Inauspicious (CC and Other Books)

Expressions researched:
"inauspicious" |"inauspiciously" |"inauspiciousness" |"inauspicities" |"inauspicity"

CC Adi-lila

CC Adi 1.94, Translation:

All kinds of activities, both auspicious and inauspicious, that are detrimental to the discharge of transcendental loving service to Lord Śrī Kṛṣṇa are actions of the darkness of ignorance.

CC Adi 6.85, Purport:

When a living entity forgets his constitutional position, he prepares himself to be an enjoyer of the material resources. Sometimes he is also misguided by the thought that service to the Supreme Personality of Godhead is not absolute engagement. In other words, he thinks that there are many other engagements for a living entity besides the service of the Lord. Such a foolish person does not know that in any position he either directly or indirectly engages in activities of service to the Supreme Lord. Actually, if a person does not engage in the service of the Lord, all inauspicious activities encumber him because service to the Supreme Lord, Lord Caitanya, is the constitutional position of the infinitesimal living entities. Because the living entity is infinitesimal, the allurement of material enjoyment attracts him, and he tries to enjoy matter, forgetting his constitutional position. But when his dormant Kṛṣṇa consciousness is awakened, he no longer engages in the service of matter but engages in the service of the Lord. In other words, when one is forgetful of his constitutional position, he appears in the position of the lord of material nature. Even at that time he remains a servant of the Supreme Lord, but in an unqualified or contaminated state.

CC Adi 7.110, Purport:

"My dear wife, hear my explanations of how I have spread ignorance through Māyāvāda philosophy. Simply by hearing it, even an advanced scholar will fall down. In this philosophy, which is certainly very inauspicious for people in general, I have misrepresented the real meaning of the Vedas and recommended that one give up all activities in order to achieve freedom from karma. In this Māyāvāda philosophy I have described the jīvātmā and Paramātmā to be one and the same." How the Māyāvāda philosophy was condemned by Śrī Caitanya Mahāprabhu and His followers is described in Śrī Caitanya-caritāmṛta, Antya-līlā, Second Chapter, verses 94 through 99, where Svarūpa-dāmodara Gosvāmī says that anyone who is eager to understand the Māyāvāda philosophy must be considered insane. This especially applies to a Vaiṣṇava who reads the Śārīraka-bhāṣya and considers himself to be one with God. The Māyāvādī philosophers have presented their arguments in such attractive, flowery language that hearing Māyāvāda philosophy may sometimes change the mind of even a mahā-bhāgavata, or very advanced devotee. An actual Vaiṣṇava cannot tolerate any philosophy that claims God and the living being to be one and the same.

CC Adi 13.117, Purport:

Ḍākinī and Śāṅkhinī are two companions of Lord Śiva and his wife who are supposed to be extremely inauspicious, having been born of ghostly life. It is believed that such inauspicious living creatures cannot go near a nima tree. At least medically it is accepted that nima wood is extremely antiseptic, and formerly it was customary to have a nima tree in front of one's house. On very large roads in India, especially in Uttar Pradesh, there are hundreds and thousands of nima trees. Nima wood is so antiseptic that the Āyurvedic science uses it to cure leprosy. Medical scientists have extracted the active principle of the nima tree, which is called margosic acid. Nima is used for many purposes, especially to brush the teeth. In Indian villages ninety percent of the people use nima twigs for this purpose. Because of all the antiseptic effects of the nima tree and because Lord Caitanya was born beneath a nima tree, Sītā Ṭhākurāṇī gave the Lord the name Nimāi. Later in His youth He was celebrated as Nimāi Paṇḍita, and in the neighborhood villages He was called by that name, although His real name was Viśvambhara.

CC Madhya-lila

CC Madhya 2.58, Translation:

“"O My Lord, O Supreme Personality of Godhead, O friend of the helpless! You are the only ocean of mercy! Because I have not met You, My inauspicious days and nights have become unbearable. I do not know how I shall pass the time."

CC Madhya 2.59, Translation:

"All these inauspicious days and nights are not passing, for I have not met You. It is difficult to know how to pass all this time. But You are the friend of the helpless and an ocean of mercy. Kindly give Me Your audience, for I am in a precarious position."

CC Madhya 4.60, Translation:

After all inauspicious things were driven away by the chanting of the mantra, the Deity's bathing ceremony started. First the Deity was massaged with a large quantity of oil, so that His body became very glossy.

CC Madhya 12.135, Purport:

In other words, endeavor for material opulence is against the principle of devotional service. Material enjoyment includes activities such as great sacrifices for auspicious activity, charity, austerity, elevation to the higher planetary system, and even living happily within the material world.

Modernized material benefits are like the dust of material contamination. When this dust is agitated by the whirlwind of fruitive activity, it overcomes the heart. Thus the mirror of the heart is covered with dust. There are many desires to perform auspicious and inauspicious activities, but people do not know how life after life they are keeping their hearts unclean. One who cannot give up the desire for fruitive activity is understood to be covered by the dust of material contamination. Karmīs generally think that the interaction of fruitive activities can be counteracted by another karma, or fruitive activity. This is certainly a mistaken conception. If one is deluded by such a conception, he is cheated by his own activity. Such activities have been compared to an elephant's bathing. An elephant may bathe very thoroughly, but as soon as it comes out of the river, it immediately takes some sand from the land and throws it all over its body.

CC Madhya 13.79, Translation:

“"Lord Śrī Kṛṣṇa is He who is known as jana-nivāsa, the ultimate resort of all living entities, and who is also known as Devakī-nandana or Yaśodā-nandana, the son of Devakī and Yaśodā. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious, as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopīs of Vṛndāvana. May He be all-glorious and happy!"

CC Madhya 17.138, Translation:

“"Let me offer my respectful obeisances unto my spiritual master, the son of Vyāsadeva, Śukadeva Gosvāmī. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the happiness of Brahman realization and was living in a secluded place, giving up all other types of consciousness, he became attracted by the most melodious pastimes of Lord Śrī Kṛṣṇa. He therefore mercifully spoke the supreme Purāṇa, known as Śrīmad-Bhāgavatam, which is the bright light of the Absolute Truth and which describes the activities of Lord Kṛṣṇa."

CC Madhya 22.22, Translation:

“"My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His endeavors are like beating a husk that is already devoid of rice. His labor becomes fruitless."

CC Madhya 23.110, Translation:

“One who is free of all material jubilation, hatred, lamentation and desire, who renounces both materially auspicious and materially inauspicious things, and who is devoted to Me is very dear to Me.

CC Madhya 24.59, Translation:

“Although the word "hari" has many different meanings, two of them are foremost. One meaning is that the Lord takes away all inauspicious things from His devotee, and the second meaning is that He attracts the mind by ecstatic love for God.

CC Madhya 24.140, Translation:

“"My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His actions are like beating a husk that is already devoid of rice. His labor becomes fruitless."

CC Madhya 25.31, Translation:

“"My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His actions are like beating a husk that is already devoid of rice. His labor becomes fruitless."

CC Madhya 25.128, Translation:

“"Hari, the Supreme Personality of Godhead, who destroys everything inauspicious for His devotees, does not leave the hearts of His devotees even if they remember Him and chant about Him inattentively. This is because the rope of love always binds the Lord within the devotees" hearts. Such devotees should be accepted as most elevated.

CC Madhya 25.140, Translation:

“"Pure devotees manifest spiritual bodily symptoms of ecstatic love simply by remembering and reminding others of the Supreme Personality of Godhead, Hari, who takes away everything inauspicious from the devotee. This position is attained by rendering devotional service according to the regulative principles and then rising to the platform of spontaneous love."

CC Antya-lila

CC Antya 20.154, Translation:

Śrī Caitanya-caritāmṛta is filled with the activities of Śrī Caitanya Mahāprabhu, who is the Supreme Personality of Godhead Himself. It invokes all good fortune and destroys everything inauspicious. If one tastes the nectar of Śrī Caitanya-caritāmṛta with faith and love, I become like a bumblebee tasting the honey of transcendental love from his lotus feet.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 9:

"Dear Lord," the demigods said, "it is Your great mercy upon us that You have called us to see You. Is there any particular order? If so, we will carry it out at once."

"There is nothing especially required of you," Lord Kṛṣṇa replied. “I only wanted to see you all together at one time. I offer My blessings to you. Don’t be afraid of the demons.”

"By Your mercy, everything is all right," they all replied. "There are no disturbances at present, for by appearing on the earth You have vanquished everything inauspicious."

As each Brahmā saw Kṛṣṇa, each thought that Kṛṣṇa was only within his universe. After this incident, Kṛṣṇa wished all the Brahmās farewell, and after offering respects to Him they returned to their respective universes. Upon seeing this, the four-headed Brahmā at once fell down at the feet of Kṛṣṇa and said, "What I thought about You before was all nonsense. People may say they know You perfectly, but as far as I am concerned, I cannot begin to conceive how great You are. You are beyond my understanding."

Teachings of Lord Caitanya, Chapter 11:

When a conditioned soul becomes a devotee of Kṛṣṇa, the Lord, by His causeless mercy, trains him in two ways: He trains him from without as the spiritual master, and He trains him from within as the Supersoul. In this connection there is a very nice verse in Śrīmad-Bhāgavatam (11.29.6), in which Uddhava says to Lord Kṛṣṇa: "My dear Lord, even if someone lives as long as Brahmā, he would still be unable to express his gratitude to You for the benefits derived from remembering You. Out of Your causeless mercy You drive away all inauspicious conditions for Your devotee, expressing Yourself from outside as the spiritual master and from inside as the Supersoul."

Teachings of Lord Caitanya, Chapter 14:

A devotee who never gives trouble to any living entity, either by his body or his mind, who is never affected by material distress and happiness, and who is never angry or pleased with anything material is very dear to the Supreme Lord. He who is never dependent on anyone in this world, who is completely surrendered to the Supreme Lord, who is purified, expert, neutral, free of pain, and aloof from any material endeavor which requires too much attention—such a devotee is also very dear to Lord Kṛṣṇa. A person who is never subjected to material happiness or hatred, lamentation or ambition, who is aloof from all materially auspicious and inauspicious activities, and who is fully devoted in Kṛṣṇa consciousness—such a devotee is very dear to Lord Kṛṣṇa. A devotee who treats equally a so-called enemy and a so-called friend in the material world, who is not disturbed by heat or cold, who is without any attachment, who is equally situated when respected or insulted, who is always grave, satisfied in any condition of life, without any fixed residence, and fixed in Kṛṣṇa consciousness—such a devotee is very dear to Lord Kṛṣṇa. Even if one is not situated in the transcendental position, still, if he approves the transcendental life described here, he also becomes very dear to Kṛṣṇa.

Teachings of Lord Caitanya, Chapter 15:

In this way Lord Kṛṣṇa attracts the minds of all young girls. He also attracts the minds of elderly ladies by His childlike activities, and the minds of His friends by His friendly activities. When He appeared in Vṛndāvana, He even attracted the birds, beasts, trees and plants. Indeed, everyone became attracted in love and affection for Kṛṣṇa.

The word hari has different meanings, of which two are principal. The name Hari indicates that Kṛṣṇa takes away all inauspicious things from the devotee's life and that He attracts the mind of the devotee by awarding him transcendental love of Godhead. Kṛṣṇa is so attractive that anyone who can somehow or other remember Him becomes freed from the four kinds of material miseries. The Lord gives special attention to His devotee and banishes the devotee's various sinful activities, which are stumbling blocks for the advancement of devotional service. This is called routing the influence of ignorance. Simply by hearing about Him, one develops love for Him. That is the gift of the Lord. On one side He takes away inauspicious things, and on the other side He awards the most auspicious things. That is the meaning of hari.

Nectar of Devotion

Nectar of Devotion 1:

This tight knot of false ego is due to ignorance. As long as one is ignorant about his identity, he is sure to act wrongly and thereby become entangled in material contamination. This ignorance of factual knowledge can also be dissipated by Kṛṣṇa consciousness, as is confirmed in the Padma Purāṇa as follows: "Pure devotional service in Kṛṣṇa consciousness is the highest enlightenment, and when such enlightenment is there, it is just like a blazing forest fire, killing all the inauspicious snakes of desire." The example is being given in this connection that when there is a forest fire the extensive blazing automatically kills all the snakes in the forest. There are many, many snakes on the ground of the forest, and when a fire takes place, it burns the dried foliage, and the snakes are immediately attacked. Animals who have four legs can flee from the fire or can at least try to flee, but the snakes are immediately killed. Similarly, the blazing fire of Kṛṣṇa consciousness is so strong that the snakes of ignorance are immediately killed.

Nectar of Devotion 10:

In the material world everyone is engaged in the illusory activities of the inferior energy, but when one is given the opportunity to relish the activities of the superior energy performed by Kṛṣṇa, then he forgets all his lesser pleasures. When Kṛṣṇa speaks on the Battlefield of Kurukṣetra, to the materialistic person it appears that this is simply talk between two friends, but actually it is a river of nectar flowing down from the mouth of Śrī Kṛṣṇa. Arjuna gave aural reception to such vibrations, and thus he became freed from all the illusions of material problems.

In the Twelfth Canto of Śrīmad-Bhāgavatam, Third Chapter, verse 15, it is stated, "A person who desires unalloyed devotional service to Lord Kṛṣṇa, who is praised by transcendental sound vibrations, should always hear about His glorification and transcendental qualities. This will surely kill all kinds of inauspiciousness in the heart."

Nectar of Devotion 29:

In the Tenth Canto, Fifty-first Chapter, verse 47, of the Śrīmad-Bhāgavatam, there is this statement: "My dear Kṛṣṇa, I cannot say that it is only other people who are implicated in material existence, because I too am much entangled with the bodily concept of life. I am always too anxious about my family, home, wife, wealth, land and kingdom. And because I have been so maddened by this material atmosphere, I am thinking now that my life has been simply spoiled." This statement is an instance of disappointment caused by lamentation.

According to Bharata Muni, this disappointment is inauspicious. But there are other learned scholars who have accepted such disappointment as being in the mood of neutrality and as being a preservative of ecstatic love.

Nectar of Devotion 31:

When Kṛṣṇa was joking with Rādhārāṇī in this way, Rādhārāṇī moved Her beautiful eyebrows crossly. Rūpa Gosvāmī prays that everyone may become blessed by this movement of Śrīmatī Rādhārāṇī's eyebrows. This is an instance of the generation of malice in ecstatic love of Kṛṣṇa.

One night, after the Pūtanā demon had been killed, baby Kṛṣṇa could be seen playing upon her breast. Upon seeing this, Yaśodā became stunned for some time. This is an example of a conjunction of various symptoms of ecstatic love. The conjunction can be auspicious or inauspicious. That the Pūtanā demon had been killed was auspicious, but that Kṛṣṇa was playing on her breast in the dead of night, with no one to help Him in case of trouble, was inauspicious. Yaśodā was caught between auspiciousness and inauspiciousness.

Nectar of Devotion 37:

When he saw the sun-god, Indra told him, "My dear sun-god, your sunshine is very glorious because it reaches unto the lotus feet of Lord Kṛṣṇa, the master of the Yadu dynasty. I have thousands of eyes, but they have proved to be useless because not even for a moment are they able to see the lotus feet of the Lord."

Reverential devotion for the Lord gradually increases and transforms itself into ecstatic love, then affection and then attachment. In the Tenth Canto of Śrīmad-Bhāgavatam, Thirty-eighth Chapter, verse 6, Akrūra says, "Because I am going to see Lord Kṛṣṇa today, all symptoms of inauspiciousness have already been killed. My life is now successful, because I shall be able to offer my respects unto the lotus feet of the Supreme Personality of Godhead!"

Another devotee in ecstatic reverential affection once said, "When will that glorious day in my life come when it will be possible for me to go to the bank of the Yamunā and see Lord Śrī Kṛṣṇa playing there as a cowherd boy?"

Nectar of Devotion 42:

When the Pāṇḍavas were banished by Duryodhana and forced to live incognito in the forest, no one could trace out where they were staying. At that time, the great sage Nārada met Lord Kṛṣṇa and said, "My dear Mukunda, although You are the Supreme Personality of Godhead, the all-powerful person, by making friendship with You the Pāṇḍavas have become bereft of their legitimate right to the kingdom of the world—and, moreover, they are now living in the forest incognito. Sometimes they must work as ordinary laborers in someone else's house. These symptoms appear to be very inauspicious materially, but the beauty is that the Pāṇḍavas have not lost their faith and love for You, in spite of all these tribulations. In fact, they are always thinking of You and chanting Your name in ecstatic friendship."

Another example of acute affection for Kṛṣṇa is given in the Tenth Canto, Fifteenth Chapter, verse 18, of Śrīmad-Bhāgavatam. In the pasturing ground Kṛṣṇa felt a little tired and wanted to take rest, so He lay down on the ground. At that time, many cowherd boys assembled there and with great affection began to sing suitable songs so that Kṛṣṇa would rest very nicely.

Nectar of Instruction

Nectar of Instruction 1, Purport:

When one is fully practiced in the methods of Kṛṣṇa conscious control, he can become qualified to be a bona fide spiritual master.

In his Anuvṛtti explanation of Upadeśāmṛta, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes that our material identification creates three kinds of urges—the urge to speak, the urge or demands of the mind and the demands of the body. When a living entity falls victim to these three types of urges, his life becomes inauspicious. One who practices resisting these demands or urges is called tapasvī, or one who practices austerities. By such tapasya one can overcome victimization by the material energy, the external potency of the Supreme Personality of Godhead.

Krsna, The Supreme Personality of Godhead

Krsna Book Introduction:

Every one of us should be conscious of death at every moment. This life is not at all assured; at any time one can die. It does not matter whether one is a young man or an old man. So before death takes place, we must be fully Kṛṣṇa conscious.

At the point of his death, King Parīkṣit was hearing Śrīmad-Bhāgavatam from Śukadeva Gosvāmī. When King Parīkṣit expressed his untiring desire to hear about Kṛṣṇa, Śukadeva Gosvāmī was very much pleased. Śukadeva was the greatest of all Bhāgavata reciters, and thus he began to speak about Kṛṣṇa's pastimes, which destroy all inauspiciousness in this Age of Kali. Śukadeva Gosvāmī thanked the King for his eagerness to hear about Kṛṣṇa, and he encouraged him by saying, "My dear King, your intelligence is very keen because you are so eager to hear about the pastimes of Kṛṣṇa." He informed Mahārāja Parīkṣit that hearing and chanting the pastimes of Kṛṣṇa are so auspicious that the processes purify the three varieties of men involved: he who recites the transcendental topics of Kṛṣṇa, he who hears such topics, and he who inquires about Him. These pastimes are just like the Ganges water, which flows from the toe of Lord Viṣṇu: they purify the three worlds, the upper, middle and lower planetary systems.

Krsna Book 3:

The Lord's appearance or birth is not like that of an ordinary man, who is forced to accept a material body according to his past deeds. The Lord's appearance is explained in the Second Chapter: He appears out of His own sweet pleasure. When the time was mature for the appearance of the Lord, the constellations became very auspicious. The astrological influence of the star known as Rohiṇī was predominant. This star is considered to be very auspicious and is under the direct supervision of Brahmā. According to the astrological conclusion, besides the proper situation of the stars, there are auspicious and inauspicious moments due to the different situations of the different planetary systems. At the time of Kṛṣṇa's birth, the planetary systems were automatically adjusted so that everything became auspicious.

Krsna Book 6:

When the gopīs saw little Kṛṣṇa fearlessly playing on Pūtanā’s lap, they very quickly came and picked Him up. Mother Yaśodā, Rohiṇī and other elder gopīs immediately performed the auspicious rituals by taking the tail of a cow and circumambulating His body. The child was completely washed with the urine of a cow, and the dust created by the hooves of the cows was thrown all over His body. This was all just to save little Kṛṣṇa from future inauspicious accidents. This incident gives us a clear indication of how important the cow is to the family, society and to living beings in general. The transcendental body of Kṛṣṇa did not require any protection, but to instruct us on the importance of the cow, the Lord was smeared over with cow dung, washed with the urine of a cow, and sprinkled with the dust upraised by the walking of the cows.

Krsna Book 16:

All the cows, bulls and small calves became overwhelmed with grief, and they began to look at Him with great anxiety. Out of fear they could only cry in agony and stand erect on the bank, unable to help their beloved Kṛṣṇa.

While this scene was taking place on the bank of the Yamunā, there were ill omens manifest. The earth trembled, meteors fell from the sky, and the left side of men's bodies shivered. All these are indications of great immediate danger. Observing the inauspicious signs, the cowherd men, including Mahārāja Nanda, became very anxious out of fear. At the same time they were informed that Kṛṣṇa had gone to the pasturing ground without His elder brother, Balarāma. As soon as Nanda and Yaśodā and the cowherd men heard this news, they became even more anxious. Out of their great affection for Kṛṣṇa, and being unaware of the extent of His potencies, they became overwhelmed with grief and anxiety because they had nothing dearer than Kṛṣṇa and because they had dedicated their everything—life, property, affection, mind and activities—to Kṛṣṇa. Because of their great attachment for Kṛṣṇa, they thought, "Today Kṛṣṇa is surely going to be vanquished!"

Krsna Book 28:

After this, there were torrents of rain and hailstorms imposed by King Indra for seven days. Nine days of the waxing moon having passed, on the tenth day King Indra worshiped Lord Kṛṣṇa, and thus the matter was satisfactorily settled. After this, on the eleventh day of the full moon, Ekādaśī, Mahārāja Nanda observed fasting for the whole day, and just early in the morning of the next day, Dvādaśī, he went to take a bath in the river Yamunā. He entered deep into the water of the river, but he was arrested immediately by one of the servants of Varuṇadeva. This servant brought Nanda Mahārāja before the demigod Varuṇa and accused him of taking a bath in the river at the wrong time. According to astronomical calculations, the time in which he took a bath was considered demoniac. The fact was that Nanda Mahārāja wanted to take a bath in the river Yamunā early in the morning before the sunrise, but somehow or other he was a little too early, and he bathed at an inauspicious time. Consequently he was arrested.

Krsna Book 42:

After taking supper and thinking of the next day's program, He very peacefully took rest. Thus He passed the night there.

On the other side, when Kaṁsa came to understand about the breaking of his wonderful bow and the killing of the caretakers and soldiers by Kṛṣṇa, he could partially realize the power of the Supreme Personality of Godhead. He could realize that the eighth son of Devakī had appeared and that now his death was imminent. Thinking of his imminent death, he was restless the entire night. He began to have many inauspicious visions, and he could understand that Kṛṣṇa and Balarāma, who had approached the precincts of the city, were his messengers of death. Kaṁsa saw various kinds of inauspicious signs while both awake and dreaming. When he looked in the mirror he could not see his head, although the head was actually present. He saw the luminaries in the sky in double, although there was only one set factually. He began to see holes in his shadow, and he heard a high buzzing sound within his ears. All the trees before him appeared to be made of gold, and he could not see his own footprints in dust or muddy clay. In dreams he saw various kinds of ghosts being carried in a carriage drawn by donkeys. He also dreamed that someone gave him poison and he was drinking it. He dreamed also that he was going naked with a garland of flowers and was smearing oil all over his body. Thus, as Kaṁsa saw various signs of death while both awake and sleeping, he could understand that death was certain, and thus in great anxiety he could not rest that night. Just after the night expired, he busily arranged for the wrestling match.

Krsna Book 56:

And who would not worship that jewel? The Syamantaka jewel was so powerful that daily it produced a large quantity of gold. A quantity of gold is counted by a measurement called a bhāra. According to Vedic formulas, one bhāra is equal to about twenty-one pounds, and one mound equals about eighty-two pounds. The jewel was producing about 170 pounds of gold every day. Besides that, it is learned from Vedic literature that in whatever part of the world this jewel was worshiped there was no possibility of famine, and wherever the jewel was present, there was no possibility of anything inauspicious, such as pestilence.

Lord Kṛṣṇa wanted to teach the world that the best of everything should be offered to the ruling chief of the country. King Ugrasena was the overlord of many dynasties and happened to be the grandfather of Kṛṣṇa, so Kṛṣṇa asked Satrājit to present the Syamantaka jewel to King Ugrasena.

Krsna Book 57:

Due to this supernatural power of Śvaphalka, his son Akrūra was considered equally powerful, and people were under the impression that wherever Akrūra or his father stayed there would be no natural disturbances, such as famine or drought. That kingdom is considered happy where there is no famine, pestilence or excessive heat and cold and where people are happy mentally, spiritually and physically. As soon as there was some disturbance in Dvārakā, people considered the cause to be the absence of an auspicious personality in the city. Thus there was a rumor that because of the absence of Akrūra inauspicious things were happening. After the departure of Akrūra, some of the elderly residents of the city also began to perceive inauspicious signs due to the absence of the Syamantaka jewel. When Lord Śrī Kṛṣṇa heard these rumors spread by the people, He decided to summon Akrūra from the kingdom of Kāśī.

Krsna Book 63:

All the citizens joined with their friends and relatives to welcome Lord Kṛṣṇa with great pomp and jubilation, and a tumultuous vibration of conchshells, drums and bugles received the Lord. In this way the Supreme Personality of Godhead, Kṛṣṇa, entered His capital, Dvārakā.

Śukadeva Gosvāmī assured King Parīkṣit that the narration of the fight between Lord Śiva and Lord Kṛṣṇa is not at all inauspicious, like ordinary fights. On the contrary, if one remembers in the morning the narration of this fight between Lord Kṛṣṇa and Lord Śiva and takes pleasure in the victory of Lord Kṛṣṇa, he will never experience defeat anywhere in his struggle of life.

This episode of Bāṇāsura's fighting with Kṛṣṇa and later being saved by the grace of Lord Śiva is confirmation of the statement in the Bhagavad-gītā that the worshipers of demigods cannot achieve any benediction without its being sanctioned by the Supreme Lord, Kṛṣṇa. Here in this narration we find that although Bāṇāsura was a great devotee of Lord Śiva, when he faced death by Kṛṣṇa, Lord Śiva was not able to save him.

Krsna Book 86:

When they saw Kṛṣṇa, all the ignorant misconceptions of their lives dissipated. When the Lord passed through the various countries and the people came to visit Him, simply by glancing over them the Lord would bestow all good fortune upon them and liberate them from all kinds of ignorance. In some places the demigods would join with the human beings, and their glorification of the Lord would cleanse all directions of all inauspicious things. In this way, Lord Kṛṣṇa gradually reached the kingdom of Videha.

When the citizens received the news of the Lord's arrival, they all felt unlimited happiness and came to welcome Him, taking gifts in their hands to offer. As soon as they saw Lord Kṛṣṇa, their hearts immediately blossomed in transcendental bliss, just like lotus flowers upon the rising of the sun. Previously they had simply heard the names of the great sages but had never seen them. Now, by the mercy of Lord Kṛṣṇa, they had the opportunity of seeing both the great sages and the Lord Himself.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.6:

In this age of quarrel and hypocrisy, the only means of deliverance is chanting the holy name of the Lord, chanting the holy name of the Lord, chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.

In the age of Kali the only process for attaining perfection is to hear, chant, and remember the holy name of the Supreme Lord. Numerous quotes from the scriptures substantiate this. All inauspiciousness is destroyed by chanting the all-auspicious name of Lord Kṛṣṇa. The Śrīmad-Bhāgavatam (12.12.55) confirms this:

avismṛtiḥ kṛṣṇa-padāravindayoḥ

kṣiṇoty abhadrāṇi ca śaṁ tanoti

sattvasya śuddhiṁ paramātma-bhaktiṁ

jñānaṁ ca vijñāna-virāga-yuktam

Remembrance of Lord Kṛṣṇa's lotus feet destroys everything inauspicious and awards the greatest good fortune. It purifies the heart and bestows devotion for the Supreme Soul, along with knowledge enriched with realization and renunciation.

Renunciation Through Wisdom 5.1:

In this way you will be freed from bondage to work and its auspicious and inauspicious results. With your mind fixed on Me in this principle of renunciation, you will be liberated and come to Me.

Real perfection in yoga comes when we forget our personal demands and determine what service the Lord wants from us. Personal interest must be sacrificed, along with our conceptions of good and bad, right and wrong, necessary and unnecessary, ans so on. We must emulate that great warrior Arjuna and try to find out what service the Supreme Lord wants from us. Such Kṛṣṇa conscious activities alone will lead us to the full consummation of all our duties, and the results will be all-auspicious. This degree of fixed faith is indispensable to progress. In the Caitanya-caritāmṛta (CC Madhya 22.62), Śrīla Kṛṣṇadāsa Kavirāja defines this faith:

'śraddhā'-śabde-viśvāsa kahe sudṛdha niścaya

kṛṣṇe bhakti kaile sarva-karma kṛta haya

By rendering transcendental loving service to Kṛṣṇa, one automatically performs all subsidiary activities. This confident, firm faith, favorable to the discharge of devotional service, is called śraddhā.