supreme Personality of Godhead, Krsna, in His incarnation as Devahuti-putra Kapila. This is indicated here (SB 7.7.22) by the word acaryaih
- This contention (that surrendering to the demigods is as good as surrendering unto Vasudeva) is denied herein (in SB 4.24.28) because if it were true, Lord Siva would have said that surrender unto him, Lord Vasudeva, Visnu or Brahma is the same
- This fixed meditation is called samadhi, or trance. A person constantly engaged in the transcendental loving service of the Lord cannot be deviated from meditating on the form of the Lord, as described herein - in SB 4.8.52
- This is confirmed herein (SB 4.7.36) by the wife of Daksa: "Without Your presence (Lord Visnu) , the grandeur of this sacrificial ceremony is useless, just as a body without the head, however decorated it may be, is useless
- This is confirmed in Bhagavad-gita and here in the Srimad-Bhagavatam. That third-class devotees can also imperceptibly achieve liberation is accepted in all Vedic literatures
- This is the example shown here (in SB 10.9.10) by mother Yasoda - that the yogis and jnanis cannot enter that effulgence of Krsna even after many, many years of austerities, whereas bhaktas can capture Krsna simply by love and affection
- This Krsna consciousness is developed by devotional service, as clearly mentioned here - SB 3.19.30
- This pancaratrika procedure was first introduced by the great sage Narada, as referred to here (in SB 4.13.3) by Vidura
- This process (of accepting the boat of the lotus feet of the Lord) is recommended here (in SB 10.2.30) by authorities like Lord Brahma and Lord Siva (svayambhur naradah sambhuh), and therefore we must take to this process in order to transcend nescience
- This process of creation and annihilation described in summary herein (SB 2.10.46) is the regulative principle during the duration of Brahma's one day. It is also the regulative principle in the creation of mahat, in which the material nature is dispersed
- This state of affairs is described herein (SB 2.3.12) as pratinivrtta-gunormi, and it is possible by atma-prasada, or complete self-satisfaction without any material connection
- Those (Sannyasis) who regard the body as Brahman or as Narayana, are described here (SB 7.15.37) as asattamah, the most abominable
- Those persons who were unable to see God as He is remained attached to material hankerings & were not able to go back home, back to Godhead. When the Lord passed beyond the vision of all, He did so in His original eternal form, as stated here - SB 3.2.11
- Those who think that life can exist without the soul have therefore been described here (in SB 10.3.18) as abudhah, foolish rascals
- Time is compared here (SB 3.21.18) to a big wheel which has 360 joints, six rims in the shape of seasons, and numberless leaves in the shape of moments. It rotates on the eternal existence, Brahman
- Time is figuratively described here (in SB 4.27.12) as Candavega. Since time and tide wait for no man, time is herein called Candavega, which means "very swiftly passing away
- To a common man, here (SB 2.2.35) is a practical suggestion given by Srila Sukadeva Gosvami as to how one can perceive the Supreme Lord by reason and perception
- To live within this material world, one must face many dangers, as described herein (SB 6.8.18). For example, undesirable food poses a danger to health, and therefore one must give up such food. The Dhanvantari incarnation can protect us in this regard
- To support the word adbhutam, meaning "wonderful," the decorations and opulences of the newborn child are fully described - herein SB 10.3.9-10
- To understand clearly why Lord Ramacandra returned, it is mentioned herewith (in SB 9.11.22) that the Lord went to that particular place where the bhakti-yogis go
- Two words in this verse (in SB 3.25.17) are to be particularly noted. One is nirantaram, which means "nondifferent," or "of the same quality." The individual soul is also expressed here as animanam. Animanam means infinitesimal
U
- Understanding that as a spirit soul he is equal in quality to the supreme soul the way the water of a river is of the same nature as the water of the sea, one should meditate upon the Supreme Lord, as described here (in SB 6.8.12), and seek His protection
- Unfortunately, at the present moment so-called philanthropists and humanitarians advocate the happiness of humanity at the cost of the lives of poor animals. That is not recommended herein - SB 6.10.9
V
- Vasudeva and Devaki did not obtain the SP of Godhead as their son very easily, nor does the Supreme Godhead accept merely anyone as His father and mother. Here (in SB 10.3.34-35) we can see how Vasudeva and Devaki obtained Krsna as their eternal son
- Vatsara's wife is mentioned here (in SB 4.13.12) as ista, which means "worshipable." In other words, it appears that Vatsara's wife had all good qualities; for example, she was always very faithful and obedient and affectionate to her husband
- Vedais ca sarvair aham eva vedyah (BG 15.15). By studying the Vedic literature, one should understand Krsna. As confirmed here (in SB 8.3.15), sarvagamamnaya-maharnavaya. He is the ocean, and all Vedic knowledge flows toward Him
W
- We find herein (SB 1.11.12) the mention of pious trees which produce seasonal flowers and fruits
- We have simply heard about the opulence of Rama-rajya during the reign of Lord Ramacandra. Now, here (in SB 9.11.26) is one example of the opulence of the Lord's kingdom
- We receive information herein (SB 5.14.30) that those who are simply interested in sex are actually no better than monkeys
- We should note, however, that the Lord is never the order supplier of the devotee. Here in this verse (SB 3.9.11) it is particularly mentioned: tvam bhakti-yoga-paribhavita
- When a person comes to his senses and understands how he is engaging in sinful activities, he returns to his conscience, which is herein (SB 4.26.11) figuratively described as the palace
- When it is said herein (SB 4.28.38) that King Malayadhvaja fixed his mind on Brahman, Brahman means the Supreme Personality of Godhead, Vasudeva
- When it is said that Narayana, the Supreme Being, is situated in everyone's heart, this does not mean that everyone has become Narayana or that a particular poor man has become Narayana. Such a conclusion is rejected herein - SB 7.14.18
- When Krsna is accepted as an enemy, He becomes the most intolerable object for the nondevotee, who cannot tolerate Krsna within or without. Here (in SB 10.11.50) this is shown by the example of Bakasura
- When Lord Krsna was to appear, the denizens of the heavenly planets were invited to see the pastimes of the Lord, and thus it is stated here (in SB 10.1.62-63) that the members of the Yadu and Vrsni dynasties & the inhabitants of Vrndavana were demigods
- When one performs great sacrifices he must give charity, not only to the brahmanas, but also to the ksatriyas, vaisyas and sudras. It is assured here (in SB 4.9.24) that Dhruva Maharaja would be able to perform such activities
- When the aim of life - self-realization - is missed by too much attachment for sense gratification, as already discussed herein before, the institution of the varnasrama is utilized by selfish men to pose an artificial predominance over the weaker section
- When the husband is pleased with his wife, the wife can receive all necessities, ornaments and full satisfaction for her senses. Herein (SB 6.18.27-28) this is indicated by the behavior of Diti
- When the Lord came, He was pleased with everyone; therefore it is stated here (SB 3.15.39), krtsna-prasada-sumukham
- When there is hatred and malpractice and mutual mistrust in the caste system, the whole system becomes degraded, and as stated herein (in SB 3.21.52-54), it creates a deplorable state
- Why are devotees of the demigods greater in number than the Vaisnavas? The answer is given herein (SB 10.10.2-3). Vaisnavas are not interested in such fourth-class pleasures as wine and women, nor does Krsna allow them such facilities
- Why one is induced to perform certain acts despite his desire to do something else is indicated herein (SB 5.1.11). One cannot disobey the orders of the Supreme Lord, even if one is as powerful as Lord Siva, Lord Brahma, Manu or the great sage Narada
- Why should a person who is already engaged in the service of the Lord engage himself in personal sense gratification? Dhruva Maharaja is advised here (in SB 4.11.10) by Lord Manu that he is a pure servitor of the Lord
- Without a personal form there can be no question of a smiling face, which is clearly indicated here (in SB 8.5.45) by the words sasmitam te mukhambujam
- Without enumerating those qualities, it is said here (SB 3.14.49) summarily that he (Prahlad) was endowed with all good qualities. That is the sign of a pure devotee
- Worship of the Deity of the Supreme Personality of Godhead is prescribed herewith (in SB 3.29.25) even for persons who are simply discharging their prescribed duties
Y
- Yamaraja states herein (SB 6.3.20-21) that this religious principle is understandable if one follows the parampara system of Lord Brahma, Lord Siva, the four Kumaras and the other standard authorities
- Yogis, mystics, want to catch Krsna as Paramatma, and with great austerities and penances they try to approach Him, yet they cannot. Here (in SB 10.9.9) we see, however, that Krsna is going to be caught by Yasoda and is running away in fear