Constitute (CC and Other Books)

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CC Preface and Introduction

CC Foreword:

The notes of Murāri Gupta form the basis of the Ādi-līlā, and Svarūpa Dāmodara's diary provides the details for the Madhya- and Antya-līlās.

The first twelve chapters of the Ādi-līlā constitute the preface for the entire work. By referring to Vedic scriptural evidence, Kṛṣṇadāsa Kavirāja establishes that Caitanya Mahāprabhu is the avatāra (incarnation) of God for the Age of Kali—the current epoch, which began five thousand years ago and is characterized by materialism, hypocrisy, and dissension. The author also proves that Caitanya Mahāprabhu is identical to Lord Kṛṣṇa and explains that He descends to liberally grant the fallen souls of this degraded age pure love of God by propagating saṅkīrtana—literally, "congregational glorification of God"—especially by organizing massive public chanting of the mahā-mantra: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

CC Preface:

The teachings of Lord Caitanya can help the members of human society stop such unnecessary and temporary activities and be elevated to the topmost platform of spiritual activities, which begin after liberation from material bondage. Such liberated activities in Kṛṣṇa consciousness constitute the goal of human perfection. The false prestige one acquires by attempting to dominate material nature is illusory. Illuminating knowledge can be acquired by studying the teachings of Lord Caitanya, and by such knowledge one can advance in spiritual existence.

Everyone has to suffer or enjoy the fruits of his activity; no one can check the laws of material nature that govern such things. As long as one is engaged in fruitive activity, one is sure to be baffled in the attempt to attain the ultimate goal of life.

CC Introduction:

The Vedas inform us that beyond this cosmic manifestation there are extensive planets in the spiritual sky. This material manifestation is regarded as only a small portion of the total creation. The material manifestation includes not only this universe but innumerable others as well, but all the material universes combined constitute only one fourth of the total creation. The remaining three fourths is situated in the spiritual sky. In that sky innumerable planets float, and these are called Vaikuṇṭhalokas. In every Vaikuṇṭhaloka, Nārāyaṇa presides with His four expansions: Saṅkarṣaṇa, Pradyumna, Aniruddha and Vāsudeva. This Saṅkarṣaṇa, states Kṛṣṇadāsa Kavirāja in the eighth verse of the Caitanya-caritāmṛta, is Lord Nityānanda.

CC Introduction:

We cannot imagine, however, the duration of one breath of Mahā-Viṣṇu, for within one breath all the universes are created and annihilated. This is stated in the Brahma-saṁhitā. Lord Brahmā lives only for the duration of one breath, and according to our time scale 4,320,000,000 years constitute only twelve hours for Brahmā, and Brahmā lives one hundred of his years. Yet the whole life of Brahmā is contained within one breath of Mahā-Viṣṇu. Thus it is not possible for us to imagine the breathing power of Mahā-Viṣṇu, who is but a partial manifestation of Lord Nityānanda. This the author of the Caitanya-caritāmṛta explains in the ninth verse.

In the tenth and eleventh verses Kṛṣṇadāsa Kavirāja describes Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu, successive plenary expansions of Mahā-Viṣṇu. Brahmā appears upon a lotus growing from the navel of Garbhodakaśāyī Viṣṇu, and within the stem of that lotus are so many planetary systems.

CC Adi-lila

CC Adi 1.51, Purport:

There is nothing in existence not related to Śrī Kṛṣṇa. In a sense, there is nothing but Śrī Kṛṣṇa, and yet nothing is Śrī Kṛṣṇa save and except His primeval personality. This knowledge constitutes a complete transcendental science, and Viṣṇu wanted to give Brahmājī full knowledge about that science. The mystery of this knowledge culminates in personal attachment to the Lord, with a resulting effect of detachment from anything "non-Kṛṣṇa." There are nine alternative transcendental means of attaining this stage: hearing, chanting, remembering, serving the lotus feet of the Lord, worshiping, praying, assisting, fraternizing with the Lord, and sacrificing everything for Him. These are different parts of the same devotional service, which is full of transcendental mystery.

CC Adi 1.56, Purport:

The reciprocation between friends is called sakhya, the affection of a parent for a child is known as vātsalya, and the affairs of conjugal love constitute mādhurya. These five relationships in the material world are distorted reflections of the original, pure sentiments, which should be understood and perfected in relationship with the Supreme Personality of Godhead under the guidance of a bona fide spiritual master. In the material world the perverted rasas bring frustration. If these rasas are reestablished with Lord Kṛṣṇa, the result is eternal, blissful life.

From this and the preceding three verses of the Caitanya-caritāmṛta, which have been selected from Śrīmad-Bhāgavatam, the missionary activities of Lord Caitanya can be understood. Śrīmad-Bhāgavatam has eighteen thousand verses, which are summarized in the four verses beginning with aham evāsam evāgre (53) and concluding with yat syāt sarvatra sarvadā (56). In the first of these verses (53) the transcendental nature of Lord Kṛṣṇa, the Supreme Personality of Godhead, is explained. The second verse (54) further explains that the Lord is detached from the workings of the material energy, māyā.

CC Adi 3.7, Translation:

We know that there are four ages (yugas), namely Satya, Tretā, Dvāpara and Kali. These four together constitute one divya-yuga.

CC Adi 3.8, Translation:

Seventy-one divya-yugas constitute one manv-antara. There are fourteen manv-antaras in one day of Brahmā.

CC Adi 5.41, Translation:

Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha constitute this second quadruple. They are purely transcendental.

CC Adi 5.98, Purport:

The fourteen worlds are enumerated in Śrīmad-Bhāgavatam, Second Canto, Fifth Chapter. The upper planetary systems are (1) Bhū, (2) Bhuvar, (3) Svar, (4) Mahar, (5) Janas, (6) Tapas and (7) Satya. The seven lower planetary systems are (1) Tala, (2) Atala, (3) Vitala, (4) Nitala, (5) Talātala, (6) Mahātala and (7) Sutala. The lower planets as a whole are called Pātāla. Among the upper planetary systems, Bhū, Bhuvar and Svar constitute Svargaloka, and the rest are called Martya. The entire universe is thus known as Triloka.

CC Adi 7.6, Purport:

He is the personified spiritual bliss of sac-cid-ānanda-vigraha (Bs. 5.1). His body is transcendental and full of ecstasy in devotional service. Śrī Caitanya Mahāprabhu is therefore called bhakta-rūpa (the form of a devotee), and Śrī Nityānanda Prabhu is called bhakta-svarūpa (the expansion of a devotee). Śrī Advaita Prabhu, the incarnation of a devotee, is viṣṇu-tattva and belongs to the same category. There are also different types of bhaktas, or devotees, on the platforms of neutrality, servitude, friendship, parenthood and conjugal love. Devotees like Śrī Dāmodara, Śrī Gadādhara and Śrī Rāmānanda are different energies. This confirms the Vedic sūtra parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). All these bhakta subjects taken together constitute Śrī Caitanya Mahāprabhu, who is Kṛṣṇa Himself.

CC Adi 7.92, Purport:

The spiritual master authorizes such a devotee to deliver fallen souls in all parts of the world. Those who are not advanced prefer to chant the Hare Kṛṣṇa mantra in a solitary place.” Such activities constitute, in the language of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, a type of cheating process in the sense that they imitate the activities of exalted personalities like Haridāsa Ṭhākura. One should not attempt to imitate such exalted devotees. Rather, everyone should endeavor to preach the cult of Śrī Caitanya Mahāprabhu in all parts of the world and thus become successful in spiritual life. One who is not very expert in preaching may chant in a secluded place, avoiding bad association, but for one who is actually advanced, preaching and meeting people who are not engaged in devotional service are not disadvantages.

CC Adi 7.118, Purport:

In the Bhagavad-gītā it is explained that the five elements earth, water, fire, air and ether constitute the gross energy of the Absolute Truth and that there are also three subtle energies, namely, the mind, intelligence and false ego, or identification with the phenomenal world. Thus the entire cosmic manifestation is divided into eight energies, all of which are inferior. As explained in the Bhagavad-gītā (mama māyā duratyayā (BG 7.14)), the inferior energy, known as māyā, is so strong that although the living entity does not belong to this energy, due to the superior strength of the inferior energy the living entity (jīva-bhūta) forgets his real position and identifies with it. Kṛṣṇa says distinctly that beyond the material energy there is a superior energy which is known as the jīva-bhūta, or living entities. When in contact with the material energy, this superior energy conducts all the activities of the entire material, phenomenal world.

CC Adi 7.119, Purport:

"Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies." The separated energy acts as if it were independent, but here it is said that although such energies are certainly factual, they are not independent but merely separated.

The separated energy can be understood from a practical example. I compose books by speaking into a dictaphone, and when the dictaphone is replayed, it appears that I am speaking personally, but actually I am not. I spoke personally, but then the dictaphone tape, which is separate from me, acts exactly like me. Similarly, the material energy originally emanates from the Supreme Personality of Godhead, but it acts separately, although the energy is supplied by the Lord. This is also explained in the Bhagavad-gītā (9.10): mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram. "This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings."

CC Adi 7.128, Purport:

Without oṁkāra, no Vedic mantra is successful. The Gosvāmīs therefore declare that praṇava (oṁkāra) is the complete representation of the Supreme Personality of Godhead, and they have analyzed oṁkāra in terms of its alphabetical constituents as follows:

a-kāreṇocyate kṛṣṇaḥ sarva-lokaika-nāyakaḥ

u-kāreṇocyate rādhā ma-kāro jīva-vācakaḥ

Oṁkāra is a combination of the letters a, u and m. A-kāreṇocyate kṛṣṇaḥ: the letter a (a-kāra) refers to Kṛṣṇa, who is sarva-lokaika-nāyakaḥ, the master of all living entities and planets, material and spiritual. Nāyaka means "leader." He is the supreme leader (nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13)). The letter u (u-kāra) indicates Śrīmatī Rādhārāṇī, the pleasure potency of Kṛṣṇa, and m (ma-kāra) indicates the living entities (jīvas).

CC Adi 9.43, Purport:

Even if one is not able to go back to Godhead in one life, the Vedic civilization at least gives one the opportunity to be promoted to the higher planetary systems, where the demigods live, and not glide down again to animal life. At present, people do not understand this knowledge, although it constitutes a great science, for they are uneducated and trained not to accept it. This is the horrible condition of modern human society. As such, the Kṛṣṇa consciousness movement is the only hope to direct the attention of intelligent men to a greater benefit in life.

CC Adi 10.61, Translation:

The sons, servants and family members of Śivānanda Sena constituted a subbranch. They were all sincere servants of Lord Śrī Caitanya Mahāprabhu.

CC Adi 17.281, Translation:

“Once Lord Śrī Kṛṣṇa playfully manifested Himself as Nārāyaṇa, with four victorious hands and a very beautiful form. When the gopīs saw this exalted form, however, their ecstatic feelings were crippled. Even a learned scholar, therefore, cannot understand the gopīs' ecstatic feelings, which are firmly fixed upon the original form of Lord Kṛṣṇa as the son of Nanda Mahārāja. The wonderful feelings of the gopīs in ecstatic parama-rasa with Kṛṣṇa constitute the greatest mystery in spiritual life.”

CC Adi 17.328, Translation:

Thus there are seventeen varieties of subjects in the first canto, which is known as the Ādi-līlā. Twelve of these constitute the preface of this scripture.

CC Madhya-lila

CC Madhya 1.41, Purport:

There are different types of millenniums and incarnations for those millenniums. The categories called āveśa, prābhava, vaibhava and para constitute different situations for the different incarnations. According to specific pastimes, the names are spiritually empowered. There are also descriptions of the difference between the powerful and the power, and the inconceivable activities of the Supreme Lord.

Śrī Kṛṣṇa is the original Supreme Personality of Godhead, and no one is greater than Him. He is the source of all incarnations. In the Laghu-bhāgavatāmṛta there are descriptions of His partial incarnations, a description of the impersonal Brahman effulgence (actually the bodily effulgence of Śrī Kṛṣṇa), the superexcellence of Śrī Kṛṣṇa's pastimes as an ordinary human being with two hands and so forth. There is nothing to compare with the two-armed form of the Lord. In the spiritual world (vaikuṇṭha-jagat) there is no distinction between the owner of the body and the body itself.

CC Madhya 3.76, Translation:

Śrī Advaita Ācārya said, "The amount of food that three people can eat does not constitute even a morsel for You. In proportion to that, these edibles are not even five morsels of food for You."

CC Madhya 4.178, Purport:

When the living entity feels spiritual separation from Kṛṣṇa (kṛṣṇa-viraha), he has achieved the prime success of life. When one becomes disinterested in material things, he is simply experiencing the other side of attraction for material things. However, feeling separation from Kṛṣṇa and engaging in the service of the Lord to fulfill His mission constitute the best example of love of Kṛṣṇa. Śrī Caitanya Mahāprabhu wanted to point out this intense love of Kṛṣṇa exhibited by Mādhavendra Purī. All Caitanya Mahāprabhu's devotees later followed in the footsteps of Mādhavendra Purī, serving the Lord without personal considerations.

CC Madhya 6.104, Translation:

""The Lord (in the incarnation of Gaurasundara) has a golden complexion. Indeed, His entire body, which is very nicely constituted, is like molten gold. Sandalwood pulp is smeared all over His body. He will take the fourth order of spiritual life (sannyāsa) and will be very much self-controlled. He will be distinguished from Māyāvādī sannyāsīs in that He will be fixed in devotional service and will spread the saṅkīrtana movement.""

CC Madhya 6.158, Purport:

According to the verdict of all Vedic literature, the Supreme Personality of Godhead, the living entity and the illusory energy (this material world) constitute the subject matter of knowledge. Everyone should try to understand the relationship between them. First of all, one should try to understand the nature of the Supreme Personality of Godhead. From the śāstras we understand that the nature of the Supreme Personality of Godhead is the sum total of eternity, bliss and knowledge. As stated in verse 154 (viṣṇu-śaktiḥ parā proktā (CC Madhya 6.154)), the Supreme Personality of Godhead is the reservoir of all potencies, and His potencies are all spiritual.

CC Madhya 6.173, Purport:

The living entity is the eternal servant of Kṛṣṇa. Being part and parcel of the Lord, he is constitutionally pure, but due to his contact with material energy, he identifies himself with either the gross or the subtle material body. Such identification is certainly false and constitutes the genuine platform of the theory of illusion. The living entity is eternal: he can never be subjected to the limits of time, as are his gross and subtle bodies. The cosmic manifestation is never false, but it is subject to change by the influence of the time factor. For a living entity to accept this cosmic manifestation as the field for his sense enjoyment is certainly illusory. This material world is the manifestation of the material energy of the Lord. This is explained by Kṛṣṇa in the Bhagavad-gītā (7.4):

CC Madhya 6.173, Purport:

"Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies."

The material world is the inferior energy of the Supreme Personality of Godhead, but it is not a fact that the Supreme Lord has been transformed into this material world. The Māyāvādī philosophers, devoid of true understanding, have confused the theory of illusion and the theory of the cosmic manifestation by word jugglery. The theory of illusion can be applied to a person who identifies himself with the body. The living entity is the superior energy of the Supreme Lord, and the material world is the inferior energy. Both, however, are prakṛti (energy). Although the energies are simultaneously one with the Lord and different from Him, the Lord never loses His personal form due to the transformation of His different energies.

CC Madhya 8.166, Purport:

Her ornaments embody the natural symptoms of ecstasy—trembling, tears, jubilation, stunning, perspiration, faltering of the voice, bodily redness, madness and dullness. In this way Her entire body is bedecked with these nine different jewels. Over and above this, the beauty of Her body is enhanced by Her transcendental qualities, which constitute the flower garland hanging on Her body. The ecstasy of love for Kṛṣṇa is known as dhīrā and adhīrā, sober and restless. Such ecstasy constitutes the covering of Śrīmatī Rādhārāṇī’s body, and it is adorned by camphor. Her transcendental anger toward Kṛṣṇa is embodied as the arrangement of the hair on Her head, and the tilaka of Her great fortune shines on Her beautiful forehead. Śrīmatī Rādhārāṇī’s earrings are the holy names of Kṛṣṇa, as well as the hearing of His name and fame. Her lips are always reddish due to the betel nut of ecstatic affection for Kṛṣṇa.

CC Madhya 8.166, Purport:

Rādhārāṇī’s earrings are the holy names of Kṛṣṇa, as well as the hearing of His name and fame. Her lips are always reddish due to the betel nut of ecstatic affection for Kṛṣṇa. The black ointment around Her eyes is Her tricky behavior with Kṛṣṇa brought about by love. Her joking with Kṛṣṇa and gentle smiling constitute the camphor with which She is perfumed. She sleeps in Her room with the aroma of pride, and when She lies down in Her bed, the transcendental variety of Her loving ecstasies is like a jeweled locket in the midst of Her necklace of separation. Her transcendental breasts are covered by Her sari in the form of affection and anger toward Kṛṣṇa. She has a stringed instrument known as a kacchapī-vīṇā, which is the fame and fortune that actually dries up the faces and breasts of the other gopīs. She always keeps Her hands on the shoulder of Her gopī friend, who represents Her youthful beauty, and although She is highly qualified with so many spiritual assets, She is nonetheless affected by the Cupid known as Kṛṣṇa.

CC Madhya 8.172, Translation:

“Craftiness and covered anger constitute the arrangement of Her hair. The quality of anger due to jealousy is the silk garment covering Her body.

CC Madhya 8.173, Translation:

“Her attachment for Kṛṣṇa is the reddish color of betel nuts on Her brilliant lips. Her double-dealings in loving affairs constitute the black ointment around Her eyes.

CC Madhya 8.175, Translation:

“Also ornamenting Her body are the twenty kinds of ecstatic symptoms beginning with kila-kiñcita. Her transcendental qualities constitute the flower garland hanging in fullness over Her body.

CC Madhya 8.215, Purport:

Material lust cannot be engaged in the service of the Lord, for it is applicable to materialists, not to Kṛṣṇa. Only prema, or love of Godhead, is applicable for the satisfaction of Kṛṣṇa. Prema is full service rendered unto the Lord. The lusty affairs of the gopīs actually constitute the topmost love of Godhead because the gopīs never act for their own personal satisfaction. They are simply pleased by engaging other gopīs in the service of the Lord. The gopīs derive more transcendental pleasure from indirectly engaging other gopīs in the service of Kṛṣṇa than from engaging in His service themselves. That is the difference between material lust and love of Godhead. Lust applies to the material world, and love of Godhead applies only to Kṛṣṇa.

CC Madhya 8.274, Purport:

"Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies."

Actually nothing is separate from Kṛṣṇa. When a devotee sees a tree, he knows that the tree is a combination of two energies—material and spiritual. The inferior energy, which is material, forms the body of the tree; however, within the tree is the living entity, the spiritual spark, which is part and parcel of Kṛṣṇa. This is the superior energy of Kṛṣṇa within this world. Whatever living thing we see is simply a combination of these two energies. When an advanced devotee thinks of these energies, he immediately understands that they are manifestations of the Supreme Lord.

CC Madhya 9.102, Translation:

Śrī Caitanya Mahāprabhu told the brāhmaṇa, "Indeed, you are an authority in the reading of the Bhagavad-gītā. Whatever you know constitutes the real purport of the Bhagavad-gītā."

CC Madhya 9.150, Translation:

“"Once Lord Śrī Kṛṣṇa playfully manifested Himself as Nārāyaṇa, with four victorious hands and a very beautiful form. When the gopīs saw this exalted form, however, their ecstatic feelings were crippled. A learned scholar, therefore, cannot understand the gopīs" ecstatic feelings, which are firmly fixed upon the original form of Lord Kṛṣṇa as the son of Nanda Mahārāja. The wonderful feelings of the gopīs in ecstatic parama-rasa with Kṛṣṇa constitute the greatest mystery in spiritual life.’”

CC Madhya 9.256, Translation:

The ācārya replied, “When the activities of the four castes and the four āśramas are dedicated to Kṛṣṇa, they constitute the best means whereby one can attain the highest goal of life.

CC Madhya 9.259-260, Translation:

“"This process entails hearing, chanting and remembering the holy name, form, pastimes, qualities and entourage of the Lord, offering service according to the time, place and performer, worshiping the Deity, offering prayers, always considering oneself the eternal servant of Kṛṣṇa, making friends with Him and dedicating everything unto Him. These nine items of devotional service, when directly offered to Kṛṣṇa, constitute the highest attainment of life. This is the verdict of the revealed scriptures."

CC Madhya 11.37, Purport:

Here it is said that the living entity is the passenger riding in the chariot of the body, which is offered by material nature. The intelligence is the charioteer, the mind constitutes the reins controlling the horses, and the senses are the horses. Thus the living entity is the false enjoyer of the material world.

One who is advanced in Kṛṣṇa consciousness can control the mind and intelligence and in this way rein in the horses, the senses, even though they are very powerful. One who can control the senses by his mind and intelligence can very easily approach the Supreme Personality of Godhead, or Viṣṇu, who is the ultimate goal of life. Tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. Those who are actually advanced approach Lord Viṣṇu, their ultimate goal. Such people are never captivated by Lord Viṣṇu's external energy, the material world.

CC Madhya 12.204, Purport:

After the bathing ceremony of Lord Jagannātha, during the fortnight before the Ratha-yātrā ceremony, the body of Lord Jagannātha, having been washed, needs repainting. This is known as aṅga-rāga. The Netrotsava festival, performed gorgeously in the early morning of the Nava-yauvana day, constitutes the life and soul of the devotees.

CC Madhya 14.8, Purport:

These verses from Śrīmad-Bhāgavatam, Canto Ten, Chapter Thirty-one, constitute what is known as the Gopī-gīta.

CC Madhya 14.228, Translation:

“"The anklets on the damsels of Vraja-bhūmi are made of cintāmaṇi stone. The trees are wish-fulfilling trees, and they produce flowers with which the gopīs decorate themselves. There are also wish-fulfilling cows (kāma-dhenus), which deliver unlimited quantities of milk. These cows constitute the wealth of Vṛndāvana. Thus Vṛndāvana"s opulence is blissfully exhibited.’”

CC Madhya 15.107, Purport:

"The process of devotional service entails hearing, chanting and remembering the holy name, form, pastimes, qualities and entourage of the Lord, offering service according to the time, place and performer, worshiping the Deity, offering prayers, always considering oneself the eternal servant of Kṛṣṇa, making friends with Him and dedicating everything unto Him. These nine items of devotional service, when directly offered to Kṛṣṇa, constitute the highest attainment of life. This is the verdict of the revealed scriptures."

As for being freed from all sinful reactions by chanting the holy name of Kṛṣṇa only once, one must chant the holy name without committing any offenses. Then chanting one name is sufficient to rescue a living being from all sinful reactions.

CC Madhya 15.108, Purport:

""In the morning, afternoon and evening one should worship the Deity, chant the Hare Kṛṣṇa mantra, offer oblations, perform a fire sacrifice and feed the brāhmaṇas. These five activities constitute puraścaryā. To attain full success when taking initiation from the spiritual master, one should first perform these puraścaryā processes.""

The word puraḥ means "before," and caryā means "activities." Due to the necessity of these activities, we do not immediately initiate disciples in the International Society for Krishna Consciousness. For six months, a candidate for initiation must first attend ārati and classes in the śāstras, practice the regulative principles and associate with other devotees. When one is actually advanced in the puraścaryā-vidhi, he is recommended by the local temple president for initiation. It is not that anyone can be suddenly initiated without meeting the requirements. When one is further advanced by chanting the Hare Kṛṣṇa mantra sixteen rounds daily, following the regulative principles and attending classes, he receives the sacred thread (brahminical recognition) after the second six months.

CC Madhya 15.175, Translation:

“The entire spiritual world constitutes the unlimited opulence of Kṛṣṇa, and there are innumerable Vaikuṇṭha planets there. The Causal Ocean is considered the surrounding waters of Vaikuṇṭhaloka.

CC Madhya 15.179, Purport:

Since everyone can be liberated in this way, one may conclude that it is according to the sweet will of the devotee whether the material world exists or does not exist. Ultimately, however, it is not the sweet will of the devotee but the will of the Supreme Personality of Godhead, who, if He so desires, can completely annihilate the material creation. There is no loss on His part. The owner of millions of cows does not consider the loss of one she-goat. Similarly, Lord Kṛṣṇa is the proprietor of both the material and spiritual universes. The material world constitutes only one-fourth of His creative energy. If, according to the desire of the devotee, the Lord completely destroys the creation, He is so opulent that He will not mind the loss.

CC Madhya 15.277, Purport:

The Absolute Truth is realized in three phases—impersonal Brahman, Paramātmā and the Supreme Personality of Godhead, Bhagavān. All of these are one and the same truth, but Brahman, Paramātmā and Bhagavān constitute three different features. Whoever understands Brahman is called a brāhmaṇa, and when a brāhmaṇa engages in the Lord's devotional service, he is called a Vaiṣṇava. Unless one comes to understand the Supreme Personality of Godhead, his realization of impersonal Brahman is imperfect. A brāhmaṇa can chant the Hare Kṛṣṇa mantra on the platform of nāmābhāsa, but not on the platform of pure vibration. When a brāhmaṇa engages in the Lord's service, fully understanding his eternal relationship, his devotional service is called abhidheya. When one attains that stage, he is called a bhāgavata, or Vaiṣṇava.

CC Madhya 19.152, Purport:

Bhakti-latā-bīja means "the seed of devotional service." Everything has an original cause, or seed. For any idea, program, plan or device, there is first of all the contemplation of the plan, and that is called the bīja, or seed. The methods, rules and regulations by which one is perfectly trained in devotional service constitute the bhakti-latā-bīja, or seed of devotional service. This bhakti-latā-bīja is received from the spiritual master by the grace of Kṛṣṇa. Other seeds, called anyābhilāṣa-bīja, include karma-bīja and jñāna-bīja. If one is not fortunate enough to receive the bhakti-latā-bīja from the spiritual master, he instead cultivates such seeds as karma-bīja, jñāna-bīja, or political, social or philanthropic bījas. However, the bhakti-latā-bīja is different from these other bījas. The bhakti-latā-bīja can be received only through the mercy of the spiritual master. Therefore one has to satisfy the spiritual master to get the bhakti-latā-bīja (yasya prasādād bhagavat-prasādaḥ **). The bhakti-latā-bīja is the origin of devotional service.

CC Madhya 20.174, Purport:

There is also a vaibhava division, in which there are twenty-four forms, including the second Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. For each of these, there are three forms; therefore there are twelve forms altogether. These twelve forms constitute the predominant names for the twelve months of the year as well as the twelve tilaka marks on the body. Each of the four Personalities of Godhead expands into two other forms; thus there are eight forms, such as Puruṣottama, Acyuta, etc. The four forms (Vāsudeva, etc.), the twelve (Keśava, etc.), and the eight (Puruṣottama, etc.) all together constitute twenty-four forms. The forms are differently named in accordance with the placement of the weapons They hold in Their four hands.

CC Madhya 20.207, Translation:

“All these twenty-four forms constitute the chief prābhava-vilāsa pastime forms of the Lord. They are named differently according to the position of the weapons in Their hands.

CC Madhya 20.273, Purport:

"Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies." Thus the material elements also come from the body of the Supreme Personality of Godhead, but they are a different type of energy from the living entities. Although the living entities also come from the Lord's body, they are categorized as a superior energy:

apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām

jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat

"Besides this inferior nature, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature." (BG 7.5) The inferior energy, matter, cannot act without the superior energy. All these things are very clearly explained in the Vedas. The materialistic theory that life develops from matter is incorrect. Life and matter come from the supreme living entity; therefore, being the source of both, that supreme living entity, Kṛṣṇa, is described in the Vedānta-sūtra as janmādy asya yataḥ (SB 1.1.1) (1.1), or the original source of everything, sarva-kāraṇa-kāraṇam (Bs. 5.1). This is further explained in the following verse.

CC Madhya 25.283, Translation:

The Caitanya-caritāmṛta pastimes of Lord Śrī Caitanya Mahāprabhu constitute a very secret literature. It is the life and soul of all devotees. Those who are not fit to relish this literature, who are envious like hogs and pigs, will certainly not adore it. However, this will not harm my attempt. These pastimes of Lord Śrī Caitanya Mahāprabhu will certainly please all saintly people who have clear hearts. They will certainly enjoy it. We wish that this will enhance their enjoyment more and more.

CC Antya-lila

CC Antya 3.255, Purport:

The kalpa is explained in the Bhagavad-gītā (8.17): sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ. One day of Brahmā is called a kalpa. A yuga, or mahā-yuga, consists of 4,320,000 years, and one thousand such mahā-yugas constitute one kalpa. The author of Śrī Caitanya-caritāmṛta says that if one does not take advantage of the Kṛṣṇa consciousness movement of Śrī Caitanya Mahāprabhu, he cannot be delivered for millions of such kalpas.

CC Antya 8.77, Translation:

“The two kinds of activities rejected in the revealed scriptures constitute his daily affairs.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Preface:

The teachings of Lord Caitanya can help human society stop such unnecessary and temporary activities. By these teachings, humanity can be elevated to the topmost platform of spiritual activity. These spiritual activities actually begin after liberation from material bondage. Such liberated activities in Kṛṣṇa consciousness constitute the goal of human perfection. The false prestige one acquires by attempting to dominate material nature is illusory. Illuminating knowledge can be acquired from the teachings of Lord Caitanya, and by such knowledge one can advance in spiritual existence.

Everyone has to suffer or enjoy the fruits of his activity; no one can check the laws of material nature which govern such things. As long as one is engaged in “‘O My Lord, O Kṛṣṇa, son of Mahārāja Nanda, I am Your eternal servant, but because of My own fruitive acts I have fallen into this horrible ocean of nescience. Now please be causelessly merciful to Me.

Teachings of Lord Caitanya, Chapter Intoduction:

We cannot imagine, however, the duration of one breath of the Mahā-Viṣṇu, for within one breath all of the universes are created and annihilated. Lord Brahmā only lives for the duration of one breath, and according to our time scale 4,320,000,000 years constitute only twelve hours of Brahmā, and Brahmā lives one hundred of his years. Yet the whole life of Brahmā is contained within one breath of the Mahā-Viṣṇu. Thus it is not possible for us to imagine the breathing power of the Supreme Lord. That Mahā-Viṣṇu is but a partial manifestation of Kṛṣṇa.

Thus Kṛṣṇadāsa Kavirāja Gosvāmī discusses Lord Caitanya Mahāprabhu as Śrī Kṛṣṇa Himself, the Supreme Personality of Godhead, and Lord Nityānanda as Balarāma, the first expansion of Kṛṣṇa. Advaitācārya, another principal disciple of Lord Caitanya Mahāprabhu's, is accepted as an expansion of the Mahā-Viṣṇu. Thus Advaitācārya is also the Lord, or, more precisely, an expansion of the Lord.

Teachings of Lord Caitanya, Chapter 8:

According to Vedic astrological calculations, the twenty-four hours of a day and night are divided into sixty daṇḍas. The days are again divided into 3,600 palas. The sun disc can be perceived in every sixty palas, and that time constitutes a daṇḍa. Eight daṇḍas make one prahara, and the sun rises and sets with in four praharas. Similarly, four praharas constitute one night, and after that the sun rises. Similarly, all the pastimes of Kṛṣṇa can be seen in any of the universes, just as the sun can be seen in its movement through 3,600 palas.

Lord Kṛṣṇa remains in this universe for only 125 years, but all the pastimes of that period are exhibited in each and every universe. These pastimes include His appearance, His boyhood activities, His youth and His later pastimes up to those pastimes at Dvārakā. Since all these pastimes are present in one or another of the myriad universes at any given time, they are called eternal.

Teachings of Lord Caitanya, Chapter 24:

This verse indicates that everyone should engage in devotional service to the Supreme Lord, who is the maintainer of this whole universe. Everyone is sustained by His mercy; therefore devotional service unto Him constitutes the true religion. The Supreme Personality of Godhead is the eternal form of sac-cid-ānanda, and His effulgence is spread throughout the creation, just as sunshine is spread throughout the solar system. And just as the sun disc is covered by the glaring effulgence of the sunshine, the transcendental form of the Lord is covered by the glaring effulgence called brahmajyoti. Indeed, in this verse it is clearly stated that the eternal, blissful, cognizant form of the Supreme Lord is to be found within the glaring effulgence of the brahmajyoti, which emanates from the body of the Supreme Lord.

Teachings of Lord Caitanya, Chapter 29:

Lord Caitanya then asked Rāmānanda Rāya to proceed further in order to come to the point of conjugal love. Understanding the mind of Lord Caitanya, Rāmānanda Rāya immediately answered that it was indeed conjugal love with Kṛṣṇa that constituted the highest relationship. In other words, intimate relationships with Kṛṣṇa develop from an ordinary conception of the Supreme Personality of Godhead, to the conception of master and servant, and, when this becomes confidential, it develops into a friendly relationship, and when this relationship further develops, it becomes paternal, and when this develops to the highest point of love and affection, it is known as conjugal love with the Supreme Lord. Rāmānanda Rāya quoted another verse from Śrīmad-Bhāgavatam (10.47.60) stating that the transcendental mode of ecstasy exhibited during the rāsa dance between the gopīs and Kṛṣṇa was never relished even by the goddess of fortune, who is always situated on the chest of the Lord in the spiritual kingdom. And what to speak of the experience of ordinary women?

Teachings of Lord Caitanya, Chapter 31:

That transcendental body takes bath three times: first in the water of mercy, second in the water of youthful beauty, and third in the water of youthful luster. After taking bath three times in that way, Her body is covered with shining garments and decorated with Kṛṣṇa's personal beauty, which is compared to cosmetics. Thus Her beauty constitutes the highest artistry. Her body is also decorated with the ornaments of spiritual ecstasy—trembling tears, petrification, perspiration, choking, cessation of all bodily functions due to transcendental pleasure, stumbling, high blood pressure and madness.

The decorative transcendental pleasure potency manifests nine symptoms. Five of these are manifested by the expansion of Her personal beauty, which is adorned with garlands of flowers. Her patient calmness is compared with a covering of cloths which have been cleansed by camphor.

Teachings of Lord Caitanya, Chapter 31:

Now You are wandering in the forest and walking over stones, and we do not know how You are feeling. Since You are our life and soul, the displeasure You undergo in traveling over rough stones is giving us great distress." Such feelings expressed by the damsels of Vraja constitute the highest Kṛṣṇa conscious emotions. Anyone who actually becomes captivated by Kṛṣṇa consciousness approaches this level of the gopīs. There are sixty-four categories of devotional service by performance of which one can rise to the gopīs' stage of unconditional devotion. Affection for Kṛṣṇa on the level of the gopīs is called rāgānuga, spontaneous love. When one enters into a spontaneous loving affair with Kṛṣṇa, there is no need to follow the Vedic rules and regulations.

Teachings of Lord Caitanya, Chapter 31:

In Śrīmad-Bhāgavatam (4.29.50) it is stated that that work which pleases the Supreme Personality of Godhead is the highest work, and that science or knowledge which places one in full Kṛṣṇa consciousness is the highest knowledge. Similarly, Prahlāda Mahārāja, while instructing his childhood friends at school, also stated that hearing of the Lord, chanting, remembering, worshiping, praying, serving, making friends with Kṛṣṇa, and offering everything to Him constituted the highest spiritual knowledge.

"And what is the greatest reputation one can have?" Lord Caitanya asked Rāmānanda Rāya, and Rāmānanda immediately replied that a person reputed to be Kṛṣṇa conscious should be considered the most famous man in the world.

Teachings of Lord Caitanya, Chapter 32:

When Lord Caitanya asked Rāmānanda Rāya what is considered to be the most painful existence, Rāmānanda Rāya replied that separation from a pure devotee constitutes the most painful existence. In other words, when there is no devotee of the Lord present, there is great suffering in society, and association with other people becomes painful. In Śrīmad-Bhāgavatam (3.30.7) it is stated that if one who is bereft of the association of a pure devotee tries to become happy through society, friendship and love devoid of Kṛṣṇa consciousness, he is to be considered in the most distressed condition. In the Fifth Canto of Bṛhad-bhāgavatāmṛta (5.44) it is stated that the association of a pure devotee is more desirable than life itself and that in separation from him one cannot even pass a second happily.

Nectar of Devotion

Nectar of Devotion 21:

When a person is highly educated and acts strictly on moral principles, he is called highly learned. A person conversant in different departments of knowledge is called educated, and because he acts on moral principles, he is called morally stout. Together, these two factors constitute learning.

Kṛṣṇa's receiving education from Sāndīpani Muni is described by Śrī Nārada Muni as follows: "In the beginning, Lord Brahmā and others are like clouds of evaporated water from the great ocean of Kṛṣṇa. In other words, Brahmā first received the Vedic education from Kṛṣṇa, as the clouds receive water from the ocean. That Vedic education or instruction which was spoken by Brahmā to the world was then reposed upon the mountain of Sāndīpani Muni. Sāndīpani Muni's instructions to Kṛṣṇa are like a reservoir of water on the mountain, which flows as a river and goes again to mix with the source, the ocean of Kṛṣṇa."

Nectar of Instruction

Nectar of Instruction Preface:

To achieve the highest success in life by becoming a gosvāmī and then a pure devotee of the Lord, one must follow the instructions known as Upadeśāmṛta, which have been given by Śrīla Rūpa Gosvāmī. Śrīla Rūpa Gosvāmī has given many other books, such as Bhakti-rasāmṛta-sindhu, Vidagdha-mādhava and Lalita-mādhava, but Upadeśāmṛta constitutes the first instructions for neophyte devotees. One should follow these instructions very strictly. Then it will be easier to make one's life successful. Hare Kṛṣṇa.

Nectar of Instruction 2, Purport:

The Supreme Personality of Godhead has three primary energies, or potencies. The first is called antaraṅga-śakti, or the internal potency. The second is called taṭastha-śakti, or the marginal potency. The third is called bahiraṅga-śakti, or the external potency. The living entities constitute the marginal potency, and they are situated between the internal and external Potencies. Being subordinate as eternal servants of the Supreme Personality of Godhead, the jīvātmās, or atomic living entities, must remain under the control of either the internal or external potency. When they are under the control of the internal potency, they display their natural, constitutional activity—namely, constant engagement in the devotional service of the Lord. This is stated in Bhagavad-gītā (9.13):

Nectar of Instruction 4, Purport:

If one really wants to attain the goal of human life, he should associate with devotees of the Kṛṣṇa consciousness movement because it is the only movement that teaches one how to develop love of God. Religion is the special function of human society, and it constitutes the distinction between human society and animal society. Animal society has no church, mosque or religious system. In all parts of the world, however downtrodden human society may be, there is some system of religion. Even tribal aborigines in the jungles also have a system of religion. When a religious system develops and turns into love of God, it is successful. As stated in the First Canto of Śrīmad-Bhāgavatam (1.2.6):

Nectar of Instruction 11, Purport:

If one is thus constantly engaged during his lifetime, after giving up the body he will return back to Godhead to serve Śrī Rādhā in the same way as he contemplated during his life on the banks of Rādhā-kuṇḍa. The conclusion is that to live on the banks of the Rādhā-kuṇḍa and to bathe there daily constitute the highest perfection of devotional service. It is a difficult position to attain, even for great sages and devotees like Nārada. Thus there is no limit to the glory of Śrī Rādhā-kuṇḍa. By serving Rādhā-kuṇḍa, one can get an opportunity to become an assistant of Śrīmatī Rādhārāṇī under the eternal guidance of the gopīs.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

The difficulty lies in the fact that the scientists' conception of antimatter extends only to another variety of material energy, whereas the real antimatter must be entirely antimaterial. Matter as it is constituted is subjected to annihilation, but antimatter—if it is to be free from all material symptoms—must also be free from annihilation, by its very nature. If matter is destructible or separable, antimatter must be indestructible and inseparable. We shall try to discuss these propositions from the angle of authentic scriptural vision.

The most widely recognized scriptures in the world are the Vedas. The Vedas have been divided into four parts: Sāma, Yajur, Ṛg and Atharva. The subject matter of the Vedas is very difficult for a man of ordinary understanding.

Easy Journey to Other Planets 1:

From the Bhagavad-gītā we receive information that the material universe only constitutes a fraction (one fourth) of the creation. Such information is extensively available in the Śrīmad-Bhāgavatam and in other Vedic literatures.

If living energy can be generated in the scientist's laboratory by "the interaction of certain physical and chemical combinations," then why haven't the boastful material scientists been able to manufacture life? They should know definitely that spiritual force is distinct from matter and that such energy is not possible to produce by any amount of material adjustment. At present Russians and Americans are undoubtedly very much advanced in many departments of technological science, but they are still ignorant of the spiritual science. They will have to learn from superior intelligence in order to make a perfect and progressive human society.

Krsna, The Supreme Personality of Godhead

Krsna Book 13:

While Kṛṣṇa and Balarāma were talking, Brahmā returned after a moment's interval (according to the duration of his life). We have information of Lord Brahmā’s duration of life from the Bhagavad-gītā: 1,000 times the duration of the four ages, or 1,000 x 4,320,000 years, constitute Brahmā’s twelve hours. Similarly, one moment of Brahmā’s time is equal to one year of our solar calculation. After one moment of Brahmā’s calculation, Brahmā came back to see the fun caused by his stealing the boys and calves. But he was also afraid that he was playing with fire. Kṛṣṇa was his master, and he had played mischief for fun by taking away His calves and boys. He was really anxious, so he did not stay away very long; he came back after a moment (of his calculation). He saw that all the boys and calves were playing with Kṛṣṇa in the same way as when he had come upon them, although he was confident that he had taken them and made them lie down asleep under the spell of his mystic power.

Krsna Book 24:

The followers of the Kṛṣṇa consciousness movement may therefore collect small rocks or pebbles from Govardhana Hill and worship them at home, because this worship is as good as Deity worship. The form of Kṛṣṇa who began to eat the offerings was separately constituted, and Kṛṣṇa Himself, along with the other inhabitants of Vṛndāvana, offered obeisances to the Deity as well as Govardhana Hill. In offering obeisances to the huge form of Kṛṣṇa and Govardhana Hill, Kṛṣṇa declared, "Just see how Govardhana Hill has assumed this huge form and is favoring us by accepting all the offerings!" Kṛṣṇa also declared at that meeting, "One who neglects the worship of Govardhana-pūjā, as I am personally conducting it, will not be happy. There are many snakes on Govardhana Hill, and persons neglecting the prescribed duty of Govardhana-pūjā will be bitten by these snakes and killed. In order to assure the good fortune of the cows and themselves, all people of Vṛndāvana near Govardhana must worship the hill, as prescribed by Me."

Krsna Book 48:

It is confirmed in the Bhagavad-gītā that the material body is created by Kṛṣṇa's inferior energy, that the living entities—the individual souls—are His parts and parcels, and that the Supersoul is His localized representation. Thus while the material body, the living entity and the Supersoul constitute an individual living being, originally they are all different energies of the one Supreme Lord.

Akrūra continued: "In the material world, You create, maintain and dissolve the whole manifestation by the interactions of the three material qualities, namely goodness, passion and ignorance. But You are not implicated in the activities of those material qualities, for Your supreme knowledge is never overcome like the knowledge of the individual living entity."

Krsna Book 66:

My message to your master: "You are a foolish rascal. I directly call you a rascal, and I refuse to follow your instructions. I shall never give up the symbols of Vāsudeva, especially My disc. I shall use this disc to kill not only you but all your followers also. I shall destroy you and your foolish associates, who merely constitute a society of cheaters and the cheated. O foolish King, you will then have to conceal your face in disgrace, and when your head is severed from your body by My disc, it will be surrounded by meat-eating birds like vultures, hawks and eagles. At that time, instead of becoming My shelter, as you have demanded, you will be subject to the mercy of these lowborn birds. At that time your body will be thrown to the dogs, who will eat it with great pleasure." ”

Krsna Book 85:

Once upon a time, Lord Brahmā became captivated by the beauty of his daughter and was following her, impelled by sex desire. At that time, these six demigods looked at the action of Lord Brahmā with abhorrence. This criticism of Brahma's action by the demigods constituted a great offense on their part, and for this reason they were condemned to take birth as the sons of the demon Hiraṇyakaśipu. These sons of Hiraṇyakaśipu were thereafter put into the womb of mother Devakī, and as soon as they took their birth Kaṁsa killed them one after another. My dear King of the demons, mother Devakī is very anxious to see these six dead sons again, and she is very much aggrieved on account of their early death at the hand of Kaṁsa. I know that all of them are living with you. I have decided to take them with Me to pacify My mother, Devakī.

Krsna Book 87:

The Brahma-saṁhitā, however, clearly describes Brahman: "The living entities, space, time and the material elements like fire, earth, sky, water and mind constitute the total cosmic manifestation, known as Bhūḥ, Bhuvaḥ and Svaḥ, which is manifested by Govinda. It flourishes on the strength of Govinda and after annihilation enters into and is conserved in Govinda." Lord Brahma therefore says, "I worship Lord Govinda, the original personality, the cause of all causes."

The word "Brahman" indicates the greatest of all and the maintainer of everything. The impersonalists are attracted by the greatness of the sky, but because of their poor fund of knowledge they are not attracted by the greatness of Kṛṣṇa. In our practical life, however, we are attracted by the greatness of a person and not by the greatness of a big mountain. Thus the term "Brahman" actually applies to Kṛṣṇa only; therefore in the Bhagavad-gītā Arjuna admitted that Lord Kṛṣṇa is the Parabrahman, or the supreme resting place of everything.

Krsna Book 87:

"The Supreme Lord is the reservoir of all pleasure." All the Vedic scriptures, including the Purāṇas, the Vedas, the Upaniṣads and the Vedānta-sūtra, teach the living entities how to attain the stage of rasa. The Bhāgavatam also says that the statements in the Mahā-Purāṇa (Śrīmad-Bhāgavatam) constitute the essence (rasa) of all Vedic literature. Nigama-kalpa-taror galitaṁ phalam: (SB 1.1.3) the Bhāgavatam is the essence of the ripened fruit of the tree of the Vedic literature.

We understand that with the breathing of the Supreme Personality of Godhead there issued forth the four Vedas, namely the Ṛg Veda, the Yajur Veda, the Sāma Veda and the Atharva Veda, and also the histories like the Mahābhārata and all the Purāṇas, which are considered to be the history of the world. The Vedic histories like the Purāṇas and Mahābhārata are called the fifth Veda.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.7:

The remnants of food offered to the Supreme Lord, known as prasādam, is the best diet for all patients. And to discuss and hear topics glorifying the Supreme Lord, to see the Lord's Deity form and offer worship to Him, and to completely surrender oneself to the Lord—these constitute the greatest medicine, the panacea. These activities are the only secure path to prosperity, whereas other activities will wreak disaster. The practices of devotional service to the Lord can never cause harm to society; rather, they can only usher in an age of opportunities and benedictions. Those who are opportunists and financial speculators should calmly consider these facts.

Renunciation Through Wisdom 2.2:

Earth, water, fire, air, ether, mind, intelligence, and false ego—all together these eight constitute My separated material energies. Besides these, O might-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature. All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both the origin and the dissolution.

Those who cannot understand this truth remain far from the science of devotional service, while those who do understand it are strengthened in their devotional life. Lord Kṛṣṇa is the Supreme Personality of Godhead, the supreme male. So, when the supreme male is present, automatically material nature, his female counterpart, is there to serve Him. Those who falsely pose as the Supreme Person claim to have the material nature at their disposal and conclude that nature is no longer at Lord Kṛṣṇa's beck and call. Naturally this is absurd, and only fools will make such a claim.

Renunciation Through Wisdom 5.1:

This is futile. All objects in the material world are meant not for our enjoyment or gratification but for the Lord's service. This is the mood of one in transcendental consciousness, or superconsciousness. And all activities performed in this consciousness constitute true renunciation, or yukta-vairāgya, as opposed to false renuniciation, or phalgu-vairāgya. By instructing Arjuna to act in this way, the Supreme Lord has ordered us to do so as well. It is our duty to execute His instruction. Whatever the result may be, we must be convinced that all such activities are all-auspicious. As the Lord says in the Bhagavad-gītā (9.28):

Renunciation Through Wisdom 5.1:

Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune. The intricacies of action are very hard to understand. Therefore one should know what action is, what forbidden action is, and what inaction is.

The confidential truth about what constitutes good action is almost impenetrable. Some hold that good action consists of executing one's social responsibilities. This is what common men generally understand by good action. But a few verses after the ones quoted above, Lord Kṛṣṇa uses the phrase brahma-karma to describe good action, and the word brahma points to Brahman. Therefore some say work done on the platform of Brahman is good action. Others say that good action includes works beneficial for the self, the society, the nation, and humanity at large.

Message of Godhead

Message of Godhead 1:

According to such leaders, the material body is the actual self, understanding everything that pertains to the body constitutes self-realization, and we have no more duty than satisfying the senses of the body and maintaining it by all means. According to these leaders, God and philosophical approaches to Him are merely leisure pursuits or parlor games to exercise the brain. By such discussions, however, the world does not gain anything of substance.

So Marshal Arjuna pretended to display weakness, placing himself in the category of ordinary people who are illusioned in the material world. And by this action of his, Marshal Arjuna helped in the manifestation of Bhagavad-gītā from the transcendental lips of the Personality of Godhead. Whenever the Personality of Godhead descends to this mortal world, He is accompanied by His confidential servants. Marshal Arjuna is the eternal, confidential servant of the Personality of Godhead, Śrī Kṛṣṇa, and thus the philosophy of Bhagavad-gītā was taught to him directly for the benefit of the people in general.

Sri Isopanisad

Sri Isopanisad 14, Purport:

The material creation is made possible by this energy, which covers the living entities with ignorance (avidyā) and induces them to perform fruitive activities. Yet there is another part of the Lord's superior energy that is different from both this material, inferior energy and the living entities. That superior energy constitutes the eternal, deathless abode of the Lord. This is confirmed in the Bhagavad-gītā (8.20):

paras tasmāt tu bhāvo 'nyo

'vyakto 'vyaktāt sanātanaḥ

yaḥ sa sarveṣu bhūteṣu

naśyatsu na vinaśyati

All the material planets—upper, lower and intermediate, including the sun, moon and Venus—are scattered throughout the universe. These planets exist only during the lifetime of Brahmā. Some lower planets, however, are vanquished after the end of one day of Brahmā and are again created during the next day of Brahmā. On the upper planets, time is calculated differently. One of our years is equal to only twenty-four hours, or one day and night, on many of the upper planets.

Sri Isopanisad 14, Purport:

On the upper planets, time is calculated differently. One of our years is equal to only twenty-four hours, or one day and night, on many of the upper planets. The four ages of earth (Satya, Tretā, Dvāpara and Kali) last only twelve thousand years according to the time scale of the upper planets. Such a length of time multiplied by one thousand constitutes one day of Brahmā, and one night of Brahmā is the same. Such days and nights accumulate into months and years, and Brahmā lives for one hundred such years. At the end of Brahmā's life, the complete universal manifestation is vanquished.

Sri Isopanisad 16, Purport:

The sun and its rays are one and the same qualitatively. Similarly, the Lord and the living entities are one and the same in quality. The sun is one, but the molecules of the sun's rays are innumerable. The sun's rays constitute part of the sun, and the sun and its rays conjointly constitute the complete sun. Within the sun itself resides the sun-god, and similarly within the supreme spiritual planet, Goloka Vṛndāvana, from which the brahmajyoti effulgence is emanating, the Lord enjoys His eternal pastimes, as verified in the Brahma-saṁhitā (5.29):

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows fulfilling all desires in abodes filled with spiritual gems and surrounded by millions of wish-fulfilling trees. He is always served with great reverence and affection by hundreds of thousands of Lakṣmīs, or goddesses of fortune."

Mukunda-mala-stotra (mantras 1 to 6 only)

Mukunda-mala-stotra mantra 2, Purport:

Man is externally matter but internally spirit. And God is all spirit, both internally and externally. As the doll is all matter, so God is all spirit. But the man is half spirit and half matter.

Thus the body of God and the body of a living being are differently constituted. Because the Lord's body is pure spirit, it never deteriorates, and therefore He is called avyayātmā. His body is absolute, beginningless, unborn, and eternal, while the material body of the living being is relative and therefore temporary—it undergoes birth and death. The living being himself, of course, is eternal, and if He so desires he can realize his eternality by merging into the body of the Absolute Truth or being reinstated in his constitutional position as an eternal servant of the Lord. If he does not do so, then his eternality is still maintained, but he remains ignorant of it.