Distance (CC and Other Books)

Expressions researched:
"distance" |"distances" |"distant" |"distantly"

CC Adi-lila

CC Adi 2.5, Purport:

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

CC Adi 2.86, Purport:

Bhrama refers to false knowledge or mistakes, such as accepting a rope as a snake or an oyster shell as gold. Pramāda refers to inattention or misunderstanding of reality, and vipralipsā is the cheating propensity. Karaṇāpāṭava refers to imperfectness of the material senses. There are many examples of such imperfection. The eyes cannot see that which is very distant or very small. One cannot even see his own eyelid, which is the closest thing to his eye, and if one is disturbed by a disease like jaundice, he sees everything to be yellow. Similarly, the ears cannot hear distant sounds. Since the Personality of Godhead and His plenary portions and self-realized devotees are all transcendentally situated, they cannot be misled by such deficiencies.

CC Adi 5.14, Purport:

This planet earth is but an insignificant spot in the cosmic structure. Yet foolish men, puffed up by a false sense of scientific advancement, have concentrated their energy in the pursuit of so-called economic development on this planet, not knowing of the variegated economic facilities available on other planets. According to modern astronomy, the gravity of the moon is different from that of earth. Therefore one who goes to the moon will be able to pick up large weights and jump vast distances. In the Rāmāyaṇa, Hanumān is described as being able to lift huge weights as heavy as hills and jump over the ocean. Modern astronomy has confirmed that this is indeed possible.

CC Adi 5.51, Purport:

It is the function of Mahā-saṅkarṣaṇa in the form of Kāraṇodakaśāyī Viṣṇu to glance over the material creation, which is situated beyond the limits of the Causal Ocean. Material nature is connected with the Personality of Godhead by His glance over her and nothing more. It is said that she is impregnated by the energy of His glance. The material energy, māyā, never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.

CC Adi 5.65, Translation:

The first puruṣa casts His glance at māyā from a distance, and thus He impregnates her with the seed of life in the form of the living entities.

CC Adi 6.79, Purport:

This is explained in Śrīmad-Bhāgavatam and the Brahma-saṁhitā. In Śrīmad-Bhāgavatam, Tenth Canto, it is stated that Lord Rudra is always associated with the material nature when she is in the neutral, unmanifested stage, but when the modes of material nature are agitated he associates with material nature from a distance. In the Brahma-saṁhitā the relationship between Viṣṇu and Lord Śiva is compared to that between milk and yogurt. Milk is converted into yogurt by certain additives, but although milk and yogurt have the same ingredients, they have different functions.

CC Adi 7.107, Purport:

The final defect of the materialistic person is his inefficient senses. Although our eyes, for example, have the power to see, they cannot see that which is situated at a distance, nor can they see the eyelid, which is the object nearest to the eye. To our untrained eyes the sun appears to be just like a plate, and to the eyes of one who is suffering from jaundice everything appears to be yellow. Therefore we cannot rely on the knowledge acquired through such imperfect eyes. The ears are equally imperfect. We cannot hear a sound vibrated a long distance away unless we put a telephone to our ear. Similarly, if we analyze all our senses in this way, we will find them all to be imperfect. Therefore it is useless to acquire knowledge through the senses. The Vedic process is to hear from authority. In the Bhagavad-gītā (4.2) the Lord says, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ: "The supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way." We have to hear not from a telephone but from an authorized person, for it is he who has real knowledge.

CC Adi 7.120, Purport:

"Whatever we see in this world is simply an expansion of different energies of the Supreme Personality of Godhead, who is exactly like a fire that spreads illumination for a long distance although it is situated in one place." This is a very vivid example. Similarly, it is stated that just as everything in the material world exists in the sunshine, which is the energy of the sun, so everything exists on the basis of the spiritual and material energies of the Supreme Personality of Godhead. Thus although Kṛṣṇa is situated in His own abode (goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37)), where He enjoys His transcendental pastimes with the cowherd boys and gopīs, He is nevertheless present everywhere, even within the atoms of this universe (aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35)). This is the verdict of the Vedic literature.

CC Adi 10.14, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “One of the members of this family is living in Vṛndāvana and is named Sarojānanda Gosvāmī. One special characteristic of this family is that each of its members had only one son or no son at all, and therefore the family was not very expansive. There is a place in the district of Caṭṭagrāma in East Bengal that is known as Hāta-hājāri, and a short distance from this place is a village known as Mekhalā-grāma, in which Puṇḍarīka Vidyānidhi's forefathers lived. One can approach Mekhalā-grāma from Caṭṭagrāma either on horseback, by bullock cart or by steamer.

CC Adi 17.272, Purport:

Candraśekhara Ācārya assisted in the routine ceremonial work of the Lord's acceptance of sannyāsa. By the order of Śrī Caitanya Mahāprabhu, kīrtana was performed for the entire day, and at the end of the day the Lord shaved off His hair. On the next day He became a regular sannyāsī, with one rod (ekadaṇḍa). From that day on, His name was Śrī Kṛṣṇa Caitanya. Before that, He was known as Nimāi Paṇḍita. Śrī Caitanya Mahāprabhu, in the sannyāsa order, traveled all over Rāḍhadeśa, the region where the Ganges River cannot be seen. Keśava Bhāratī accompanied Him for some distance.

CC Adi 17.284, Translation:

"Just see!" the gopīs said, seeing Kṛṣṇa from a distant place. "Here within a bush is Kṛṣṇa, the son of Nanda Mahārāja."

CC Madhya-lila

CC Madhya 1.274, Translation:

"O Lord, we are very unhappy. We have come a long distance to see You. Please be merciful and show us Your favor."

CC Madhya 3.213, Translation:

After He had followed Śrī Caitanya Mahāprabhu for some distance, Advaita Ācārya was petitioned by Śrī Caitanya Mahāprabhu with folded hands. The Lord spoke the following sweet words.

CC Madhya 5.12, Purport:

The five forests situated on the eastern side of the river Yamunā are Bhadra, Bilva, Loha, Bhāṇḍīra and Mahāvana. The seven forests situated on the western side of the Yamunā are Madhu, Tāla, Kumuda, Bahulā, Kāmya, Khadira and Vṛndāvana. After visiting all these forests, these pilgrims went to a place known as Pañcakrośī Vṛndāvana. Out of the twelve forests, the Vṛndāvana forest extends from the town of Vṛndāvana up to Nanda-grāma and Varṣāṇā, a distance of thirty-two miles, within which the Pañcakrośī Vṛndāvana town is situated.

CC Madhya 5.43, Translation:

His son replied, “The Deity may be a witness, but He is in a distant country. How can He come to bear witness against you? Why are you so anxious over this?

CC Madhya 5.144, Translation:

After seeing the temple of Jagannātha from a distant place, Śrī Caitanya Mahāprabhu immediately became ecstatic. After offering obeisances to the temple, He began to dance in the ecstasy of love of God.

CC Madhya 5.146, Translation and Purport:

Śrī Caitanya Mahāprabhu laughed, cried, danced and made many ecstatic vibrations and sounds. Although the temple was only six miles away, to Him the distance seemed thousands of miles.

When Śrī Caitanya Mahāprabhu was in ecstasy, He considered one moment to last as long as twelve years. After seeing the Jagannātha temple from a distant place, the Lord became so ecstatic that He considered the six-mile path many thousands of miles long.

CC Madhya 6.225, Translation:

The Bhaṭṭācārya said, “‘One should eat the mahā-prasādam of the Lord immediately upon receiving it, even though it is dried up, stale or brought from a distant country. One should consider neither time nor place.

CC Madhya 7.135, Translation:

When Śrī Caitanya Mahāprabhu left, the brāhmaṇa Kūrma followed Him a great distance, but eventually Lord Caitanya took care to send him back home.

CC Madhya 7.141, Translation:

When Śrī Caitanya Mahāprabhu touched him, both the leprosy and his distress went to a distant place. Indeed, Vāsudeva's body became very beautiful, to his great happiness.

CC Madhya 8.13, Translation:

After bathing in the river, the Lord walked a little distance from the bathing place and engaged in chanting the holy name of Kṛṣṇa.

CC Madhya 11.124, Translation:

From a distant place, Gopīnātha Ācārya and Sārvabhauma Bhaṭṭācārya watched the meeting of all the Vaiṣṇavas with Śrī Caitanya Mahāprabhu.

CC Madhya 11.162, Translation:

Śrī Caitanya Mahāprabhu then saw in the distance that Haridāsa Ṭhākura was lying down flat on the road offering obeisances.

CC Madhya 11.163, Translation:

Haridāsa Ṭhākura did not come to the Lord's meeting place but remained fallen flat on the common road at a distance.

CC Madhya 12.160, Translation:

Śrī Caitanya Mahāprabhu was repeatedly calling, "Haridāsa, Haridāsa," and at that time Haridāsa, standing at a distance, spoke as follows.

CC Madhya 12.212, Purport:

Lord Śrī Caitanya Mahāprabhu usually saw Lord Jagannātha from a distance, standing behind the column of Garuḍa. But because he had not seen Lord Jagannātha for fifteen days, Caitanya Mahāprabhu felt great separation from Him. In great eagerness, Caitanya Mahāprabhu crossed the meeting hall and entered the room where food was offered, just to see the face of Lord Jagannātha. In verse 210, this action is called maryādā-laṅghana, a violation of the regulative principles. This indicates that one should not come very near a superior. Both the Lord's Deity form and the spiritual master should be seen from a distant place. This is called maryādā. Otherwise, as it is said, familiarity breeds contempt. Sometimes coming too near the Deity or the spiritual master degrades the neophyte devotee. Personal servants of the Deity and the spiritual master should therefore always be very careful, for negligence may overcome them in their duty.

CC Madhya 13.19, Purport:

In the year 1973 there was a gorgeous Ratha-yātrā festival in London, England, and the car was brought to Trafalgar Square. The London daily newspaper The Guardian published a front-page photo caption: "ISKCON Ratha-yātrā is rival to the Nelson Column in Trafalgar Square." The Nelson Column is a very impressive statue of Lord Nelson and can be seen from a good distance. Just as the residents of Purī compared the Ratha-yātrā car to Mount Sumeru, the residents of London considered the car rival to the Nelson Monument.

CC Madhya 13.151, Translation:

“My dear Śrīmatī Rādhārāṇī, I am always subservient to the loving affairs of all of you. I am under your control only. My separation from you and residence in distant places have occurred due to My strong misfortune.

CC Madhya 14.144, Translation:

“When a sober heroine sees her hero approaching from a distance, she immediately stands up to receive him. When he comes near, she immediately offers him a place to sit.

CC Madhya 14.235, Translation:

While dancing absorbed in Śrīmatī Rādhārāṇī’s ecstatic love, Śrī Caitanya Mahāprabhu appeared in Her very form. Seeing this from a distant place, Nityānanda Prabhu offered prayers.

CC Madhya 14.236, Translation:

Seeing the ecstatic love of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu did not approach but remained a little distance away.

CC Madhya 15.86, Translation:

“In this way, from distant villages he collects excellent bananas, mangoes, oranges, jackfruits and whatever other first-class fruits he has heard about.

CC Madhya 15.87, Translation:

“All these fruits are collected from distant places and bought at a high price. After trimming them with great care and purity, Rāghava Paṇḍita offers them to the Deity.

CC Madhya 16.121, Translation:

There is no one as merciful as Śrī Caitanya Mahāprabhu within all three worlds. Simply by seeing Him from a distance, one is overwhelmed with love of Godhead.

CC Madhya 16.179, Translation:

Upon seeing Śrī Caitanya Mahāprabhu from a distant place, the Muslim governor fell to the ground and offered obeisances. Tears came to his eyes, and he was jubilant with ecstatic emotions.

CC Madhya 17.89, Purport:

At present, beside a lane there is a tomb of Vallabhācārya, but there is no sign that Caitanya Mahāprabhu ever lived there. Vallabhācārya was also known as Mahāprabhu among his disciples. Śrī Caitanya Mahāprabhu probably lived at Yatana-vaṭa, but there is no sign of Candraśekhara's or Tapana Miśra's house, nor is there any sign of the Māyāvādī sannyāsī Prakāśānanda Sarasvatī, with whom Śrī Caitanya Mahāprabhu discussed the Vedānta-sūtra. A little distance from Yatana-vaṭa is a temple of Gaura-Nityānanda established by Śaśibhūṣaṇa Niyogī Mahāśaya of Calcutta. During the time of Śrīla Bhaktisiddhānta Sarasvatī, this temple was managed by the mother-in-law of Śaśibhūṣaṇa and his brother-in-law Nārāyaṇa-candra Ghoṣa.

CC Madhya 17.147, Translation:

When Śrī Caitanya Mahāprabhu started for Mathurā, all three devotees started to go with Him. But the Lord forbade them to accompany Him, and from a distance He asked them to return home.

CC Madhya 18.37, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following information about Govinda-kuṇḍa. There is a village named Āniyora on Govardhana Hill, a little distance from the village of Paiṭha. Govinda-kuṇḍa is situated near here, and there are two temples to Govinda and Baladeva there. According to some, Queen Padmāvatī excavated this lake. In the Bhakti-ratnākara (Fifth Wave), the following statement is found:

ei śrī-govinda-kuṇḍa-mahimā aneka

ethā indra kaila govindera abhiṣeka

CC Madhya 18.105, Translation:

“From a distance, people mistakenly think that they are seeing Kṛṣṇa dancing on the body of the Kālīya serpent.

CC Madhya 18.108, Purport:

The word sthāṇu means "a dry tree without leaves." From a distance one may mistake such a tree for a person. This is called sthāṇu-puruṣa. Although Śrī Caitanya Mahāprabhu was living in Vṛndāvana, the inhabitants considered Him an ordinary human being, and they mistook the fisherman to be Kṛṣṇa. Every human being is prone to make such mistakes. Śrī Caitanya Mahāprabhu was mistaken for an ordinary sannyāsī, the fisherman was mistaken for Kṛṣṇa, and the torchlight was mistaken for bright jewels on Kālīya's hoods.

CC Madhya 19.46, Translation:

Seeing the Lord from a distance, the two brothers put two clumps of straw between their teeth and immediately fell down on the ground like rods, offering Him obeisances.

CC Madhya 19.66, Translation:

From a distance, the brothers Rūpa Gosvāmī and Śrī Vallabha fell on the ground and offered obeisances to Vallabha Bhaṭṭa with great humility.

CC Madhya 19.67, Translation:

When Vallabha Bhaṭṭācārya walked toward them, they ran away to a more distant place. Rūpa Gosvāmī said, "I am untouchable and most sinful. Please do not touch me."

CC Madhya 21.29, Purport:

In Vraja, the land is divided into various vanas, or forests. The forests total twelve, and their extension is estimated to be eighty-four krośas. Of these, the special forest known as Vṛndāvana is located from the present municipal city of Vṛndāvana to the village called Nanda-grāma. This distance is sixteen krośas (thirty-two miles).

CC Madhya 23.62, Purport:

(1) pūrva-rāga-anantara—after pūrva-rāga (attachment prior to meeting), sambhoga is called brief (saṅkṣipta);

(2) māna-anantara—after māna (anger based on love), sambhoga is called encroached (saṅkīrṇa);

(3) kiñcid-dūra-pravāsa-anantara—after being a little distance away for some time, sambhoga is called accomplished (sampanna);

(4) sudūra-pravāsa-anantara—after being far away, sambhoga is called perfection (samṛddhimān).

The meetings of the lovers that take place in dreams also have these four divisions.

CC Madhya 24.269, Translation:

“As the saintly sages approached the hunter's place, the hunter could see them from a distance.

CC Antya-lila

CC Antya 1.155, Translation:

""O Lord Kṛṣṇa, You are just like an ocean. The river of Śrīmatī Rādhārāṇī has reached You from a long distance—leaving far behind the tree of Her husband, breaking through the bridge of social convention, and forcibly crossing the hills of elder relatives. Coming here because of fresh feelings of love for You, that river has now received Your shelter, but now You are trying to turn Her back by the waves of unfavorable words. How is it that You are spreading this attitude?""

CC Antya 2.24-25, Translation:

"If Nakula Brahmacārī personally calls me and knows my worshipable mantra, then I shall understand that he is inspired by the presence of Śrī Caitanya Mahāprabhu." Thinking in this way, he stayed some distance apart.

CC Antya 2.27, Translation:

In his inspired state, Nakula Brahmacārī said, "Śivānanda Sena is staying some distance away. Two or four of you go call him."

CC Antya 2.142, Translation:

When Śrī Caitanya Mahāprabhu went to see Lord Jagannātha in the temple, Haridāsa would stay a long distance away and see Him.

CC Antya 2.153-154, Translation:

One day Jagadānanda, Svarūpa, Govinda, Kāśīśvara, Śaṅkara, Dāmodara and Mukunda all went to bathe in the sea. They could hear Haridāsa singing from a distant place as if calling them in his original voice.

CC Antya 4.147, Translation:

Sanātana Gosvāmī offered his obeisances and daṇḍavats from a distant place, but Śrī Caitanya Mahāprabhu called him again and again to embrace him.

CC Antya 6.36, Translation:

He got up alone one night and left, but his father caught him in a distant place and brought him back.

CC Antya 6.46, Translation:

Raghunātha dāsa offered his obeisances by falling prostrate at a distant place, and the servant of Nityānanda Prabhu pointed out, "There is Raghunātha dāsa, offering You obeisances."

CC Antya 6.50, Translation:

“You are just like a thief, for instead of coming near, you stay away at a distant place. Now that I have captured you, I shall punish you.

CC Antya 6.190, Translation:

Staying at a distant place in the courtyard, he fell down to offer obeisances. Then Mukunda Datta said, "Here is Raghunātha."

CC Antya 10.63, Translation:

Accompanied by his personal staff, the King also came there and watched from a distance, and all the queens watched from the elevated parts of the palace.

CC Antya 12.42, Translation:

Śrī Caitanya Mahāprabhu received them all, just as He had in previous years. The women, however, saw the Lord from a distance.

CC Antya 13.37, Translation:

“Do not mix freely with the residents of Mathurā; show them respect from a distance. Because you are on a different platform of devotional service, you cannot adopt their behavior and practices.

CC Antya 13.80, Translation:

Hearing the song from a distance, Śrī Caitanya Mahāprabhu immediately became ecstatic. He did not know whether it was a man or a woman singing.

CC Antya 13.83, Translation:

Śrī Caitanya Mahāprabhu was running very rapidly, and the girl was only a short distance away. Just then Govinda caught the Lord in his arms and cried, "It is a woman singing!"

CC Antya 15.46, Translation:

“‘We are not outsiders. Being very dear friends of Śrīmatī Rādhārāṇī, we can perceive the bodily fragrance of Kṛṣṇa from a distance.

CC Antya 18.72, Translation:

The Lord's body was stretched, and His skin was slack and hanging loose. To lift Him and take Him the long distance home would have been impossible.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 1:

After visiting the temple, the Lord accepted prasādam (food offered to the Deity) at the house of a Deccanist (southern) brāhmaṇa with whom He was acquainted. While sitting alone at the brāhmaṇa's home, the Lord was visited by Rūpa Gosvāmī and Vallabha. From a distance the two brothers fell down on the ground to offer obeisances, and they chanted many Sanskrit verses from the scriptures. When the Lord saw Rūpa Gosvāmī offering obeisances before Him, He became very much pleased and said, "My dear Rūpa, please get up." The Lord then informed Rūpa Gosvāmī of the causeless mercy of Kṛṣṇa upon him, for Kṛṣṇa had just delivered him from the materialistic way of life, which is based simply on pounds-shillings-pence.

Teachings of Lord Caitanya, Chapter 16:

When the two great sages, Nārada and Parvata, went to the hunter's home, the hunter saw his spiritual master coming from a distance and began to approach him with great respect. On his way to greet the great sages, the hunter saw that there were ants on the ground before him, and they were hindering his passage. When he reached the sages, he wanted to bow down before them, but before he did so he carefully cleared away the ants with his cloth. When Nārada saw that the hunter was trying to save the lives of the ants in this way, he was reminded of a verse from the Skanda Purāṇa: "Is it not wonderful that a devotee of the Lord is not inclined to give any sort of pain to anyone, not even an ant?" Although formerly the hunter had taken great pleasure in half-killing animals, since he had become a great devotee of the Lord he was not prepared to give pain even to an ant.

Teachings of Lord Caitanya, Chapter 18:

The next day Lord Caitanya went to the house of the brāhmaṇa and saw that all the Māyāvādī sannyāsīs were sitting there. He offered His respects to all the sannyāsīs, as was customary, and then went to wash His feet. After washing, He sat down at that spot, a little distance from the other sannyāsīs. While He was sitting there, the sannyāsīs saw a glaring effulgence emanating from His body. Attracted by this glaring effulgence, all the Māyāvādī sannyāsīs stood up and showed Him their respects. Among them was a sannyāsī named Prakāśānanda Sarasvatī. He was the chief among the impersonalist sannyāsīs, and he addressed Lord Caitanya with great humility, asking Him to come and sit among them.

Teachings of Lord Caitanya, Chapter 26:

As the Bhaṭṭācārya began to eat the prasādam he recited a verse from the Padma Purāṇa. There it is stated that when prasādam is received it must be eaten immediately, even if it has become very dry or old, or even if it is brought from a distant place, or even if one has not completed executing his daily duties. Since it is enjoined in the śāstras that prasādam should immediately be taken, there is no restriction of time, place or atmosphere; the order of the Supreme Personality of Godhead must be followed. There are restrictions one must follow before accepting food from various people, but there are no restrictions on accepting prasādam from all kinds of people. Prasādam is always transcendental and can be taken under any condition.

Nectar of Devotion

Nectar of Devotion 26:

There is a statement by a gopī who addressed Subala, a friend of Kṛṣṇa: "My dear Subala, I know that Kṛṣṇa is your friend and that you always enjoy smiling and joking with Him. The other day I saw you both standing together. You were keeping your hand upon Kṛṣṇa's shoulder, and both of you were joyfully smiling. When I saw the two of you standing like that in the distance, my eyes at once became overflooded with tears."

Nectar of Devotion 29:

One feels fatigue after walking a long distance, after dancing and after sexual activity. In this kind of fatigue there is dizziness, perspiration, inactivity of the limbs, yawning and very heavy breathing.

One day Yaśodā was chasing Kṛṣṇa in the yard after He had offended her. After a while, Yaśodā became very fatigued, and therefore she was perspiring, and her bunched hair became loosened. This is an instance of becoming fatigued because of working too much.

Nectar of Devotion 30:

There is another instance in the First Canto, Eleventh Chapter, verse 32, of Śrīmad-Bhāgavatam. After entering Dvārakā, Kṛṣṇa was received in different ways by different members of His family. Upon seeing their husband from a distance, the queens of Dvārakā immediately embraced Him within their minds and slowly glanced over Him. As Kṛṣṇa came nearer, they pushed their sons forward to embrace Him. Others were trying, out of shyness, not to shed tears, but they still could not keep the tears from gliding down. This is an instance of concealment caused by shyness.

Nectar of Devotion 35:

When Lord Kṛṣṇa, along with His elder brother Balarāma and sister Subhadrā, came to Kurukṣetra in a chariot on the occasion of a solar eclipse, many mystic yogīs also came. When these mystic yogīs saw Lord Kṛṣṇa and Balarāma, they exclaimed that now that they had seen the excellent bodily effulgence of the Lord, they had almost forgotten the pleasure derived from impersonal Brahman realization. In this connection one of the mystics approached Kṛṣṇa and said, "My dear Lord, You are always full with transcendental bliss, excelling all other spiritual positions. And so, simply by seeing You from a distant place, I have come to the conclusion that there is no need of my being situated in the transcendental bliss of impersonal Brahman."

Nectar of Devotion 44:

The conjugal love of Rādhā-Kṛṣṇa is never disturbed by any personal consideration. The undisturbed nature of the conjugal love between Rādhā and Kṛṣṇa is described thus: "Just a little distance away from Kṛṣṇa was mother Yaśodā, and Kṛṣṇa was surrounded by all of His friends. In front of His eyes was Candrāvalī, and, at the same time, on a chunk of stone in front of the entrance to Vraja stood the demon known as Vṛṣāsura. But even in such circumstances, when Kṛṣṇa saw Rādhārāṇī standing just behind a bush of many creepers, immediately His beautiful eyebrows moved just like lightning toward Her."

Nectar of Devotion 44:

onjugal love is divided into two portions: vipralambha, or conjugal love in separation, and sambhoga, or conjugal love in direct contact. Vipralambha, separation, has three subdivisions, known as (1) pūrvarāga, or preliminary attraction, (2) māna, or seeming anger, and (3) pravāsa, or separation by distance.

Nectar of Devotion 44:

An example of pravāsa, or being out of contact because of living in a distant place, is given in the Padyāvalī as follows: "Since the auspicious day when Kṛṣṇa left for Mathurā, Śrīmatī Rādhārāṇī has been pressing Her head on one of Her hands and constantly shedding tears. Her face is always wet now, and therefore there is no chance of Her sleeping even for a moment." When the face becomes wet, the sleeping tendency is immediately removed. So when Rādhārāṇī was always weeping for Kṛṣṇa because of His separation, there was no chance of Her getting any sleep for Herself. In the prahlāda-saṁhitā Uddhava says, "The Supreme Personality of Godhead, Govinda, panic-stricken due to being pierced by the arrows of Cupid, is always thinking of you (the gopīs), and He is not even accepting His regular lunch. Nor is He getting any proper rest."

Nectar of Devotion 51:

When Kṛṣṇa was fleeing from the battlefield, from a distant place Jarāsandha was watching Him with restless eyes and was feeling very proud. Being thus puffed up with his conquest, he was repeatedly laughing. This is an example of aparasa.

Everything in connection with Kṛṣṇa is called ecstatic devotional love, although it may be exhibited in different ways: sometimes in right order and sometimes as a perverted reflection. According to the opinion of all expert devotees, anything that will arouse ecstatic love for Kṛṣṇa is to be taken as an impetus for transcendental mellow.

Krsna, The Supreme Personality of Godhead

Krsna Book 12:

When Lord Kṛṣṇa went ahead to a distant place in order to see some specific scenery, the boys behind Him ran to try to catch up and be the first to touch Him. So there was a great competition. One would say, "I will go there and touch Kṛṣṇa," and another would say, “Oh, you cannot go. I’ll touch Kṛṣṇa first.” Some of them played on their flutes or vibrated bugles made of buffalo horn.

Krsna Book 16:

Kṛṣṇa, who advented Himself just to kill all undesirable elements in the world, immediately climbed up into a big kadamba tree on the bank of the Yamunā. The kadamba is a tree bearing round yellow flowers that is generally seen only in the Vṛndāvana area. After climbing to the top of the tree, He tightened His belt cloth and, slapping His arms just like a wrestler, jumped into the midst of the poisonous lake. The kadamba tree from which Kṛṣṇa jumped was the only tree there which was not dead. Some commentators say that due to being touched by the lotus feet of Kṛṣṇa, the tree immediately became alive. In some other Purāṇas it is stated that Garuḍa, the eternal carrier of Viṣṇu, knew that Kṛṣṇa would take this action in the future, and so he put some nectar on this tree to preserve it. When Lord Kṛṣṇa jumped into the water, the river overflooded its banks to a distance of one hundred yards, as if something very large had fallen into it. This exhibition of Kṛṣṇa's strength is not at all uncommon, because He is the reservoir of all strength.

Krsna Book 30:

They said that this chief gopī, Rādhārāṇī, must be very proud of Her position, thinking Herself the greatest of the gopīs. "Yet how could Kṛṣṇa take Her away alone, leaving all of us aside, unless She is extraordinarily qualified and beautiful? She must have taken Kṛṣṇa into the deep forest and told Him, "My dear Kṛṣṇa, I am now very tired. I cannot go any further. Please carry Me wherever You like." When Kṛṣṇa was spoken to in this way, He might have told Rādhārāṇī, "All right, better get on My shoulder." But immediately Kṛṣṇa must have disappeared, and now Rādhārāṇī must be lamenting for Him, "My dear lover, My dearest, You are so fine and so powerful. Where have You gone? I am nothing but Your most obedient maidservant. I am very much aggrieved. Please come and be with Me again." Kṛṣṇa, however, is not coming to Her. He must be watching Her from a distant place and enjoying Her sorrow."

Krsna Book 34:

Don’t be afraid, don’t be afraid,” They called to the gopīs. "We are coming at once to chastise this demon." Very quickly They reached Śaṅkhacūḍa. Thinking the brothers too powerful, Śaṅkhacūḍa left the company of the gopīs and ran in fear for his life. But Kṛṣṇa would not let him go. He entrusted the gopīs to the care of Balarāma and followed Śaṅkhacūḍa wherever he fled. Kṛṣṇa wanted to take the valuable jewel resembling a conchshell from the head of the demon. After following him a very short distance, Kṛṣṇa caught him, struck his head with His fist and killed him. He then took the valuable jewel and returned. In the presence of all the damsels of Vraja, He presented the valuable jewel to His elder brother, Balarāma.

Krsna Book 39:

He was coming back very soon after finishing His business. But they could not be persuaded to disperse. The chariot, however, began to head west, and as it proceeded, the minds of the gopīs followed it as far as possible. They watched the flag on the chariot as long as it was visible; finally they could see only the dust of the chariot in the distance. The gopīs did not move from their places but stood until the chariot could not be seen at all. They remained standing still, as if they were painted pictures. All the gopīs decided that Kṛṣṇa was not returning immediately, and with greatly disappointed hearts they returned to their respective homes. Being greatly disturbed by the absence of Kṛṣṇa, they simply thought all day and night about His pastimes and thus derived some consolation.

Krsna Book 45:

All the kings in the neighboring area had left their homes in fear of Kaṁsa and were living in distant parts of the country. Now, after the death of Kaṁsa and the reinstallment of Ugrasena as king, the neighboring kings were given all kinds of presentations and comforts. Then they returned to their respective homes. After this nice political arrangement, the citizens of Mathurā were pleased to live in Mathurā, being protected by the strong arms of Kṛṣṇa and Balarāma.

Krsna Book 52:

Lord Śrī Kṛṣṇa wanted to save Mathurā from the eighteenth attack of the great military divisions of King Jarāsandha. To prevent further killing of soldiers and to attend to other important business, Lord Kṛṣṇa left the battlefield without fighting. Actually He was not at all afraid, but He pretended to be an ordinary human being frightened by the immense quantity of soldiers and resources of Jarāsandha. Without any weapons Kṛṣṇa left the battlefield. Although His lotus feet were as soft as the petals of a lotus flower, He proceeded for a very long distance on foot.

Krsna Book 52:

After traversing a very long distance, the brothers pretended to become tired. To mitigate Their weariness, They climbed up a mountain many miles above sea level. This mountain was called Pravarṣaṇa due to constant rain, for the peak was always covered with clouds sent by Indra. Jarāsandha took it for granted that the two brothers were afraid of his military power and had hidden Themselves at the top of the mountain. First he tried to find Them, searching for a long time, but when he failed he decided to trap and kill Them by setting fires around the peak. He therefore surrounded the peak with firewood and set it ablaze. As the fire spread more and more, Kṛṣṇa and Balarāma jumped from the top of the mountain down to the ground—a distance of eighty-eight miles. Thus, while the peak was burning up, Kṛṣṇa and Balarāma escaped, unseen by Jarāsandha or his men. Jarāsandha concluded that the two brothers had burned to ashes and that there was no need of further fighting. Thinking himself successful in his efforts, he left the city of Mathurā and returned to his home in the kingdom of Magadha. Gradually Kṛṣṇa and Balarāma reached the city of Dvārakā, which was surrounded by the sea.

Krsna Book 53:

When the horses were yoked and the chariot was ready to go, Kṛṣṇa helped the brāhmaṇa up and gave him a seat by His side. Immediately they started from Dvārakā and within one night arrived at the province of Vidarbha. The kingdom of Dvārakā is situated in the western part of India, and Vidarbha is situated in the northern part. They are separated by a distance of not less than one thousand miles, but the horses were so fast that they reached their destination, a town called Kuṇḍina, within one night or, at most, twelve hours.

Krsna Book 72:

Lord Kṛṣṇa, in the dress of a brāhmaṇa, said to the King, “We wish all glories to Your Majesty. We three guests at your royal palace have come from a great distance to ask you for charity, and we hope that you will kindly bestow upon us whatever we ask from you. We know about your good qualities. A person who is tolerant is always prepared to tolerate everything, even though distressful. Just as a criminal can perform the most abominable acts, a greatly charitable person like you can give anything and everything for which he is asked. For a great personality like you, there is no distinction between relatives and outsiders.

Krsna Book 80:

At that time, Lord Kṛṣṇa was sitting on the bedstead of Queen Rukmiṇī. Even from a considerable distance He could see the brāhmaṇa coming to His home, and He could recognize him as His friend. Lord Kṛṣṇa immediately left His seat and came forward to receive His brāhmaṇa friend and, upon reaching him, embraced the brāhmaṇa with His two arms. Lord Kṛṣṇa is the reservoir of all transcendental pleasure, yet He Himself felt great pleasure upon embracing the poor brāhmaṇa because He was meeting His very dear friend. Lord Kṛṣṇa had him seated on His own bedstead and personally brought all kinds of fruits and drinks to offer him, as is proper in receiving a worshipable guest.

Krsna Book 87:

Thus all living creatures within this material world, including Brahmā, all the demigods and all the Rākṣasas, are to be considered modern. This means that they were all born recently. Therefore, just as a person born recently in a family cannot understand the situation of his distant forefather, no one within this material world can understand the position of the Supreme Lord in the spiritual world, because the material world has only recently been created. Although they have a long duration of existence, all the manifestations of the material world—namely the time element, the living entities, the Vedas and the gross and subtle material elements—are created at some point. Thus any process manufactured within this created situation as a means for understanding the original source of creation is to be considered modern.

Krsna Book 88:

Anyone who enters into that Vaikuṇṭha planet never returns to this material world. Lord Nārāyaṇa is celebrated as a lover of His devotees, and as soon as He understood that Lord Śiva was in great danger, He appeared as a brahmacārī and personally approached Lord Śiva to receive him from a distant place. The Lord appeared as a perfect brahmacārī, with a belt around His waist, a sacred thread, a deerskin, a brahmacārī stick and raudra beads. (Raudra beads are different from tulasī beads. Raudra beads are used by the devotees of Lord Śiva). Dressed as a brahmacārī, Lord Nārāyaṇa stood before Lord Śiva. The shining effulgence emanating from His body attracted not only Lord Śiva but also the demon Vṛkāsura.

Lord Nārāyaṇa offered His respects and obeisances unto Vṛkāsura just to attract his sympathy and attention. Thus stopping the demon, the Lord addressed him as follows: “My dear son of Śakuni, you appear very tired, as if coming from a very distant place. What is your purpose? Why have you come so far? I see that you are fatigued, so I request you to take a little rest.

Krsna Book 90:

He married the daughter of his maternal uncle, Rukmī, and from that marriage Aniruddha was born. Aniruddha was so powerful that he could fight against ten thousand elephants. He married the granddaughter of Rukmī, the brother of his grandmother Rukmiṇī. Because the relationship between these cousins was distant, such a marriage was not uncommon. Aniruddha's son was Vajra. When the whole Yadu dynasty was destroyed by the curse of some brāhmaṇas, only Vajra survived. Vajra had one son, whose name was Pratibāhu. The son of Pratibāhu was named Subāhu, the son of Subāhu was named Śāntasena, and the son of Śāntasena was Śatasena.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.8:

With realization of these transcendental truths comes knowledge of the actual nature of the material energy in its pure form. And when these spiritual realizations gradually mature, one achieves a natural distance from the dualities of material nature. At this stage of spiritual development, the false ego is destroyed, all false identification and titles are removed, and we are liberated from the shackles of the illusory, material energy on the strength of our spiritual association with the Transcendence. No longer does māyā entangle us in material activities.

Light of the Bhagavata

Light of the Bhagavata 48, Purport:

The moon is too cold for the inhabitants of this earth, and therefore ordinary persons who want to go there with earthly bodies are attempting to do so in vain. Merely seeing the moon from a distance cannot enable one to understand the real situation of the moon. One has to cross Mānasa Lake and then Sumeru Mountain, and only then can one trace out the orbit of the moon. Besides that, no ordinary man is allowed to enter that planet. Even those admitted there after death must have performed the prescribed duties to satisfy the pitās and devas. Yet even they are sent back to earth after a fixed duration of life—on the moon.

Sri Isopanisad

Sri Isopanisad 4, Purport:

in His pastimes, yet by His inconceivable potencies He can simultaneously reach every part of His creative energy. In the Viṣṇu Purāṇa His potencies are compared to the heat and light that emanate from a fire. Although situated in one place, a fire can distribute its light and heat for some distance; similarly, the Absolute Personality of Godhead, although fixed in His transcendental abode, can diffuse His different energies everywhere.

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

Narada Bhakti Sutra 1, Purport:

"O Lord Kṛṣṇa, You are just like an ocean. The river of Śrīmatī Rādhārāṇī has reached You from a long distance—leaving far behind the tree of Her husband, breaking through the bridge of social convention, and forcibly crossing the hills of elder relatives."