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Bhagavad-gita As It Is

BG Chapters 1 - 6

BG 3.37, Purport:

When a living entity comes in contact with the material creation, his eternal love for Kṛṣṇa is transformed into lust, in association with the mode of passion. Or, in other words, the sense of love of God becomes transformed into lust, as milk in contact with sour tamarind is transformed into yogurt. Then again, when lust is unsatisfied, it turns into wrath; wrath is transformed into illusion, and illusion continues the material existence. Therefore, lust is the greatest enemy of the living entity, and it is lust only which induces the pure living entity to remain entangled in the material world. Wrath is the manifestation of the mode of ignorance; these modes exhibit themselves as wrath and other corollaries. If, therefore, the mode of passion, instead of being degraded into the mode of ignorance, is elevated to the mode of goodness by the prescribed method of living and acting, then one can be saved from the degradation of wrath by spiritual attachment.

BG 5.29, Purport:

Direct Kṛṣṇa consciousness is bhakti-yoga, and jñāna-yoga is a path leading to bhakti-yoga. Kṛṣṇa consciousness means to work in full knowledge of one's relationship with the Supreme Absolute, and the perfection of this consciousness is full knowledge of Kṛṣṇa, or the Supreme Personality of Godhead. A pure soul is the eternal servant of God as His fragmental part and parcel. He comes into contact with māyā (illusion) due to the desire to lord it over māyā, and that is the cause of his many sufferings. As long as he is in contact with matter, he has to execute work in terms of material necessities. Kṛṣṇa consciousness, however, brings one into spiritual life even while one is within the jurisdiction of matter, for it is an arousing of spiritual existence by practice in the material world.

BG Chapters 7 - 12

BG 7.16, Purport:

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service."

When these four kinds of persons come to the Supreme Lord for devotional service and are completely purified by the association of a pure devotee, they also become pure devotees. As far as the miscreants are concerned, for them devotional service is very difficult because their lives are selfish, irregular and without spiritual goals. But even some of them, by chance, when they come in contact with a pure devotee, also become pure devotees.

BG Chapters 13 - 18

BG 13.1-2, Purport:

The living entities are subordinate under all circumstances, but in their forgetfulness they are suffering. When enlightened by pious activities, they approach the Supreme Lord in different capacities—as the distressed, those in want of money, the inquisitive, and those in search of knowledge. That is also described. Now, starting with the Thirteenth Chapter, how the living entity comes into contact with material nature and how he is delivered by the Supreme Lord through the different methods of fruitive activities, cultivation of knowledge, and the discharge of devotional service are explained. Although the living entity is completely different from the material body, he somehow becomes related. This also is explained.

BG 13.20, Purport:

Actually the living entity is originally the spiritual part and parcel of the Supreme Lord, but due to his rebellious nature, he is conditioned within material nature. It really does not matter how these living entities or superior entities of the Supreme Lord have come in contact with material nature. The Supreme Personality of Godhead knows, however, how and why this actually took place. In the scriptures the Lord says that those attracted by this material nature are undergoing a hard struggle for existence. But we should know it with certainty from the descriptions of these few verses that all transformations and influences of material nature by the three modes are also productions of material nature. All transformations and variety in respect to living entities are due to the body. As far as spirit is concerned, living entities are all the same.

BG 14.5, Translation:

Material nature consists of three modes—goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes.

BG 15.16, Purport:

As long as a living entity is conditioned, his body changes due to contact with matter; matter is changing, so the living entity appears to be changing. But in the spiritual world the body is not made of matter; therefore there is no change. In the material world the living entity undergoes six changes—birth, growth, duration, reproduction, then dwindling and vanishing. These are the changes of the material body. But in the spiritual world the body does not change; there is no old age, there is no birth, there is no death. There all exists in oneness. Kṣaraḥ sarvāṇi bhūtāni: any living entity who has come in contact with matter, beginning from the first created being, Brahmā, down to a small ant, is changing its body; therefore they are all fallible. In the spiritual world, however, they are always liberated in oneness.

BG 17.3, Purport:

Everyone has a particular type of faith, regardless of what he is. But his faith is considered good, passionate or ignorant according to the nature he has acquired. Thus, according to his particular type of faith, one associates with certain persons. Now the real fact is that every living being, as is stated in the Fifteenth Chapter, is originally a fragmental part and parcel of the Supreme Lord. Therefore one is originally transcendental to all the modes of material nature. But when one forgets his relationship with the Supreme Personality of Godhead and comes into contact with the material nature in conditional life, he generates his own position by association with the different varieties of material nature. The resultant artificial faith and existence are only material. Although one may be conducted by some impression, or some conception of life, originally he is nirguṇa, or transcendental. Therefore one has to become cleansed of the material contamination that he has acquired, in order to regain his relationship with the Supreme Lord.

Srimad-Bhagavatam

SB Canto 1

SB 1.11.25, Purport:

The law of satiation acts materially, but there is no scope for it in the spiritual realm. The word infallible is significant here, because although the Lord has mercifully descended on earth, He is still infallible. The living entities are fallible because when they come in contact with the material world they lack their spiritual identity, and thus the body materially obtained becomes subjected to birth, growth, transformation, situation, deterioration and annihilation under the laws of nature. The Lord's body is not like that. He descends as He is and is never under the laws of the material modes. His body is the source of everything that be, the reservoir of all beauties beyond our experience.

SB 1.17.41, Translation:

Therefore, whoever desires progressive well-being, especially kings, religionists, public leaders, brāhmaṇas and sannyāsīs, should never come in contact with the four above-mentioned irreligious principles.

SB Canto 2

SB 2.3.11, Purport:

The gross materialist, however, without any faith in the Vedic version, remains eternally in darkness, driven by a false conviction on the basis of imperfect experimental knowledge, or so-called material science, which can never reach into the realm of transcendental knowledge. Therefore unless the gross materialists or the worshipers of the temporary demigods come in contact with a transcendentalist like the pure devotee of the Lord, their attempts are simply a waste of energy. Only by the grace of the divine personalities, the pure devotees of the Lord, can one achieve pure devotion, which is the highest perfection of human life.

SB 2.3.17, Purport:

A living being, especially the human being, is seeking happiness because happiness is the natural situation of the living entity. But he is vainly seeking happiness in the material atmosphere. A living being is constitutionally a spiritual spark of the complete whole, and his happiness can be perfectly perceived in spiritual activities. The Lord is the complete spirit whole, and His name, form, quality, pastimes, entourage and personality are all identical with Him. Once a person comes into contact with any one of the above-mentioned energies of the Lord through the proper channel of devotional service, the door to perfection is immediately opened. In the Bhagavad-gītā (2.40) the Lord has explained such contact in the following words: "Endeavors in devotional service are never baffled. Nor is there failure. A slight beginning of such activities is sufficient even to deliver a person from the great ocean of material fears." As a highly potent drug injected intravenously acts at once on the whole body, the transcendental topics of the Lord injected through the ear of the pure devotee of the Lord can act very efficiently.

SB Canto 3

SB 3.2.24, Purport:

The asuras who fought against the Lord face to face got salvation due to their being killed by the Lord. This salvation of the demons is not due to their being devotees of the Lord; it is because of the Lord's causeless mercy. Anyone who is slightly in touch with the Lord, somehow or other, is greatly benefited, even to the point of salvation, due to the excellence of the Lord. He is so kind that He awards salvation even to His enemies because they come into contact with Him and are indirectly absorbed in Him by their inimical thoughts. Actually, the demons can never be equal to the pure devotees, but Uddhava was thinking in that way because of his feelings of separation. He was thinking that at the last stage of his life he might not be able to see the Lord face to face as did the demons.

SB 3.6.39, Purport:

The most wonderful puzzle for the mundane wranglers is that while they remain calculating the length and breadth of the unlimited potency of the Supreme Person, His faithful devotees are set free from the bondage of material encagement simply by appreciating the wonderful jugglery of the Supreme in the practical field. The devotees of the Lord see the wonderful dexterity in everything with which they come in contact in all circumstances of eating, sleeping, working, etc. A small banyan fruit contains thousands of small seeds, and each seed holds the potency of another tree, which again holds the potency of many millions of such fruits as causes and effects. So the trees and seeds engage the devotees in meditation about the activities of the Lord, while the mundane wranglers waste time in dry speculation and mental concoction, which are fruitless in both this life and the next.

SB 3.8.2, Purport:

Under the false impression that the body is the self, the living entities foolishly relate to so many false attachments. They think that they can engage with materialistic paraphernalia forever. This gross misconception of life is so strong that a person suffers continually, life after life, under the external energy of the Lord. If one comes in contact with the book Bhāgavatam as well as with the devotee bhāgavata, who knows what the Bhāgavatam is, then such a fortunate man gets out of the material entanglement. Therefore Śrī Maitreya Muni, out of compassion for the suffering men in the world, proposes to speak on the Śrīmad-Bhāgavatam first and last.

SB 3.16.24, Purport:

The Supreme Personality of Godhead is sac-cid-ānanda-vigraha (Bs. 5.1); His form is completely spiritual, full of bliss and knowledge, and it is eternal. Because the living entities are His parts and parcels, originally they also belong to the same quality of eternal form as the Lord, but when they come in contact with māyā, the material potency, due to their forgetfulness their existential constitution is covered. We should try to understand the appearance of Lord Kṛṣṇa in this spirit, as the Kumāras pray to Him. He is eternally a cowherd boy at Vṛndāvana, He is eternally the leader of the Battle of Kurukṣetra, and He is eternally the opulent prince of Dvārakā and the lover of the damsels of Vṛndāvana; all His appearances are meaningful because they show His real characteristics to the conditioned souls, who have forgotten their relationship with the Supreme Lord.

SB 3.26.22, Translation:

After the manifestation of the mahat-tattva, these features appear simultaneously. As water in its natural state, before coming in contact with earth, is clear, sweet and unruffled, so the characteristic traits of pure consciousness are complete serenity, clarity, and freedom from distraction.

SB Canto 4

SB 4.9.14, Purport:

Those who are not devotees cannot understand the different forms of Viṣṇu and their positions in regard to the creation. Sometimes the atheists argue, "How can a flower stem sprout from the navel of Garbhodakaśāyī Viṣṇu?" They consider all the statements of the śāstras to be stories. As a result of their inexperience in the Absolute Truth and their reluctance to accept authority, they become more and more atheistic; they cannot understand the Supreme Personality of Godhead. But a devotee like Dhruva Mahārāja, by the grace of the Lord, knows all the manifestations of the Lord and their different positions. It is said that anyone who has even a little of the Lord's grace can understand His glories; others may go on speculating on the Absolute Truth, but they will always be unable to understand the Lord. In other words, unless one comes in contact with a devotee it is not possible to understand the transcendental form or the spiritual world and its transcendental activities.

SB 4.12.48, Purport:

One should especially seek the society of brāhmaṇas who are elevated to the position of Vaiṣṇavas. Thus discussion of Śrīmad-Bhāgavatam, which describes the character and pastimes of devotees and the Lord, is very quickly effective. The International Society for Krishna Consciousness has been organized for this purpose. In every center of this Society—not only in the morning, evening or noon, but practically twenty-four hours a day—there is continuous devotional service going on. Anyone who comes in contact with the Society automatically becomes a devotee. We have actual experience that many karmīs and others come to the Society and find a very pleasing and peaceful atmosphere in the temples of ISKCON. In this verse the word dvi janmanām means "of the twice-born." Anyone can join the International Society for Krishna Consciousness and be initiated to become twice-born. As recommended by Sanātana Gosvāmī, by the process of initiation and authorized training, any man can become twice-born.

SB 4.20.26, Purport:

Mahārāja Pṛthu points out that even the goddess of fortune, who is the constant companion of Lord Nārāyaṇa, specifically wanted to hear about the Lord's glories, and for the association of the gopīs, who are pure devotees, the goddess of fortune, Lakṣmī, underwent severe austerities. The impersonalist may ask why one should bother chanting the Hare Kṛṣṇa mahā-mantra continually for so many years instead of stopping and trying for kaivalya, liberation, or merging into the existence of the Lord. In answer, Mahārāja Pṛthu maintains that the attraction of this chanting is so great that one cannot give up the process unless he is an animal. This is the case even if one comes in contact with this transcendental vibration by chance. Pṛthu Mahārāja is very emphatic in this connection—only an animal can give up the practice of chanting Hare Kṛṣṇa. Those who are not animals but actually intelligent, advanced, human, civilized men cannot give up this practice of continually chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

SB 4.24.61, Purport:

It is clearly explained that Lord Kṛṣṇa has multienergies, which can be grouped into three: namely the external energy, the internal energy and the marginal energy. There are also different cosmic manifestations—namely the spiritual world and the material world—as well as different types of living entities. Some living entities are conditioned, and others are eternally free. The eternally free living entities are called nitya-mukta, for they never come in contact with the material energy. However, some living entities are conditioned in this material world, and thus they think themselves separated from the Supreme Lord. Due to their contact with the material energy, their existence is always troublesome. Being always in distress, the conditioned soul considers the material energy to be very much disturbing.

SB 4.25.6, Purport:

The words bhrāmyan saṁsāra-vartmasu are significant. In Caitanya-caritāmṛta (CC Madhya 19.151), Śrī Caitanya Mahāprabhu very clearly explains: brahmāṇḍa bhramite kona bhāgyavān jīva. All living entities are wandering in different types of bodies throughout different planets, and if, in the course of their wanderings, they come in contact with a devotee by the direction of the Supreme Personality of Godhead, their lives become successful. Even though King Prācīnabarhiṣat was engaged in fruitive activity, the great sage Nārada appeared before him. The King was very fortunate to be able to associate with Nārada, who enlightened him in spiritual knowledge. It is the duty of all saintly persons to follow in the footsteps of Nārada Muni and travel all over the world to every country and village just to instruct illusioned persons about the goal of life and to save them from the entanglement of karma-bandha, fruitive activity.

SB 4.25.17, Purport:

When one sees the opposite sex, naturally the sex impulse increases. It is said that if a man in a solitary place does not become agitated upon seeing a woman, he is to be considered a brahmacārī. But this practice is almost impossible. The sex impulse is so strong that even by seeing, touching or talking, coming into contact with, or even thinking of the opposite sex—even in so many subtle ways—one becomes sexually impelled. Consequently, a brahmacārī or sannyāsī is prohibited to associate with women, especially in a secret place. The śāstras enjoin that one should not even talk to a woman in a secret place, even if she happens to be one's own daughter, sister or mother.

SB 4.25.18, Translation and Purport:

The branches of the trees standing on the bank of the lake received particles of water carried by the spring air from the falls coming down from the icy mountain.

In this verse the word hima-nirjhara is particularly significant. The waterfall represents a kind of liquid humor or rasa (relationship). In the body there are different types of humor, rasa or mellow. The supreme mellow (relationship) is called the sexual mellow (ādi-rasa). When this ādi-rasa, or sex desire, comes in contact with the spring air moved by Cupid, it becomes agitated. In other words, all these are representations of rūpa, rasa, gandha, śabda and sparśa. The wind is sparśa, or touch. The waterfall is rasa, or taste. The spring air (kusumākara) is smell. All these varieties of enjoyment make life very pleasing, and thus we become captivated by material existence.

SB 4.25.25, Purport:

Every living entity has the freedom to be attracted by material nature or to stand as a hero and resist that attraction. It is simply a question of the living entity's being attracted or not being attracted. There is no question of his being forced to come into contact with material energy. One who can keep himself steady and resist the attraction of material nature is certainly a hero and deserves to be called a gosvāmī. Unless one is master of the senses, he cannot become a gosvāmī. The living entity can take one of two positions in this world. He may become a servant of his senses, or he may become master of them. By becoming a servant of the senses, one becomes a great material hero, and by becoming master of the senses, he becomes a gosvāmī, or spiritual hero.

SB 4.26.10, Purport:

The King became tired after killing so many animals. When a man comes in contact with a saintly person, he becomes aware of the stringent laws of nature and thus becomes a religious person. Irreligious persons are like animals, but in this Kṛṣṇa consciousness movement such persons can come to a sense of understanding things as they are and abandon the four principles of prohibited activities—namely illicit sex life, meat-eating, gambling and intoxication. This is the beginning of religious life. Those who are so-called religious and indulge in these four principles of prohibited activities are pseudoreligionists. Religious life and sinful activity cannot parallel one another.

SB 4.28.58, Purport:

"Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature." prakṛti, material nature, and puruṣa, the living entity, are eternal. When they both come in contact, there are different reactions and manifestations. All of them should be considered the results of the interaction of the three modes of material nature.

SB 4.28.60, Purport:

In the material world many living entities come into contact with one another and, increasing their attachment to a particular type of body, become related as father, husband, mother, wife, etc. Actually every living entity is a separate individual being, and it is because of his contact with matter that he comes together with other bodies and becomes falsely related. False bodies create various associations in the name of family, community, society and nationality. Actually every living entity is part and parcel of the Supreme Personality of Godhead, but the living entities are overly engrossed in the material body. The Supreme Personality of Godhead, Kṛṣṇa, appears and gives instructions in the form of Bhagavad-gītā and Vedic literatures.

SB 4.28.61, Purport:

The factual position of both the Supreme Personality of Godhead and the living entity is qualitatively one. The Supreme Lord is the Supreme Spirit, the Supersoul, and the living entity is the individual spiritual soul. Even though both of them are original spiritual identities, the living entity forgets his identity when he comes in contact with material nature and becomes conditioned. At such a time he identifies himself as a product of the material nature. Because of the material body, he forgets that he is the eternal (sanātana) part and parcel of the Supreme Personality of Godhead. This is confirmed in this way: mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ (BG 15.7). The word sanātana is found in several places in Bhagavad-gītā. Both the Lord and the living entity are sanātana (eternal), and there is also a place known as sanātana, beyond this material nature.

SB 4.29.23-25, Purport:

In the Vedas it is stated: asaṅgo'yaṁ puruṣaḥ. The living entity is actually separate from material existence, for the soul is not material. In Bhagavad-gītā it is also said that the living entity is the superior energy, and the material elements—earth, water, fire, air and so on—are the inferior energy. The material elements are also described as bhinna, or separated energy. When the internal or superior energy comes in contact with the external energy, it is subjected to so many tribulations. In Bhagavad-gītā (2.14) the Lord also says, mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ: because of the material body, the living entity is subjected to many tribulations brought about by air, water, fire, extreme heat, extreme cold, sunshine, excessive eating, unhealthy food, maladjustments of the three elements of the body (kapha, pitta and vāyu), and so on. The intestines, the throat, the brain and the other parts of the body are affected by all kinds of diseases that are so powerful that they become sources of extreme suffering for the living entity.

SB 4.29.29, Purport:

As servant of māyā, he sometimes becomes a king, sometimes an ordinary citizen, sometimes a brāhmaṇa, a śūdra, and so on. Sometimes he is a happy man, sometimes a prosperous man, sometimes a small insect. Sometimes he is in heaven and sometimes in hell. Sometimes he is a demigod, and sometimes he is a demon. Sometimes he is a servant, and sometimes he is a master. In this way the living entity wanders all over the universe. Only when he comes in contact with the bona fide spiritual master can he understand his real constitutional position. He then becomes disgusted with material existence. At that time, in full Kṛṣṇa consciousness, he regrets his past experiences in material existence. This regret is very beneficial because it purifies the living entity of material, conditional life.

SB 4.29.74, Purport:

"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind." Here 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. The living entity and this combination of elements combine to form what is called jīva-bhūta, the conditioned soul that struggles hard within material nature. The total material existence is first agitated by the three modes of material nature, and these become the living conditions of the living entity. Thus the subtle and gross bodies develop, and the ingredients are earth, water, fire, air, sky, and so on.

SB Canto 5

SB 5.5.6, Purport:

By acting on the platform of fruitive activity, one wanders throughout the universe in different species and forms. Unless he comes in contact with a devotee of the Lord, a guru, he does not become attached to the service of Lord Vāsudeva. Knowledge of Vāsudeva requires many births to understand. As confirmed in Bhagavad-gītā (7.19): vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ. After struggling for existence for many births one may take shelter at the lotus feet of Vāsudeva, Kṛṣṇa. When this happens. one actually becomes wise and surrenders unto Him. That is the only way to stop the repetition of birth and death. This is confirmed in Caitanya-caritāmṛta (CC Madhya 19.151) in the instructions given by Śrī Caitanya Mahāprabhu to Śrīla Rūpa Gosvāmī at Daśāśvamedha-ghāṭa.

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

The living entity wanders throughout different planets in different forms and bodies, but if by chance he comes in contact with a bona fide spiritual master, by the grace of the spiritual master he receives Lord Kṛṣṇa's shelter, and his devotional life begins.

SB 5.14.26, Purport:

Although two friends may be living peacefully together, due to their propensity to cheat they become enemies when there is a transaction between them. A philosopher accuses an economist of being a cheater, and an economist may accuse a philosopher of being a cheater when he comes in contact with money. In any case, this is the condition of material life. One may profess a high philosophy, but when one is in need of money, he becomes a cheater. In this material world, so-called scientists, philosophers and economists are nothing but cheaters in one way or another. The scientists are cheaters because they present so many bogus things in the name of science.

SB 5.17.11, Purport:

Among all the living entities wandering throughout the universe, one who is most fortunate comes in contact with a representative of the Supreme Personality of Godhead and thus gets the opportunity to execute devotional service. Those who are sincerely seeking the favor of Kṛṣṇa come in contact with a guru, a bona fide representative of Kṛṣṇa. The Māyāvādīs indulging in mental speculation and the karmīs desiring the results of their actions cannot become gurus. A guru must be a direct representative of Kṛṣṇa who distributes the instructions of Kṛṣṇa without any change. Thus only the most fortunate persons come in contact with the guru. As confirmed in the Vedic literatures, tad-vijñānārthaṁ sa gurum evābhigacchet: (MU 1.2.12) one has to search out a guru to understand the affairs of the spiritual world. Śrīmad-Bhāgavatam also confirms this point.

SB Canto 6

SB 6.4.44, Purport:

After every dissolution of the material cosmos, all the living entities take shelter in the body of Kāraṇodakaśāyī Viṣṇu, and when creation takes place again, they come forth from His body in their various species to resume their activities. Why does the creation take place in such a way that the living entities are put into conditioned life to suffer the threefold miseries imposed upon them by the material nature? Here the Lord says to Dakṣa, "You desire to benefit all living entities, and that is also My desire." The living entities who come in contact with the material world are meant to be corrected. All the living entities within this material world have revolted against the service of the Lord, and therefore they remain within this material world as ever conditioned, nitya-baddha, taking birth again and again. There is a chance, of course, of their being liberated, but nevertheless the conditioned souls, not taking advantage of this opportunity, continue in a life of sense enjoyment, and thus they are punished by birth and death again and again. This is the law of nature.

SB Canto 7

SB 7.2.46, Translation:

The five material elements, the ten senses and the mind all combine to form the various parts of the gross and subtle bodies. The living entity comes in contact with his material bodies, whether high or low, and later gives them up by his personal prowess. This strength can be perceived in a living entity's personal power to possess different types of bodies.

SB 7.6.20-23, Purport:

Realization of the Lord, however, is possible only in the association of devotees. Therefore Śrī Caitanya Mahāprabhu, in His teachings to Rūpa Gosvāmī said (CC Madhya 19.151):

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

The living entity in the material condition wanders through many varieties of life and many varieties of circumstances, but if he comes in contact with a pure devotee and is intelligent enough to take instructions from the pure devotee regarding the process of devotional service, he can understand the Supreme Personality of Godhead, the origin of Brahman and Paramātmā, without difficulty.

SB 7.7.38, Purport:

Therefore there is no difficulty in coming in contact with the Supreme Lord (ko 'ti-prayāsaḥ). On the other hand, going to hell requires great endeavor. If one wants to go to hell by illicit sex, meat-eating, gambling and intoxication, he must acquire so many things. For illicit sex he must arrange for money for brothels, for meat-eating he must arrange for many slaughterhouses, for gambling he must arrange for casinos and hotels, and for intoxication he must open many breweries. Clearly, therefore, if one wants to go to hell he must endeavor very much, but if he wants to return home, back to Godhead, there is no difficult endeavor. To go back to Godhead, one may live alone anywhere, in any condition, and simply sit down, meditate upon the Supersoul and chant and hear about the Lord. Thus there is no difficulty in approaching the Lord.

SB 7.15.28, Purport:

"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of the Vedic knowledge automatically revealed." (Śvetāśvatara Upaniṣad 6.23) It is further stated, tuṣyeyaṁ sarva-bhūtātmā guru-śuśrūṣayā and taranty añjo bhavārṇavam. Simply by rendering service to the spiritual master, one crosses the ocean of nescience and returns home, back to Godhead. Thus he gradually sees the Supreme Lord face to face and enjoys life in association with the Lord. The ultimate goal of yoga is to come in contact with the Supreme Personality of Godhead. Unless this point is achieved, one's so-called yoga practice is simply labor without any benefit.

SB Canto 9

SB 9.9.13, Translation:

Simply by having water from the Ganges come in contact with the ashes of their burnt bodies, the sons of Sagara Mahārāja were elevated to the heavenly planets. Therefore, what is to be said of a devotee who worships mother Ganges faithfully with a determined vow? One can only imagine the benefit that accrues to such a devotee.

SB Canto 10.1 to 10.13

SB 10.1.28, Purport:

"Vrajabhūmi" refers to Mathurā-Vṛndāvana, and Gauḍa-maṇḍala-bhūmi includes Navadvīpa. These two places are nondifferent. Therefore, anyone living in Navadvīpa-dhāma, knowing Kṛṣṇa and Śrī Caitanya Mahāprabhu to be the same personality, lives in Vrajabhūmi, Mathurā-Vṛndāvana. The Lord has made it convenient for the conditioned soul to live in Mathurā, Vṛndāvana and Navadvīpa and thus be directly connected with the Supreme Personality of Godhead. Simply by living in these places, one can immediately come in contact with the Lord. There are many devotees who vow never to leave Vṛndāvana and Mathurā. This is undoubtedly a good vow, but if one leaves Vṛndāvana, Mathurā or Navadvīpa-dhāma for the service of the Lord, he is not disconnected from the Supreme Personality of Godhead.

SB 10.3.27, Purport:

Everyone is wandering up and down within this universe, but one who is sufficiently fortunate comes in contact with Kṛṣṇa consciousness, by the mercy of the spiritual master, and takes to the path of devotional service. Then one is assured of eternal life, with no fear of death. When Kṛṣṇa appears, everyone is freed from fear of death, yet Devakī felt, "We are still afraid of Kaṁsa, although You have appeared as our son." She was more or less bewildered as to why this should be so, and she appealed to the Lord to free her and Vasudeva from this fear.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.16.5, Translation:

The wind blowing over that deadly lake carried droplets of water to the shore. Simply by coming in contact with that poisonous breeze, all vegetation and creatures on the shore died.

SB 10.54.46, Translation:

O intelligent lady, the soul never undergoes contact with or separation from insubstantial, material objects, because the soul is their very origin and illuminator. Thus the soul resembles the sun, which neither comes in contact with nor separates from the sense of sight and what is seen.

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 3.71, Purport:

In the category of viṣṇu-tattva there is no loss of power from one expansion to the next, any more than there is a loss of illumination as one candle kindles another. Thousands of candles may be kindled by an original candle, and all will have the same candle power. In this way it is to be understood that although all the viṣṇu-tattvas, from Kṛṣṇa and Lord Caitanya to Rāma, Nṛsiṁha, Varāha and so on, appear with different features in different ages, all are equally invested with supreme potency. Demigods such as Lord Brahmā and Lord Śiva come in contact with the material energy, and their power and potency are therefore of different gradations. All the incarnations of Viṣṇu, however, are equal in potency, for the influence of māyā cannot even approach Them.

CC Adi 5.61, Purport:

The external energy, composed of pradhāna or prakṛti as the ingredient-supplying portion and māyā as the causal portion, is known as māyā-śakti. Inert material nature is not the actual cause of the material manifestation, for Kāraṇārṇavaśāyī, Mahā-Viṣṇu, the plenary expansion of Kṛṣṇa, activates all the ingredients. It is in this way that material nature has the power to supply the ingredients. The example given is that iron has no power to heat or burn, but after coming in contact with fire the iron becomes red-hot and can then diffuse heat and burn other things. Material nature is like iron, for it has no independence to act without the touch of Viṣṇu, who is compared to fire. Lord Viṣṇu activates material nature by the power of His glance, and then the ironlike material nature becomes a material-supplying agent just as iron made red-hot becomes a burning agent.

CC Adi 5.69, Purport:

In His form as Kāraṇodakaśāyī Viṣṇu the Lord impregnates material nature by His glance. The transcendental molecules of that glance are particles of spirit, or spiritual atoms, which appear in different species of life according to the seeds of their individual karma from the previous cosmic manifestation. And the Lord Himself, by His partial representation, creates a body of innumerable universes and again enters each of those universes as Garbhodakaśāyī Viṣṇu. His coming in contact with māyā is explained in the Bhagavad-gītā by a comparison between air and the sky. The sky enters everything material, yet it is far away from us.

CC Adi 7.116, Purport:

Although sparks and a big fire are both fire and both have the power to burn, the burning power of the fire and that of the spark are not the same. Why should one artificially try to become like a big fire although by constitution he is like a small spark? It is due to ignorance. One should therefore understand that neither the Supreme Personality of Godhead nor the small sparklike living entities have anything to do with matter, but when the spiritual spark comes in contact with the material world his fiery quality is extinguished. That is the position of the conditioned souls. Because they are in touch with the material world, their spiritual quality is almost dead, but because these spiritual sparks are all Kṛṣṇa's parts and parcels, as the Lord states in the Bhagavad-gītā (mamaivāṁśaḥ), they can revive their original position by getting free from material contact.

CC Adi 8.21, Purport:

This is the benefit of Lord Caitanya's movement. If one somehow or other comes in contact with the Hare Kṛṣṇa movement, without consideration of his being a śūdra, vaiśya, Jagāi, Mādhāi or even lower, he becomes advanced in spiritual consciousness and immediately develops love of Godhead. We now have actual experience that throughout the entire world this movement is making many such persons lovers of God simply by the chanting of the Hare Kṛṣṇa mahā-mantra. Actually, Śrī Caitanya Mahāprabhu has appeared as the spiritual master of the entire world. He does not discriminate between offenders and the innocent. Kṛṣṇa-prema-pradāya te: (CC Madhya 19.53) He liberally gives love of Godhead to anyone and everyone.

CC Adi 8.22, Purport:

The prākṛta-sahajiyās who chant nitāi-gaura rādhe śyāma have very little knowledge of the Bhāgavata conclusion, and they hardly follow the Vaiṣṇava rules and regulations, and yet because they chant bhaja nitāi-gaura, their chanting immediately evokes tears and other signs of ecstasy. Although they do not know the principles of Vaiṣṇava philosophy and are not very much advanced in education, by these symptoms they attract many men to become their followers. Their ecstatic tears will of course help them in the long run, for as soon as they come in contact with a pure devotee their lives will become successful. Even in the beginning, however, because they are chanting the holy names of nitāi-gaura, their swift advancement on the path of love of Godhead is very prominently visible.

CC Madhya-lila

CC Madhya 19.151, Purport:

When we speak of brahmāṇḍa, we refer to the whole universe, or to the cluster of many millions of universes. In all the universes there are innumerable planets, and there are innumerable living entities upon those planets—in the air, on land and in the water. There are millions and trillions of living entities everywhere, and they are engaged by māyā in suffering and enjoying the results of their fruitive activity, life after life. This is the position of the materially conditioned living entities. Out of many of these living entities, one who is actually fortunate (bhāgyavān) comes in contact with a bona fide spiritual master by Kṛṣṇa's mercy.

CC Madhya 19.151, Purport:

If the living entity by chance or fortune comes in contact with the Kṛṣṇa consciousness movement and wishes to associate with that movement, Kṛṣṇa, who is situated in everyone's heart, gives him the chance to meet a bona fide spiritual master. This is called guru-kṛṣṇa-prasāda. Kṛṣṇa is prepared to bestow His mercy upon all living entities, and as soon as a living entity desires the Lord's mercy, the Lord immediately gives him an opportunity to meet a bona fide spiritual master.

CC Madhya 19.151, Purport:

Following in the footsteps of Nārada Muni, this Kṛṣṇa consciousness movement is rendering service to humanity by giving everyone a chance to come in contact with Kṛṣṇa. If one is fortunate, he becomes intimately related with this movement. Then, by the grace of Kṛṣṇa, one's life becomes successful. Everyone has dormant kṛṣṇa-bhakti—love for Kṛṣṇa—and in the association of good devotees, that love is revealed.

CC Madhya 20.273, Purport:

The word prakṛti-sparśana is explained in the Caitanya-caritāmṛta in reference to the way the living entities come in contact with dull matter. The glancing is performed by Mahā-Viṣṇu: sa aikṣata lokān nu sṛjā iti. (Aitareya Upaniṣad 1.1.1) In the conditioned stage we impregnate according to the bodily conception—that is, by sexual intercourse—but the Supreme Lord does not need sexual intercourse to impregnate. The impregnation is performed simply by His glance.

CC Madhya 20.275, Translation and Purport:

"'In due course of time, the Supreme Personality of Godhead (Mahā-Vaikuṇṭhanātha), by the agency of an expansion of His personal self (Mahā-Viṣṇu), placed the seed of the living entities within the womb of material nature.'"

This is a quotation from Śrīmad-Bhāgavatam (3.5.26). This verse tells how the living entities come in contact with material nature. Just as a woman cannot beget children without uniting with a man, material nature cannot beget living entities without being in union with the Supreme Personality of Godhead. There is a history of how the Absolute Lord becomes the father of all living entities. In every system of religion, it is accepted that God is the supreme father of all living entities.

CC Madhya 22.14-15, Purport:

An explanation of verses 8 through 15 is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. The Lord is spread throughout the creation in His quadruple expansions and incarnations. Kṛṣṇa is fully represented with all potencies in each and every personal extension, but the living entities, although separated expansions, are also considered one of the Lord's energies. The living entities are divided into two categories—the eternally liberated and the eternally conditioned. Those who are ever liberated never come in contact with māyā, the external energy. The ever-conditioned souls are always under the clutches of the external energy.

CC Madhya 22.14-15, Purport:

The nitya-baddhas are always conditioned by the external energy, and the nitya-muktas never come in contact with the external energy. Sometimes an ever-liberated personal associate of the Supreme Personality of Godhead descends into this universe just as the Lord descends. Although working for the liberation of conditioned souls, the messenger of the Supreme Lord remains untouched by the material energy. Generally ever-liberated personalities live in the spiritual world as associates of Lord Kṛṣṇa, and they are known as kṛṣṇa-pāriṣada, associates of the Lord. Their only business is enjoying Lord Kṛṣṇa's company, and even though such eternally liberated persons come within this material world to serve the Lord's purpose, they enjoy Lord Kṛṣṇa's company without stoppage.

CC Madhya 22.21, Purport:

One cannot attain liberation simply by speculative knowledge. Even though one may be able to distinguish between Brahman and matter, one's liberation will be hampered if one is misled into thinking that the living entity is as good as the Supreme Personality of Godhead. Indeed, one falls down again onto the material platform because considering oneself the Supreme Person, the Supreme Absolute Truth, is offensive. When such a person comes in contact with a pure devotee, he can actually become liberated from material bondage and engage in the Lord's service.

CC Madhya 22.45, Purport:

Pious activities can be divided into three categories: pious activities that awaken one's dormant Kṛṣṇa consciousness are called bhakty-unmukhī sukṛti, pious activities that bestow material opulence are called bhogonmukhī sukṛti, and pious activities that enable the living entity to merge into the existence of the Supreme are called mokṣonmukhī sukṛti. These last two awards of pious activity are not actually fortunate. Pious activities are fortunate when they help one become Kṛṣṇa conscious. The good fortune of bhakty-unmukhī is attainable only when one comes in contact with a devotee. By associating with a devotee willingly or unwillingly, one advances in devotional service, and thus one's dormant Kṛṣṇa consciousness is awakened.

CC Madhya 24.212, Translation:

“One in the bodily conception worships his own body as Brahman, but when he comes in contact with a devotee, he gives up this mistaken idea and engages himself in the devotional service of Lord Kṛṣṇa."

CC Madhya 24.214, Translation:

“Those who are in the bodily conception mainly engage in fruitive activity. Those who perform yajñas and ritualistic ceremonies are also considered in the same category. However, when such persons come in contact with the pure devotee, they give up their fruitive activity and fully engage in the service of the Lord."

CC Madhya 24.216, Translation:

“The tapasvīs, those who undergo severe austerities and penances to elevate themselves to the higher planetary systems, are also in the same category. When such persons come in contact with a devotee, they give up all those practices and engage in Lord Kṛṣṇa's service."

CC Antya-lila

CC Antya 5.143, Purport:

In this verse also, mother Sarasvatī offers prayers to Kṛṣṇa. The word puruṣa-adhama refers to the Personality of Godhead, under whom all other persons remain, or, in other words, puruṣa-uttama, the best of all living beings. Similarly, the word bandhu-han means "the killer of māyā." In the conditioned state of life, one is closely related with māyā as a friend, but when one comes in contact with Kṛṣṇa one is freed from that relationship.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 10:

The expansions of His separated forms are called living entities, and these living entities are classified according to the energies of the Lord. They are divided into two classes-eternally liberated and eternally conditioned. Eternally liberated living entities never come into contact with material nature, and therefore they do not have any experience of material life. They are eternally engaged in Kṛṣṇa consciousness, or devotional service to the Lord, and they are counted among the associates of Kṛṣṇa. Their pleasure, the only enjoyment of their life, is derived from rendering transcendental loving service to Kṛṣṇa. On the other hand, those who are eternally conditioned are always divorced from the transcendental loving service of Kṛṣṇa and are thus subjected to the threefold miseries of material existence.

Teachings of Lord Caitanya, Chapter 11:

There are various types of rituals and activities, and some of them develop into material enjoyment and some into material liberation, but if a living entity takes to those ritualistic activities by which pure devotional service to the Lord is developed in the association of pure devotees, then one's mind naturally becomes attracted to devotional service. In Śrīmad-Bhāgavatam (10.51.54) it is stated by Mucukunda:

bhavāpavargo bhramato yadā bhavej
janasya tarhy acyuta sat-samāgamaḥ
sat-saṅgamo yarhi tadaiva sad-gatau
parāvareśe tvayi jāyate matiḥ

"My dear Lord, while traveling in this material world through different species of life, a living entity may progress toward liberation. But if, by chance, he comes in contact with a pure devotee, he becomes actually liberated from the clutches of material energy and becomes a devotee of Yourself, the Personality of Godhead."

Teachings of Lord Caitanya, Chapter 12:

It is also said in Śrīmad-Bhāgavatam that if one gets an opportunity to serve a great soul—a mahātmā—his path to liberation is open. However, those who are attached to materialistic persons are on the path of darkness. Those who are actually holy are transcendental, composed, peaceful, friendly to all living entities and not subject to anger. Simply by association with such holy men one can become a Kṛṣṇa conscious devotee. Indeed, to develop love of Godhead, the association of holy devotees is needed. The path of advancement in spiritual life opens for anyone who comes in contact with a holy man, and by following the path of the devotee, one is sure to develop Kṛṣṇa consciousness in full devotional service.

Teachings of Lord Caitanya, Chapter 16:

There are those who simply desire liberation, those who are liberated already, even while in this material existence, and those who are actually self-realized. There are many persons in this world who desire liberation, and sometimes they engage in devotional service for this purpose. It is corroborated in Śrīmad-Bhāgavatam (1.2.26) that those who actually desire liberation abandon worship of the demigods, and, without envy, concentrate their minds in the worship of Nārāyaṇa, the Supreme Personality of Godhead. When such persons come in contact with a pure devotee, they engage in the devotional service of Kṛṣṇa and abandon the idea of liberation.

Teachings of Lord Caitanya, Chapter 16:

In ārurukṣu yoga, various sitting postures are practiced, and the mind is concentrated. But when one has already ascended to the path of yoga, meditation and detachment are the goals, and when one is no longer attached to working for sense gratification, he gradually becomes free. At that time he also attains a state of ecstasy called yoga ārūḍha. If these mystic yogīs somehow or other come in contact with a saintly person, they become devotees of Kṛṣṇa. The word urukrama indicates the Supreme Lord. All the ātmārāmas are engaged in devotional service to Urukrama. Before engaging in devotional service, such transcendentalists are called śāntas, or pacified devotees. The word ātmā, or self, is sometimes translated as "mind." Sometimes mental speculators present philosophical theories in different ways, but when they come in contact with saintly persons engaged in devotional service, they also become devotees.

Teachings of Lord Caitanya, Chapter 16:

Śrīmad-Bhāgavatam (10.87.18) describes the two classes of yogīs (sagarbha and nigarbha) as follows: "The yogīs begin their practice of yoga by worshiping the abdomen, and they try to concentrate their attention on their intestines. Gradually their meditation rises to the heart and concentrates on the mind and the heart. Then their attention rises to the top of the head, and one who can rise to that position is understood to have become perfect and to be no longer subjected to birth and death." Even if such yogīs come in contact with pure devotees, they also render causeless devotional service to the Lord.

Teachings of Lord Caitanya, Chapter 16:

The word ātmā also means "this body." The yogīs who practice bodily exercises, considering the body to be the self, are also elevated to the transcendental service of the Lord if they associate with pure devotees. There are many people who believe the body to be the self, and they are engaged in many fruitive activities, including bathing rituals and ordinary worldly activities. However, when they come in contact with a pure devotee, they also engage in the transcendental service of the Lord.

Nectar of Devotion

Nectar of Devotion Introduction:

In the Caitanya-caritāmṛta, by Kṛṣṇadāsa Kavirāja Gosvāmī, Lord Caitanya states that it is a fortunate person who comes in contact with a bona fide spiritual master by the grace of Kṛṣṇa. One who is serious about spiritual life is given by Kṛṣṇa the intelligence to come in contact with a bona fide spiritual master, and then by the grace of the spiritual master one becomes advanced in Kṛṣṇa consciousness. In this way the whole jurisdiction of Kṛṣṇa consciousness is directly under the spiritual energy—Kṛṣṇa and the spiritual master. This has nothing to do with the material world. When we speak of "Kṛṣṇa" we refer to the Supreme Personality of Godhead, along with His many expansions.

Nectar of Devotion 11:

Those who are engaged in fruitive activities, or prescribed duties according to the four orders of social and spiritual life, are not actually pure devotees. But still, because they are offering the result to the Lord, they are accepted as devotees. When one has no such desire, but acts spontaneously out of love of God, such a person must be accepted as a pure devotee. The conditioned souls who have come into contact with the material world are all more or less desirous of lording it over material nature. The system of varṇāśrama and the prescribed duties under this system are so designed that the conditioned soul may enjoy in the material world according to his desire for sense gratification and at the same time gradually become elevated to spiritual understanding.

Nectar of Devotion 22:

It is stated in Bhagavad-gītā that one has to become full of joyfulness; this is not exactly joyfulness, but a sense of freedom from all anxieties. Freedom from all anxieties may be the first principle of joyfulness, but it is not actual joyfulness. Those who realize the self, or become brahma-bhūta (SB 4.30.20), are only preparing themselves for the platform of joyfulness. That joyfulness can be actually achieved only when one comes into contact with Kṛṣṇa. Kṛṣṇa consciousness is so complete that it includes the transcendental pleasure derived from impersonal or Brahman realization. Even the impersonalist will become attracted to the personal form of Kṛṣṇa, known as Śyāmasundara.

Nectar of Devotion 28:

The scientific explanation of these eight symptoms is given by Rūpa Gosvāmī as follows. When the vital force of life is in contact with the earth, one is stunned. When the same force comes into contact with water, there is the shedding of tears. When the same force comes into contact with fire, there is perspiration. When the force comes into contact with the sky, there is complete devastation. And when that force comes into contact with the air, there is trembling, failing of the voice and standing of the hairs on the body.

Nectar of Devotion 35:

The basic principle of their impersonal attitude does not allow them the transcendental pleasure which is relished by a devotee whose basic principle of understanding is the Supreme Person. The impersonalistic commentary on Bhagavad-gītā is therefore disastrous, because without understanding the transcendental pleasure of the Gītā, the impersonalist wants to interpret it in his own way. If an impersonalist can, however, come in contact with a pure devotee, his transcendental position can be changed for greater elevation. Great sages are therefore recommended to worship the form of the Lord in order to achieve that highest transcendental pleasure.

Nectar of Devotion 35:

This stage of śānta-rasa can be attained by the impersonalists only when they are in association with pure devotees. Otherwise it is not possible. After Brahman realization, when a liberated soul comes in contact with a pure devotee of Lord Kṛṣṇa and submissively accepts the teachings of Lord Kṛṣṇa without misinterpretation, he becomes situated in this neutral stage of devotional service. The best example of saintly persons situated in the śānta-rasa are Sanaka, Sanātana, Sananda and Sanat-kumāra, the Kumāra brothers. These four saintly persons (known as Catuḥ-sana) are sons of Lord Brahmā.

Nectar of Devotion 35:

When a Brahman-realized devotee who has come to the stage of steady trance comes into contact with the eternal form of Kṛṣṇa, his transcendental pleasure increases millions of times. One great sage once inquired from another, "My dear friend, do you think that after I perfect the eightfold yoga performance I shall be able to see the eternal form of the Supreme Personality of Godhead?" This inquiry from the sage is an instance of inquisitiveness in a devotee situated in the neutral stage of devotional service.

Nectar of Devotion 44:

In the Lalita-mādhava, Rūpa Gosvāmī explains that the movements of Kṛṣṇa's eyebrows are just like the Yamunā and that the smiling of Rādhārāṇī is just like the moonshine. When the Yamunā and the moonshine come in contact on the bank of the river, the water tastes just like nectar, and drinking it gives great satisfaction. It is as cooling as piles of snow. Similarly, in the Padyāvalī, one constant companion of Rādhārāṇī says, "My dear moon-faced Rādhārāṇī, Your whole body appears very content, yet there are signs of tears in Your eyes. Your speech is faltering, and Your chest is also heaving. By all these signs I can understand that You must have heard the blowing of Kṛṣṇa's flute, and as a result of this, Your heart is now melting."

Nectar of Instruction

Nectar of Instruction 3, Purport:

The material world is a place of confinement for the living entities who are by nature ānandamaya, pleasure-seeking. They actually want to be free from the confinement of this world of conditional happiness, but not knowing the process of liberation, they are bound to transmigrate from one species of life to another and from one planet to another. In this way the living entities are wandering throughout the material universe. When by good fortune one comes in contact with a pure devotee and hears from him patiently, one begins to follow the path of devotional service. Such an opportunity is offered to a person who is sincere. The International Society for Krishna Consciousness is giving such a chance to humanity at large. If by fortune one takes advantage of this opportunity to engage in devotional service, the path of liberation immediately opens.

Nectar of Instruction 8, Purport:

Since the mind may be one's enemy or one's friend, one has to train the mind to become his friend. The Kṛṣṇa consciousness movement is especially meant for training the mind to be always engaged in Kṛṣṇa's business. The mind contains hundreds and thousands of impressions, not only of this life but also of many, many lives of the past. These impressions sometimes come in contact with one another and produce contradictory pictures. In this way the mind's function can become dangerous for a conditioned soul. Students of psychology are aware of the mind's various psychological changes.

Krsna, The Supreme Personality of Godhead

Krsna Book 1:

There is no certainty how a living entity contacts a certain type of body, just as there is no certainty how a blazing fire comes in contact with a certain type of wood in the forest. When there is a forest fire, it is experienced that the blazing fire sometimes leaps over one tree and catches another by the influence of the wind. Similarly, a living entity may be very careful in the matter of executing his duties, but it is still very difficult for him to know what type of body he is going to get in the next life. Mahārāja Bharata was very faithfully executing the duties of self-realization, but by chance he developed temporary affection for a deer, and in his next life he had to accept the body of a deer.

Krsna Book 16:

The Nāgapatnīs confirm that one cannot come in contact with Kṛṣṇa without having executed pious activities in devotional service in his previous lives. As Lord Caitanya advised in His Śikṣāṣṭaka, one has to execute devotional service by humbly chanting the Hare Kṛṣṇa mantra, thinking oneself lower than the straw in the street and not expecting honor for himself but offering all kinds of honor to others. The Nāgapatnīs were astonished that, although Kāliya had the body of a serpent as the result of grievous sinful activities, at the same time he was in contact with the Lord to the extent that the Lord's lotus feet were touching his hoods.

Krsna Book 20:

In the rainy season, when the clouds appear for the first time, the peacocks dance with joy upon seeing them. The peacocks can be compared to persons who are very much harassed in the materialistic way of life. If they can find the association of a person engaged in the loving devotional service of the Lord, they become enlightened and dance just like peacocks. We have practical experience of this: many of our students were dry and morose previous to their coming to Kṛṣṇa consciousness, but having come into contact with devotees, they are now dancing like jubilant peacocks.

Krsna Book 21:

The aborigine girls had very full breasts, and they were also very lusty, but when their lovers touched their breasts, the girls were not very much satisfied. When they came out into the midst of the forest, they saw that while Kṛṣṇa was walking some of the leaves and creepers of Vṛndāvana had turned reddish from the kuṅkuma powder which fell from His lotus feet. His lotus feet are held by the gopīs on their breasts, which are smeared with kuṅkuma powder, but when Kṛṣṇa travels in the Vṛndāvana forest with Balarāma and His boyfriends, the reddish powder falls on the ground of the Vṛndāvana forest. So the lusty aborigine girls, while looking toward Kṛṣṇa playing His flute, saw the reddish kuṅkuma on the ground and immediately took it and smeared it over their faces and breasts. In this way they became fully satisfied, although they were not satisfied when their lovers touched their breasts. All material lusty desires can be immediately satisfied if one comes in contact with Kṛṣṇa consciousness.

Krsna Book 80:

There are two kinds of transcendentalists, namely the impersonalists and the personalists. Viśeṣa-jña refers to the personalists, who are interested in transcendental variegatedness. The devotees become jubilant by hearing the descriptions of the personal activities of the Supreme Lord, whereas the impersonalists, who are actually more attracted by the impersonal feature of the Lord, are only superficially attracted by the Lord's personal activities. As such, in spite of coming in contact with the pastimes of the Lord, the impersonalists do not fully realize the benefit to be derived, and thus they become just as morose as the materialists do in pursuing their fruitive activities.

Krsna Book 85:

"My dear Lord," Vasudeva continued, "despite all these defects of the conditioned soul, if someone somehow or other comes in contact with devotional service, he achieves the civilized human form of body with developed consciousness and thereby becomes capable of executing further progress in devotional service. And yet, illusioned by the external energy, people generally do not utilize this advantage of the human form of life. Thus they miss the chance of eternal freedom and unnecessarily spoil the progress they have made after thousands of births."

Krsna Book 86:

The conditioned soul's enjoyment in the material world is temporary and illusory. And yet the conditioned soul is by himself unable to create such a temporary situation for his illusory enjoyment. To fulfill his desires, although they are temporary and illusory, You enter this temporary manifestation to help him. Thus from the beginning of the conditioned soul's entering into the material world, You are his constant companion. When, therefore, the conditioned soul comes in contact with a pure devotee and takes to devotional service, beginning with the process of hearing Your transcendental pastimes, glorifying Your transcendental activities, worshiping Your eternal form in the temple, offering prayers to You and engaging in discussion to understand Your transcendental position, he gradually becomes freed from the contamination of material existence.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.8:

The karmīs are foolish and ignorant, whereas the karma-yogīs are wise and learned. These wise men know that the nature of the material modes and material activities is exactly opposite to that of the soul. For this reason the karma-yogīs never engage in material activities under the modes of material nature, as the karmīs do, but rather perform karma-yoga, which is meant to satisfy Lord Viṣṇu. Such wise men always keep themselves aloof from close association with this phenomenal world, for they aspire to elevate the soul to its original spiritual position. They understand that the soul has come into contact with matter only by a freak arrangement. Therefore, although their ears, eyes, and other senses are involved in this phenomenal world, the sages refrain from material activities.

Renunciation Through Wisdom 2.2:

The shortsighted karmīs do not want to know of any broader issues concerning themselves or their world; they are simply tethered to their home and bodily cares. And those leaders who foster the people's sensual lives are bigger fools and rascals than the ordinary karmīs. Therefore they never come in contact with the Bhagavad-gītā or Lord Kṛṣṇa. The word surrender means nothing to them. People who do not surrender to the Supreme Lord are called narādhama, "the lowest of men." Such men fritter away their human lives, behaving like animals. In other words, when a person does not use this rare human birth to achieve its actual purpose but wastes it in degraded activities, he is called a narādhama.

Renunciation Through Wisdom 2.13:

The impersonalists and empiric philosophers consider the unalloyed devotees of the Lord sentimental fools, and thus they deride them. This is a big offense. Such offences cause the impersonalists and pseudo-devotees to slowly become demoniac. Having lost good sense and a stable mind, they gradually develop animosity toward the Supreme Lord and find all their life's endeavors reduced to suffering and futility. If one of these deluded demoniac impersonalists comes in contact with a pure devotee and by his mercy regains his lost insight, then he can begin to understand that the pure devotees he offended are exchanging spiritual mellows with Lord Kṛṣṇa and are thus forever free from ignorance and illusion. The impersonalists must understand that the Supreme Lord, acting from within as the Supersoul, removes all ignorance from the devotee's heart.

Narada-bhakti-sutra (sutras 1 to 8 only)

Narada Bhakti Sutra 4, Purport:

The part-and-parcel living entities are entangled in the conditioned life of material existence. Because of their diverse activities they are wandering all over the universe, transmigrating from one body to another and undergoing various miseries. But when a fortunate living entity somehow comes in contact with a pure devotee of the Lord and engages in devotional service, he enters upon the path of perfection. If someone engages in devotional service in all seriousness, the Lord instructs him in two ways—through the pure devotee and from within—so that he can advance in devotional service. By cultivating such devotional service, he becomes perfect.

Page Title:Come in contact (Books)
Compiler:Visnu Murti, Serene, Labangalatika
Created:08 of Aug, 2011
Totals by Section:BG=8, SB=37, CC=19, OB=28, Lec=0, Con=0, Let=0
No. of Quotes:92