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Latter

Bhagavad-gita As It Is

BG Chapters 1 - 6

BG 4.8, Translation and Purport:

To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.

According to Bhagavad-gītā, a sādhu (holy man) is a man in Kṛṣṇa consciousness. A person may appear to be irreligious, but if he has the qualifications of Kṛṣṇa consciousness wholly and fully, he is to be understood to be a sādhu. And duṣkṛtām applies to those who do not care for Kṛṣṇa consciousness. Such miscreants, or duṣkṛtām, are described as foolish and the lowest of mankind, even though they may be decorated with mundane education, whereas a person who is one hundred percent engaged in Kṛṣṇa consciousness is accepted as a sādhu, even though such a person may be neither learned nor well cultured. As far as the atheistic are concerned, it is not necessary for the Supreme Lord to appear as He is to destroy them, as He did with the demons Rāvaṇa and Kaṁsa. The Lord has many agents who are quite competent to vanquish demons. But the Lord especially descends to appease His unalloyed devotees, who are always harassed by the demoniac. The demon harasses the devotee, even though the latter may happen to be his kin. Although Prahlāda Mahārāja was the son of Hiraṇyakaśipu, he was nonetheless persecuted by his father; although Devakī, the mother of Kṛṣṇa, was the sister of Kaṁsa, she and her husband Vasudeva were persecuted only because Kṛṣṇa was to be born of them. So Lord Kṛṣṇa appeared primarily to deliver Devakī, rather than kill Kaṁsa, but both were performed simultaneously. Therefore it is said here that to deliver the devotee and vanquish the demon miscreants, the Lord appears in different incarnations.

BG 5.1, Purport:

In this Fifth Chapter of the Bhagavad-gītā, the Lord says that work in devotional service is better than dry mental speculation. Devotional service is easier than the latter because, being transcendental in nature, it frees one from reaction. In the Second Chapter, preliminary knowledge of the soul and its entanglement in the material body were explained. How to get out of this material encagement by buddhi-yoga, or devotional service, was also explained therein. In the Third Chapter, it was explained that a person who is situated on the platform of knowledge no longer has any duties to perform. And in the Fourth Chapter the Lord told Arjuna that all kinds of sacrificial work culminate in knowledge. However, at the end of the Fourth Chapter, the Lord advised Arjuna to wake up and fight, being situated in perfect knowledge. Therefore, by simultaneously stressing the importance of both work in devotion and inaction in knowledge, Kṛṣṇa has perplexed Arjuna and confused his determination.

BG 5.12, Purport:

The difference between a person in Kṛṣṇa consciousness and a person in bodily consciousness is that the former is attached to Kṛṣṇa whereas the latter is attached to the results of his activities. The person who is attached to Kṛṣṇa and works for Him only is certainly a liberated person, and he has no anxiety over the results of his work. In the Bhāgavatam, the cause of anxiety over the result of an activity is explained as being one's functioning in the conception of duality, that is, without knowledge of the Absolute Truth. Kṛṣṇa is the Supreme Absolute Truth, the Personality of Godhead. In Kṛṣṇa consciousness, there is no duality. All that exists is a product of Kṛṣṇa's energy, and Kṛṣṇa is all good. Therefore, activities in Kṛṣṇa consciousness are on the absolute plane; they are transcendental and have no material effect. One is therefore filled with peace in Kṛṣṇa consciousness. But one who is entangled in profit calculation for sense gratification cannot have that peace. This is the secret of Kṛṣṇa consciousness-realization that there is no existence besides Kṛṣṇa is the platform of peace and fearlessness.

Srimad-Bhagavatam

SB Preface and Introduction

SB Introduction:

Many devotees of Lord Caitanya like Śrīla Vṛndāvana dāsa Ṭhākura, Śrī Locana dāsa Ṭhākura, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, Śrī Kavikarṇapūra, Śrī Prabodhānanda Sarasvatī, Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha Bhaṭṭa Gosvāmī, Śrī Jīva Gosvāmī, Śrī Gopāla Bhaṭṭa Gosvāmī, Śrī Raghunātha dāsa Gosvāmī and in this latter age within two hundred years, Śrī Viśvanātha Cakravartī, Śrī Baladeva Vidyābhūṣana, Śrī Śyāmānanda Gosvāmī, Śrī Narottama dāsa Ṭhākura, Śrī Bhaktivinoda Ṭhākura and at last Śrī Bhaktisiddhānta Sarasvatī Ṭhākura (our spiritual master) and many other great and renowned scholars and devotees of the Lord have prepared voluminous books and literatures on the life and precepts of the Lord. Such literatures are all based on the śāstras like the Vedas, Purāṇas, Upaniṣads, Rāmāyaṇa, Mahābhārata and other histories and authentic literatures approved by the recognized ācāryas.

SB Introduction:

The Lord's early life was recorded by one of His chief devotees and contemporaries, namely Śrīla Murāri Gupta, a medical practitioner of that time, and the latter part of the life of Śrī Caitanya Mahāprabhu was recorded by His private secretary Śrī Dāmodara Gosvāmī, or Śrīla Svarūpa Dāmodara, who was practically a constant companion of the Lord at Purī. These two devotees recorded practically all the incidents of the Lord's activities, and later on all the books dealing with the Lord, which are above mentioned, were composed on the basis of kaḍacās (notebooks) by Śrīla Dāmodara Gosvāmī and Murāri Gupta.

SB Introduction:

"The Vedic mantra maintains that the Absolute Truth has no legs and no hands and yet goes faster than all and accepts everything that is offered to Him in devotion. The latter statements definitely suggest the personal features of the Lord, although His hands and legs are distinguished from mundane hands and legs or other senses.

SB Introduction:

One devotee brāhmaṇa, who became a devotee of the Lord, did not like the criticism of Prakāśānanda, and he went to the Lord to express his regrets. He told the Lord that when he uttered the Lord's name before the sannyāsī Prakāśānanda, the latter strongly criticized the Lord, although the brāhmaṇa heard Prakāśānanda uttering several times the name Caitanya. The brāhmaṇa was astonished to see that the sannyāsī Prakāśānanda could not vibrate the sound Kṛṣṇa even once, although he uttered the name Caitanya several times.

SB Canto 1

SB 1.1.3, Purport:

In this śloka, it is definitely stated that spiritual rasa, which is relished even in the liberated stage, can be experienced in the literature of the Śrīmad-Bhāgavatam due to its being the ripened fruit of all Vedic knowledge. By submissively hearing this transcendental literature, one can attain the full pleasure of his heart's desire. But one must be very careful to hear the message from the right source. Śrīmad-Bhāgavatam is exactly received from the right source. It was brought by Nārada Muni from the spiritual world and given to his disciple Śrī Vyāsadeva. The latter in turn delivered the message to his son Śrīla Śukadeva Gosvāmī, and Śrīla Śukadeva Gosvāmī delivered the message to Mahārāja Parīkṣit just seven days before the King's death. Śrīla Śukadeva Gosvāmī was a liberated soul from his very birth. He was liberated even in the womb of his mother, and he did not undergo any sort of spiritual training after his birth.

SB 1.11.16-17, Purport:

Śrī Baladeva was also a class friend of Lord Śrī Kṛṣṇa as a student of Sāndīpani Muni. In His childhood He killed many asuras along with Śrī Kṛṣṇa, and specifically He killed the Dhenukāsura at Tālavana. During the Kurukṣetra battle, He remained neutral, and He tried His best not to bring about the fight. He was in favor of Duryodhana, but still He remained neutral. When there was a club-fight between Duryodhana and Bhīmasena, He was present on the spot. He was angry at Bhīmasena when the latter struck Duryodhana on the thigh or below the belt, and He wanted to retaliate the unfair action. Lord Śrī Kṛṣṇa saved Bhīma from His wrath. But He left the place at once, being disgusted at Bhīmasena, and after His departure Duryodhana fell to the ground to meet his death. The funeral ceremony of Abhimanyu, the son of Arjuna, was performed by Him, as He was the maternal uncle. It was impossible to be performed by any one of the Pāṇḍavas, who were all overwhelmed with grief. At the last stage, He departed from this world by producing a great white snake from His mouth, and thus He was carried by Śeṣanāga in the shape of a serpent.

SB 1.12.21, Purport:

He met Ulūpī at Haridvāra (Hardwar), and he was attracted by a girl belonging to Nāgaloka, and thus Iravān was born. Similarly, he met Citrāṅgadā, a daughter of the King of Maṇipura, and thus Babhruvāhana was born. Lord Śrī Kṛṣṇa made a plan to help Arjuna to kidnap Subhadrā, sister of Śrī Kṛṣṇa, because Baladeva was inclined to hand her over to Duryodhana. Yudhiṣṭhira also agreed with Śrī Kṛṣṇa, and thus Subhadrā was taken by force by Arjuna and then married to him. Subhadrā's son is Abhimanyu, the father of Parīkṣit Mahārāja, the posthumous child. Arjuna satisfied the fire-god by setting fire to the Khāṇḍava Forest, and thus the fire-god gave him one weapon. Indra was angry when the fire was set in the Khāṇḍava Forest, and thus Indra, assisted by all other demigods, began fighting with Arjuna for his great challenge. They were defeated by Arjuna, and Indradeva returned to his heavenly kingdom. Arjuna also promised all protection to one Mayāsura, and the latter presented him one valuable conchshell celebrated as the Devadatta. Similarly, he received many other valuable weapons from Indradeva when he was satisfied to see his chivalry.

SB 1.13.3-4, Purport:

When Gāndhārī came to know that her would-be husband was a blind man, to follow her life companion she decided to become voluntarily blind. So she wrapped up her eyes with many silk linens, and she was married to Dhṛtarāṣṭra under the guidance of her elder brother Śakuni. She was the most beautiful girl of her time, and she was equally qualified by her womanly qualities, which endeared every member of the Kaurava court. But despite all her good qualities, she had the natural frailties of a woman, and she was envious of Kuntī when the latter gave birth to a male child. Both the queens were pregnant, but Kuntī first gave birth to a male child. Thus Gāndhārī became angry and gave a blow to her own abdomen. As a result, she gave birth to a lump of flesh only, but since she was a devotee of Vyāsadeva, by the instruction of Vyāsadeva the lump was divided into one hundred parts, and each part gradually developed to become a male child. Thus her ambition to become the mother of one hundred sons was fulfilled, and she began to nourish all the children according to her exalted position.

SB 1.15.11, Purport:

Duryodhana was intelligent enough to satisfy the brāhmaṇa by all means, and the great ṛṣi wanted to give some benediction to Duryodhana. Duryodhana knew his mystic powers, and he knew also that the mystic brāhmaṇa, if dissatisfied, could cause some havoc, and thus he designed to engage the brāhmaṇa to show his wrath upon his enemy cousins, the Pāṇḍavas. When the ṛṣi wanted to award some benediction to Duryodhana, the latter wished that he should visit the house of Mahārāja Yudhiṣṭhira, who was the eldest and chief among all his cousins. But by his request he would go to him after he had finished his meals with his Queen, Draupadī. Duryodhana knew that after Draupadī's dinner it would be impossible for Mahārāja Yudhiṣṭhira to receive such a large number of brāhmaṇa guests, and thus the ṛṣi would be annoyed and would create some trouble for his cousin Mahārāja Yudhiṣṭhira. That was the plan of Duryodhana. Durvāsā Muni agreed to this proposal, and he approached the King in exile, according to the plan of Duryodhana, after the King and Draupadī had finished their meals.

SB Canto 2

SB 2.1.19, Purport:

The worshipable Deity in the temple of Viṣṇu is identical with Lord Viṣṇu by the inconceivable potency of the Lord. Therefore, a neophyte's concentration or meditation upon the limbs of Viṣṇu in the temple, as contemplated in the revealed scriptures, is an easy opportunity for meditation for persons who are unable to sit down tightly at one place and then concentrate upon praṇava oṁkāra or the limbs of the body of Viṣṇu, as recommended herein by Śukadeva Gosvāmī, the great authority. The common man can benefit more by meditating on the form of Viṣṇu in the temple than on the oṁkāra, the spiritual combination of a-u-m as explained before. There is no difference between oṁkāra and the forms of Viṣṇu, but persons unacquainted with the science of Absolute Truth try to create dissension by differentiating between the forms of Viṣṇu and that of oṁkāra. Here it is indicated that the Viṣṇu form is the ultimate goal of meditation, and as such it is better to concentrate upon the forms of Viṣṇu than on impersonal oṁkāra. The latter process is also more difficult than the former.

SB 2.2.3, Purport:

The materialistic advancement of civilization is called "the civilization of the demons," which ultimately ends in wars and scarcity. The transcendentalist is specifically warned herewith to be fixed in mind, so that even if there is difficulty in plain living and high thinking he will not budge even an inch from his stark determination. For a transcendentalist, it is a suicidal policy to be intimately in touch with the sense gratifiers of the world, because such a policy will frustrate the ultimate gain of life. Śukadeva Gosvāmī met Mahārāja Parīkṣit when the latter felt a necessity for such a meeting. It is the duty of a transcendentalist to help persons who desire real salvation and to support the cause of salvation. One might note that Śukadeva Gosvāmī never met Mahārāja Parīkṣit while he was ruling as a great king. For a transcendentalist, the mode of activities is explained in the next śloka.

SB 2.2.32, Purport:

The two different ways of reaching the spiritual sky and thereby getting emancipation from all material bondage, namely either the direct process of reaching the kingdom of God or the gradual process through the other higher planets of the universe, are set forth exactly according to the version of the Vedas. The Vedic versions in this connection are, yadā sarve pramucyante kāmā ye 'sya hṛdi śritāḥ/ atha martyo 'mṛto bhavaty atra brahma samaśnute (Bṛhad-āraṇyaka Upaniṣad 4.4.7) and te 'rcir abhisambhavanti (Bṛhad-āraṇyaka Upaniṣad 6.2.15): "Those who are free from all material desires, which are diseases of the heart, are able to conquer death and enter the kingdom of God through the Arci planets." These Vedic versions corroborate the version of the Śrīmad-Bhāgavatam, and the latter is further confirmed by Śukadeva Gosvāmī, who affirms that the truth was disclosed by the Supreme Personality of Godhead Lord Śrī Kṛṣṇa, Vāsudeva, to Brahmā, the first authority on the Vedas. The disciplic succession holds that the Vedas were uttered by Lord Kṛṣṇa to Brahmā, by Brahmā to Nārada, and by Nārada to Vyāsadeva, and then by Vyāsadeva to Śukadeva Gosvāmī and so on.

SB 2.7.15, Purport:

The history of delivering the leader of the elephants, whose leg was attacked in the river by the superior strength of a crocodile, is described in the Eighth Canto of Śrīmad-Bhāgavatam. Since the Lord is absolute knowledge, there is no difference between His holy name and the Personality of Godhead. The leader of the elephants was much distressed when he was attacked by the crocodile. Although the elephant is always stronger than the crocodile, the latter is stronger than the elephant when it is in the water. And because the elephant was a great devotee of the Lord in his previous birth, he was able to chant the holy name of the Lord by dint of his past good deeds. Every living entity is always distressed in this material world because this place is such that at every step one has to meet with some kind of distress. But one who is supported by his past good deeds engages himself in the devotional service of the Lord, as confirmed in the Bhagavad-gītā (7.16). Those who are supported by impious acts cannot be engaged in the devotional service of the Lord, even though they are distressed. This is also confirmed in the Bhagavad-gītā (7.15). The Personality of Godhead Hari appeared at once on the back of His eternal bearer, Garuḍa, and delivered the elephant.

SB 2.7.23, Purport:

Lord Rāmacandra was ordered by His father, Mahārāja Daśaratha, to leave home for the forest under awkward circumstances, and the Lord, as the ideal son of His father, carried out the order, even on the occasion of His being declared the King of Ayodhyā. One of His younger brothers, Lakṣmaṇajī, desired to go with Him, and so also His eternal wife, Sītājī, desired to go with Him. The Lord agreed to both of them, and all together they entered the Daṇḍakāraṇya Forest, to live there for fourteen years. During their stay in the forest, there was some quarrel between Rāmacandra and Rāvaṇa, and the latter kidnapped the Lord's wife, Sītā. The quarrel ended in the vanquishing of the greatly powerful Rāvaṇa, along with all his kingdom and family.

SB 2.8.3, Purport:

To be fully engaged in hearing the transcendental narration described in the text of Śrīmad-Bhāgavatam means to constantly associate with the Supreme Soul, Śrī Kṛṣṇa. And to constantly associate with the Supreme Lord Kṛṣṇa means to be liberated from the qualities of matter. Lord Kṛṣṇa is like the sun, and material contamination is like darkness. As the presence of the sun dissipates darkness, constant engagement in the association of the Lord Śrī Kṛṣṇa frees one from the contamination of the material qualities. Contamination by the material qualities is the cause of repeated birth and death, and liberation from material qualities is transcendence. Mahārāja Parīkṣit was now a realized soul by this secret of liberation, through the grace of Śukadeva Gosvāmī, for the latter had informed the King that the highest perfection of life is to be in remembrance of Nārāyaṇa at the end of life. Mahārāja Parīkṣit was destined to give up his body at the end of seven days, and thus he decided to continue remembering the Lord by His association with the topics of Śrīmad-Bhāgavatam, and thus to quit his body in full consciousness of the presence of the Lord Śrī Kṛṣṇa, the Supreme Soul.

SB 2.8.20, Purport:

The devotees of the Lord, the Supreme Personality of Godhead, do not directly practice the process of mystic powers, but, by the grace of the Lord, His devotee can defeat even a great yogeśvara like Durvāsā Muni, who picked a quarrel with Mahārāja Ambarīṣa and wanted to show the wonderful achievements of his mystic powers. Mahārāja Ambarīṣa was a pure devotee of the Lord, and thus without any effort on his part the Lord saved him from the wrath of Yogeśvara Durvāsā Muni, and the latter was obliged to beg pardon from the King. Similarly, at the time of Draupadī's precarious position, when she was attacked by the Kurus who wanted to see her naked in the open assembly of the royal order, the Lord saved her from being stripped by supplying an unlimited length of sari to cover her. And Draupadī knew nothing of mystic powers. Therefore the devotees are also yogeśvaras by the unlimited power of the Lord, just as a child is powerful by the strength of the parents. They do not try to protect themselves by any artificial means, but are saved by the mercy of the parents.

SB Canto 3

SB 3.2.15, Purport:

The karmīs, jñānīs and yogīs have their particular mentalities in the modes of nature, and therefore they are called itara or nondevotees. These itaras, including even the yogīs, sometimes harass the devotees of the Lord. Durvāsā Muni, a great yogī, harassed Mahārāja Ambarīṣa because the latter was a great devotee of the Lord. And the great karmī and jñānī Hiraṇyakaśipu even harassed his own Vaiṣṇava son, Prahlāda Mahārāja. There are many instances of such harassment of the peaceful devotees of the Lord by the itaras. When such friction takes place, the Lord, out of His great compassion towards His pure devotees, appears in person, accompanied by His plenary portions controlling the mahat-tattva.

SB 3.20.2, Translation:

Śaunaka Ṛṣi inquired about Vidura, who was a great devotee and friend of Lord Kṛṣṇa and who gave up the company of his elder brother because the latter, along with his sons, played tricks against the desires of the Lord.

SB 3.26.49, Translation:

Since the cause exists in its effect as well, the characteristics of the former are observed in the latter. That is why the peculiarities of all the elements exist in the earth alone.

SB 3.27.21, Purport:

There are two kinds of śruti, or scripture. One is spoken by the Lord, and the other is spoken about the Lord and His devotees. Bhagavad-gītā is the former and Śrīmad-Bhāgavatam the latter. One must hear these scriptures repeatedly from reliable sources in order to become fixed in serious devotional service. Through engagement in such devotional service, one becomes freed from the contamination of māyā. It is stated in the Śrīmad-Bhāgavatam that hearing about the Supreme Personality of Godhead cleanses the heart of all contamination caused by the influence of the three modes of material nature. By continuous, regular hearing, the effects of the contamination of lust and greed to enjoy or lord it over material nature diminish, and when lust and greed diminish, one then becomes situated in the mode of goodness. This is the stage of Brahman realization, or spiritual realization. In this way one becomes fixed on the transcendental platform. Remaining fixed on the transcendental platform is liberation from material entanglement.

SB Canto 4

SB 4.9.50, Purport:

It is also significant in this verse that Sunīti, mother of Dhruva Mahārāja, is described as vīra-sū, a mother who produced a great hero. There are many heroes in the world, but there is no comparison to Dhruva Mahārāja, who was not only a heroic emperor of this planet, but also a great devotee. A devotee is also a great hero because he conquers the influence of māyā. When Lord Caitanya inquired from Rāmānanda Rāya about the most famous man in this world, the latter replied that anyone who is known as a great devotee of the Lord is to be accepted as the most famous.

SB Canto 7

SB 7.14.19, Translation:

A brāhmaṇa who is sufficiently rich must offer oblations to the forefathers during the dark-moon fortnight in the latter part of the month of Bhādra. Similarly, he should offer oblations to the relatives of the forefathers during the mahālayā ceremonies in the month of Āśvina.

Sri Caitanya-caritamrta

CC Preface and Introduction

CC Foreword:

By this time, contemporary and near-contemporary scholars and devotees had already written several biographical works on the life of Śrī Kṛṣṇa Caitanya Mahāprabhu. These included Śrī Caitanya-carita, by Murāri Gupta, Caitanya-maṅgala, by Locana dāsa Ṭhākura, and Caitanya-bhāgavata. This latter work, by Vṛndāvana dāsa Ṭhākura, who was then considered the principal authority on Śrī Caitanya's life, was highly revered. While composing his important work, Vṛndāvana dāsa, fearing that it would become too voluminous, avoided elaborately describing many of the events of Śrī Caitanya Mahāprabhu's life, particularly the later ones. Anxious to hear of these later pastimes, the devotees in Vṛndāvana requested Kṛṣṇadāsa Kavirāja Gosvāmī, whom they respected as a great saint and scholar, to compose a book narrating these episodes in detail. Upon this request, and with the permission and blessings of the Madana-mohana Deity of Vṛndāvana, he began compiling Śrī Caitanya-caritāmṛta, which, due to its literary excellence and philosophical thoroughness, is today universally regarded as the foremost work on the life and profound teachings of Śrī Caitanya Mahāprabhu.

CC Adi-lila

CC Adi 1 Summary:

Lord Śrī Kṛṣṇa and His plenary expansions are all in the category of the Lord Himself, the energetic Absolute Truth, whereas His devotees, His eternal associates, are His energies. The energy and energetic are fundamentally one, but since their functions are differently exhibited, they are simultaneously different also. Thus the Absolute Truth is manifested in diversity in one unit. This philosophical truth, which is pursuant to the Vedānta-sūtra, is called acintya-bhedābheda-tattva, or the conception of simultaneous oneness and difference. In the latter portion of this chapter, the transcendental position of Śrī Caitanya Mahāprabhu and that of Śrīla Nityānanda Prabhu are described with reference to the above theistic facts.

CC Adi 1.64, Purport:

Perfect servitors of the Lord are considered His personal associates, whereas devotees endeavoring to attain perfection are called neophytes. Among the associates, some are attracted by the opulences of the Personality of Godhead, and others are attracted by nuptial love of Godhead. The former devotees are placed in the realm of Vaikuṇṭha to render reverential devotional service, whereas the latter devotees are placed in Vṛndāvana for the direct service of Śrī Kṛṣṇa.

CC Adi 2.75, Translation:
“If I do not state a subject, I do not state a predicate. First I speak the former and then I speak the latter."

CC Madhya-lila

CC Madhya 1.56, Translation:

Lord Caitanya Mahāprabhu used to sing this song (seita parāṇa-nātha) especially during the latter part of the day, and He would think, "Let Me take Kṛṣṇa and go back to Vṛndāvana." This ecstasy was always filling His heart.

CC Madhya 8.247, Purport:

Everyone in this material world is attempting to acquire riches to satisfy the senses. Actually no one cares for anything other than acquiring material possessions and maintaining them. The wealthy are generally accepted as the most important personalities in this material world, but when we compare a material man of wealth to one wealthy in devotional service to Rādhā and Kṛṣṇa, the latter is found to be the greatest capitalist.

CC Madhya 13.24, Purport:

In the material world, parakīya-rasa, or loving affairs with unmarried girlfriends, is the most degraded relationship, but in the spiritual world this type of loving affair is considered the supreme enjoyment. In the material world everything is but a reflection of the spiritual world, and that reflection is perverted. We cannot understand the affairs of the spiritual world on the basis of our experience in the material world. The Lord's pastimes with the gopīs are therefore misunderstood by mundane scholars and word-wranglers. The parakīya-rasa of the spiritual world should not be discussed except by one who is very advanced in pure devotional service. The parakīya-rasa in the spiritual world and that in the material world are not comparable. The former is like gold, and the latter is like iron. Because the difference between the two is so great, they cannot actually be compared. However, just as a knowledgeable person can easily distinguish gold from iron, one who has the proper realization can easily distinguish the transcendental activities of the spiritual world from material activities.

CC Antya-lila

CC Antya 8.80, Translation:
“"Between the former rule and the latter rule, the latter is more important.""

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Prologue:

The mother, in consultation with Advaita and others, asked her son to reside in Purī (the town of Jagannātha) so that she might obtain his information now and then. Mahāprabhu agreed to that proposition and in a few days left Śāntipura for Orissa. His biographers have described the journey of Kṛṣṇa Caitanya (that was the name he got after his sannyāsa) from Śāntipura to Purī in great detail. He traveled along the side of the Bhāgīrathī as far as Chatrabhoga, situated now in Thānā Mathurāpura, Diamond Harbour, 24 Parganas. There he took a boat and went as far as Prayāga-ghāṭa in the Midnapura District. Thence he walked through Balasore and Cuttack to Purī, seeing the temple of Bhūvaneśvara on his way. Upon his arrival at Purī he saw Jagannātha in the temple and resided with Sārvabhauma at the request of the latter. Sārvabhauma was a gigantic paṇḍita of the day. His readings knew no bounds. He was the best naiyāyika of the times and was known as the most erudite scholar in the Vedānta philosophy of the school of Śaṅkarācārya.

Teachings of Lord Caitanya, Chapter Prologue:

Gopīnātha, who had known Mahāprabhu from Nadia, had a great reverence for him and declared that the sannyāsī was not a common human being. On this point Gopīnātha and Sārvabhauma had a hot discussion. Sārvabhauma then requested Mahāprabhu to hear his recitation of the Vedānta-sūtras, and the latter tacitly submitted. Caitanya heard with silence what the great Sārvabhauma uttered with gravity for seven days, at the end of which the latter said, "Kṛṣṇa Caitanya! I think you do not understand the Vedānta, for you do not say anything after hearing my recitation and explanations." The reply of Caitanya was that he understood the sūtras very well, but he could not make out what Śaṅkarācārya meant by his commentaries. Astonished at this, Sārvabhauma said, "How is it that you understand the meanings of the sūtras and do not understand the commentaries which explain the sūtras? All well! If you understand the sūtras, please let me have your interpretations." Mahāprabhu thereon explained all the sūtras in his own way without touching the pantheistic commentary of Śaṅkara.

Teachings of Lord Caitanya, Chapter Prologue:

Caitanya visited numerous places in Southern India as far as Cape Comorin and returned to Purī in two years by Pandepura on the Bhīma. In this latter place he spiritualized one Tukārāma, who became from that time a religious preacher himself. This fact has been admitted in his ābhāṅgas, which have been collected in a volume by Mr. Satyendra Nāth Tagore of the Bombay Civil Service. During his journey he had discussions with the Buddhists, the Jains and the Māyāvādīs in several places and converted his opponents to Vaiṣṇavism.

Teachings of Lord Caitanya, Chapter 1:

In the Tenth Canto of Śrīmad-Bhāgavatam, one of the four Kumāras, known as Sanandana, gave the following speech upon performing a great sacrifice: "O Supreme Truth! If the living entities were not infinitesimal sparks of the supreme spirit, each minute spark would be all-pervading and would not be controlled by a superior power. But if the living entity is accepted as a minute part and parcel of the Supreme Lord he automatically becomes controlled by a supreme energy or power. The latter is his actual constitutional position, and if he remains in this position he can attain full freedom." (SB 10.87.30) If one mistakenly considers his position to be equal to that of the Supreme Personality of Godhead, he becomes contaminated by the doctrine of nonduality, and his efforts in transcendental life are rendered ineffective.

Teachings of Lord Caitanya, Chapter 26:

One who does not understand the transcendental nature of the body of Kṛṣṇa becomes Kṛṣṇa's enemy and defies or fights with Him. The enemies eventually merge into the Lord's Brahman effulgence. Such mukti or liberation into the Brahman effulgence is never desired by the Lord's devotees. There are five kinds of liberation: (1) attaining the planet where the Lord resides, (2) associating with the Lord, (3) attaining a transcendental body like the Lord's, (4) attaining opulence like the Lord, and (5) merging into the existence of the Lord. A devotee has no particular interest in any of these types of liberation. He is satisfied simply by being engaged in the transcendental loving service of the Lord. A devotee is especially adverse to merging into the existence of the Lord and losing his individual identity. Indeed, a devotee considers oneness with the Lord to be hellish. He will, however, accept one of the four other kinds of liberation in consideration for being engaged in the service of the Lord. Out of the two possibilities of merging in transcendence—namely becoming one with the impersonal Brahman effulgence and becoming one with the Personality of Godhead—the latter is more abominable to the devotee. The devotee has no aspiration other than engaging in the transcendental loving service of the Lord.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

How can the antimaterial particle be explained? We have experience with material particles or atoms, but we have no experience with antimaterial atoms. However, the Bhagavad-gītā gives the following vivid description of the antimaterial particle:

This antimaterial particle is within the material body. Because of the presence of this antimaterial particle, the material body is progressively changing from childhood to boyhood, from boyhood to youth to old age, after which the antimaterial particle leaves the old, unworkable body and takes up another material body.

This description of a living body confirms the scientific discovery that energy exists in two forms. When one of them, the antimaterial particle, is separated from the material body, the latter becomes useless for all purposes. As such, the antimaterial particle is undoubtedly superior to the material energy.

Krsna, The Supreme Personality of Godhead

Krsna Book 89:

When Bhṛgu Muni refused to embrace his brother, saying that Lord Śiva was impure, the latter became very angry with him. It is said that an offense can be committed either with the body, with the mind or by speech. Bhṛgu Muni's first offense, committed toward Lord Brahmā, was an offense with the mind. His second offense, committed toward Lord Śiva by insulting him, criticizing him for unclean habits, was an offense by speech. Because the quality of ignorance is prominent in Lord Śiva, when he heard Bhṛgu's insult his eyes immediately became red with anger. With uncontrollable rage, he took up his trident and prepared to kill Bhṛgu Muni. At that time Lord Śiva's wife, Pārvatī, was present. Her personality, like Lord Śiva's, is a mixture of the three qualities, and therefore she is called Triguṇamayī. In this case, she saved the situation by evoking Lord Śiva's quality of goodness. She fell down at the feet of her husband, and with her sweet words she talked him out of killing Bhṛgu Muni.

Renunciation Through Wisdom

Renunciation Through Wisdom 4.3:

How can we identify a historical individual with the Supreme God? The representation of an individual as identical with the universal Self is familiar to Hindu thought. In the Upaniṣads, we are informed that the fully awakened soul, which apprehends the true relation to the Absolute, sees that it is essentially one with the latter and declares itself to be so.

Renunciation Through Wisdom 4.5:

The doctrine of the Incarnation agitated the Christian world a great deal. Arioes maintained that the Son is not the equal of the Father but created by Him. The view that they are not distinct but only different aspects of one Being is the theory of Sabellius. The former emphasized the distinctness of the Father and the Son and the latter their oneness. The view that finally prevailed was that the Father and the Son were equal and of the same substance; they were, however, distinct persons. ("Introductory Essay," p. 35).

Renunciation Through Wisdom 4.5:

9) The undifferentiated Absolute Truth, the original Supreme Personality, Lord Śrī Kṛṣṇa, incarnates in this material world once in every day of Lord Brahmā—that is once every 8,640,000,000 solar years—to shower His mercy upon both His surrendered devotees and the atheistic nondevotees. He protects His devotees and slays the atheistic demons, thus giving the latter troublesome release, so to speak, in impersonal liberation. The Bhagavad-gītā, on the other hand, teaches liberation through devotional service to the Supreme Lord. The only way to obtain this devotional service is to take full shelter of the spiritual authority, the guru, who is coming in the line of a proper disciplic succession. Those who toil without worshiping the spiritual master will find that all their endeavors are futile.

Lectures

Philosophy Discussions

Philosophy Discussion on William James:

Hayagrīva: Typical of the latter part of the nineteenth century, James' only acquaintance with Hinduism was through the impersonalists, and he spoke of samādhi and the mystical experience in this way. He says, "The Vedantists say that one may stumble into superconsciousness sporadically without the previous discipline, but it is then impure. The test of its purity, like our test of religious value, is empirical. Its fruits must be good for life. When a man comes out of samādhi they assure us that he remains enlightened—a sage, a prophet, a saint, his whole character changed, his life changed, illumined." What is this samādhi or...

Prabhupāda: Samādhi means ecstasy, always in God consciousness. That is samādhi. That is explained in the Bhagavad-gītā, yoginām api sarveṣāṁ mad-gata āntarātmanā (BG 6.47). The yogis means they are always remaining in meditation of the Supreme Lord. Dhyānāvasthita-tad-gatena manasā. Mind is always absorbed in God. That is samādhi. He has no other thought than God. So if we can continue in Kṛṣṇa consciousness, that is samādhi.

Hayagrīva: Now James equates this mystical union, or samādhi, to be a union in which the individual has lost contact with the external world.

Prabhupāda: Yes.

Philosophy Discussion on Thomas Aquinas:

Hayagrīva: Concerning theology and philosophy, Aquinas writes, "Just as sacred doctrine is based on the light of faith, so is philosophy founded on the natural light of reason. Hence it is impossible for items that belong to philosophy to be contrary to those that pertain to faith, but the former may be defective." That is, philosophy may be defective in comparison with, with the latter, theology, which is based on faith. "If any point among the statements of the philosophers is found contrary to faith, this is not philosophy but rather an abuse of philosophy resulting from a defect in reasoning."

Prabhupāda: Yes. That we say, that every man is defective on account of his material condition of life. So philosophy coming from such defect persons cannot be any good for the human society. Philosophy coming from a person who is in contact with the Supreme Personality of Godhead, that is perfect. That will benefit human society. And the speculative philosopher, who has no definite idea, simply basing on his belief or imagination, by following such philosophy nobody will be benefited; rather, he will be deviated from the actual philosophy of life.

Philosophy Discussion on Thomas Henry Huxley:

Hayagrīva: Huxley did appear to have..., to adhere to the doctrine of transmigration. He says, "The doctrine of transmigration constructs a plausible indication of the ways of the cosmos to man. Every sentient being is reaping as it has sown, if not in this life then in one or other of the infinite series of antecedent existences of which it is the latest turn." In Evolution and Ethics he writes about brahman and ātmān and liberation. He says, "The earlier forms of Indian philosophy agreed with those prevalent in our times, and supposing the existence of a permanent reality or substance beneath the shifting series of phenomena, whether of matter or of mind, the substance of the cosmos was brahman, that of individual man ātmān, and the latter, that is ātmān, was separated from brahman only by its..."

Prabhupāda: That is also not. He is not separated. He is, brahman and ātmān, they are existing, co-existing, and that is explained in the Bhagavad-gītā in the chapter "Kṣetra and Kṣetrajña." The body is the field, and the ātmā, individual soul, is the owner of the field or the worker in the field. So it is also said there is another owner, kṣetra-jñaṁ cāpi māṁ vidhi. As the individual is working in the body, similarly, there is another soul working in the body. So what is the difference between the two? The two is different that the individual soul knows only about his own body, but the other soul, Supersoul, He knows everything of every body. That is the difference. I know the pains and pleasure of my body. I do not know the pains and pleasure of your body. But this Supersoul, He knows the pains and pleasure of this body, of that body, of millions and millions of bodies. That is the difference between the two souls. But the two souls are there. One is called Supersoul, paramātmā, and the individual soul is called ātmā. So ātmā and paramātmā are there. The difference between them is that ātmā knows about his own body and the paramātmā knows everything of all bodies. That is the difference.

Conversations and Morning Walks

1975 Conversations and Morning Walks

Room Conversation with Justin Murphy (Geographer) -- May 14, 1975, Perth:

Justin Murphy: ...for the removal... Yes, sure. But you're saying that we don't have the first class of man.

Prabhupāda: So you create.

Justin Murphy: But... But...

Prabhupāda: By education you create.

Justin Murphy: Fine. But how... O.K. How about, then the, some of the ancient and maybe even now the latter-day philosophers...

Prabhupāda: No, just see...

Justin Murphy: ...the men of sobriety and gentleness, the Bertrand Russells for example.

Prabhupāda: They have to be trained. Just like you have been trained up as geographer; similarly, a certain man can be trained up as first-class man by education.

Justin Murphy: But trained by others or trained by themselves?

Prabhupāda: No, there must be institution.

Morning Walk -- November 18, 1975, Bombay:

Jayapataka: (break)...now all the Caitanya-caritāmṛtas are printed.

Prabhupāda: You have got all?

Jayapataka: No. I only have first, Ādi-līlā.

Prabhupāda: So, you haven't got here? No? So they want book. So they are not dispatching Caitanya-caritāmṛta?

Gopāla Kṛṣṇa: They haven't dispatched latter volumes. They've done the first few but not the new ones which have come. But he is sending some for your room, to have a complete set in each of your rooms.

Prabhupāda: No, no. It should be exhibited in Māyāpura, especially.

1976 Conversations and Morning Walks

Letter to Sai Baba -- September 13, 1976, Vrndavana:

Prabhupāda: Remain as person in the future. So without knowing all this knowledge, a mūḍha accepts the incarnation of God as coming from imperson. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). Under this heading you have proved yourself to become a mūḍha. And how a mūḍha or an ass can become the incarnation of God? Then? Read that Blitz paper, one after another.

Pradyumna: Then, this is the end of his quote and then the editor, the writer is speaking. "This may appear an extraordinarily controversial claim to those unfamiliar with the spiritual depths of Hindu religio-philosophy. The latter totally accepts the avatāra concept which broadly means the descent of the divine principle into human affairs. In the Bhagavad-gītā Lord Kṛṣṇa intervenes to say..."

Prabhupāda: That is the editor's.

1977 Conversations and Morning Walks

Discussions -- May 20-22, 1977, Vrndavana:

Prabhupāda: So you have to decide how to manage very nicely. Otherwise will is also given.

Tamāla Kṛṣṇa: So far calling the men here, you actually feel... You said this morning there are two things: surviving or preparing for departure. But actually you are feeling that, the latter, and how all of the GBC cannot be called. I think they...

Prabhupāda: So let... Let them come and be present.

Tamāla Kṛṣṇa: Let them come?

Prabhupāda: Yes. I have no... I have no objection.

Room Conversations Bangladesh Preaching/Prabhavisnu Articles by Hamsaduta -- August 11, 1977, Vrndavana:

Prabhupāda: Who's talking Arabian Night?

Tamāla Kṛṣṇa: He says, "Fairy stories like Mahābhārata, Rāmāyaṇa, Bible, Koran, Pilgrim's..." Oh, this man... "Pilgrim's Progress, Jataka stories, astrology, palmistry, numerology, theology, demonology, etc., are the products of subjective thinkers. While the former are factual, the latter are all fictitious. Some of the marvelous achievements of mankind in recent years are the liberation of atomic energy, radio telescopy..."

Prabhupāda: What is value of atomic energy? A man is dying; you have accelerated his death. That's all.

Correspondence

1947 to 1965 Correspondence

Letter to Gita Mandir Trust -- Calcutta 1 September, 1949:

The mother nature or, the material energy of Godhead is, as she should naturally be, the most faithful mistress of Godhead. She does not tolerate the exploitative motive of the asura children of Her and for this he has to assume the role of Daiva Maya and takes at once Her grim trident and inflicts the weapon in the very heart of the asura although the latter is her own son. The asura is thus subjected to three-fold miseries and this is done according to the plan of Godhead. The mother nature, therefore chastises her disobedient sons in order to bring them to the right path of fulfilling the plan of Godhead. This process of chastisement is necessary for the benefit of both the asuras and the gods alike. Such process re-establishes the plan of Godhead. The asuras however when turned to act according to the plan of Godhead, at once become a God.

1967 Correspondence

Letter to Brahmananda -- San Francisco 21 December, 1967:

Krishna was very kind to me when He sent you to me for cooperating. My hearty thanks for you when you write to say that "Krishna Consciousness is the full perfection of life". Lord Caitanya was eulogized by Rupa Goswami as the latter understood that Lord Caitanya was there to distribute Krishna Consciousness. The only gift for the humanity at large. Lord Caitanya wanted that the message should be distributed in every village and town of the globe. Let us do this service as far as possible in all seriousness. We can not make any compromise with anyone for cheap popularity.

1968 Correspondence

Letter to Dayananda, Nandarani -- Montreal 24 August, 1968:

I think there will be no difficulty in coming and going to USA, either from Canada or anywhere, so don't be worried about it. Krishna will help us. Now, regarding your question: "What is the difference between Jagannatha deities and Krishna Murti and why is the latter not fed and cared for as well as the former and why are Jagannathas more tolerant?" Krishna means Himself and all His expansions, different expansions. So sometimes, Krishna appears as Vasudeva, sometimes as Sankarsana, sometimes as Jagannatha, sometimes as Lord Caitanya, sometimes as Rama, so all such different incarnations includes the Name Krishna. So Jagannatha is another feature of Krishna, and He is especially favorable to the people who are not strictly advanced to the Brahminical culture of Vedic rituals. Lord Jagannatha is situated in India, at Puri; this place is one of the towns of Orissa province. And the people of Orissa and Bengal, they are sometimes fish-eaters, why sometimes—about 90% population they are fish-eaters. But Jagannatha Swami in Puri, He accepts service from these people although they are sometimes fish-eaters. So in the Kali yuga, the people are supposed to be not so clean, and therefore, service to Jagannatha Swami is preferred. So far service to Laksmi-Narayana, and Radha Krishna, it requires highly elevated position, transcendental to Brahmins. But still, either we serve Jagannatha or Radha Krishna, the effect is the same. But to facilitate the worship of the Lord in the Form of Jagannatha is more congenial than others. But when anything is offered to Jagannatha, it does not mean that it is not taken by Krishna. So in the temple, although we offer to Jagannatha, it is also accepted by Krishna. Be rest assured of this fact.

1969 Correspondence

Letter to Satsvarupa -- Los Angeles 18 January, 1969:

I am in due receipt of your letter of January 11, 1969 and have carefully noted the contents. From this letter I can understand that texts number 6 and 7 are missing in the manuscript of the third canto which you have in Boston. The original manuscript is in New York, and when I go there, maybe in April, I will find this for you. In the meantime, you may skip four pages for these missing texts and continue numbering after skipping four numbers which will be filled in latter. Convey my blessings to the three girls who are newly staying at the Boston temple, namely Joy Fulcher, Arlene Warmbrand and Rita. I hope you are all well.

Letter to Krsna dasa -- San Francisco 3 April, 1969:

I beg to acknowledge receipt of your letter dated March 27, 1969, and I have carefully noted the contents. In the first portion of the letter you have expressed your desire how to learn surrender. This surrendering process is unconditional. Surrendering does not mean that one should surrenderly only in favorable circumstances. That is not surrender. Surrender means in any condition the surrendering process must continue. In the latter portion of your letter it appears that you have been disturbed on some trivial matters, and you wish to leave the place and go to London. That is not at all good. You must work conjointly. That is my desire, and if you fight amongst yourselves for some individual interests, that is not surrender. Whatever the other two boys may do, that I shall see, but unto you my request is that you must remain in Hamburg until I order you to leave the place.

Letter to Harer Nama, Prabhavati -- New Vrindaban 17 June, 1969:

am in due receipt of your letters of June 10, 1969, and I have noted the contents of both with much encouragement. I have also received short letters from the new people who have come to help you in the Santa Fe temple, and their nice appreciation of our movement is a great pleasure for me to note. Keep them very nicely, and as you consider that one or all of them are ready for initiation and are desiring like that, then they can send their beads to me to be chanted upon. You have invited me to come again to visit the Sante Fe temple and this idea is nice, but at present I am planning to be going to London by the latter part of July, so I do not see any immediate opportunity. From London most probably I will be returning to Los Angeles, so let us see if there will be any opportunity at that time. The pictures you have sent are very, very nice, and I am hopeful that under your guidance the Sante Fe temple will spread the chanting of Hare Krishna throughout that area.

1970 Correspondence

Letter to Syamasundara -- Los Angeles 14 May, 1970:

Krsna by His causeless mercy manifests Himself along with His form, name, qualities, entourage, and pastimes in order to attract the conditioned souls to the eternal blissful life of knowledge. Thus by understanding Krsna in His manifest Lila one is attracted to His eternal Lila, and that is the highest success of life which is explained in the latter part of the verse

yam prapya na nivartante
tat dhama paramam mama

"Going, no one ever returns from that, My Supreme Abode."

Letter to Tosana Krsna -- Los Angeles 23 June, 1970:

Please accept my blessings. I beg to acknowledge reciept of your latter dated nil.

Regarding New Testament, we can simply agree that the New Testament accepts God is great and the creation came into existence by His Word. I do not know the details of New Testament, but I know so far that it is stated there that all creation is made by God. So this statement is Vedic statement. In the Vedanta philosophy also the same thing is stated that the Supreme Brahman is the cause of all creation, maintenance and destruction.

Letter to Jayapataka -- Surat 17 December, 1970:

Regarding the account with American Express, you should keep the present deposit with them and if you like them better than the Central Bank there is no need at present for opening a new account with the latter. If required in the future I shall return the papers to you with my signature as per. If there is no difficulty in withdrawing from the American Bank that should be the criteria for keeping the accounts with them. Wherever the money is kept, it must be ready for being withdrawn without any difficulty, in either the Central Bank or the American Express Bank.

1972 Correspondence

Letter to Sudama -- Los Angeles 23 May, 1972:

I beg to acknowledge receipt of your latter dated May 1972 and I have noted the contents carefully. I am very glad to hear that there is an increase in classes and that the mantra class is beng held daily twice. In this way if we always concentrate on reading our literature then there will be no difficulty to preach. Nor will the mind wander to other subjects. By reading these books regularly we become more and more convinced in Krishna Consciousness. And if we become more convinced, that will spread the potency of Lord Caitanya's sankirtana movement with great strength.

1974 Correspondence

Letter to Embar Sampath Kumarachar -- Bombay 17 April, 1974:

I am very glad you are coming to the U.S.A. You are welcome in any of our temples there. As you may know, our most important temples are in New York, Chicago, San Francisco, Los Angeles, New Vrindaban, West Virginia, Philadelphia. So you are welcome to stay in any one of these temples and you can stay there as long as you like. I especially invite you to our children's school, Gurukula, in Dallas Texas. If you so desire you can take part there to take the post of head sanskrit teacher. As soon as you are in the U.S. go to Dallas.

This latter can be taken as sponsoring your stay in any temple; we will pay all charges for boarding and lodging.

Letter to Rupanuga -- Tirupati 28 April, 1974:

You are right about Sridhara Maharaja's genuineness. But in my opinion he is the best of the lot. He is my old friend, at least he executes the regulative principles of devotional service. I do not wish to discuss about activities of my Godbrothers but it is a fact they have no life for preaching work. All are satisfied with a place for residence in the name of a temple, they engage disciples to get foodstuff by transcendental devices and eat and sleep. They have no idea or brain how to broadcast the cult of Sri Caitanya Mahaprabhu. My Guru Maharaja used to lament many times for this reason and he thought if one man at least had understood the principle of preaching then his mission would achieve success. In the latter days of my Guru Maharaja he was very disgusted. Actually, he left this world earlier, otherwise he would have continued to live for more years. Still he requested his disciples to form a strong Governing body for preaching the cult of Caitanya Mahaprabhu. He never recommended anyone to be acarya of the Gaudiya Math. But Sridhara Maharaja is responsible for disobeying this order of Guru Maharaja, and he and others who are already dead unnecessarily thought that there must be one acarya.

1975 Correspondence

Letter to Alfred Ford -- Mayapur 5 April, 1975:

Gurukrpa Svami has referred your latter dated March 12th, 1975 to me for final approval. I think your idea is very good. You are giving your forefather's hard-earned money and I don't want to see it spoiled in any way. In a year or so you can turn the property over to: A.C. Bhaktivedanta Swami Prabhupada, Founder Acarya of the International Society for Krishna Consciousness. You are sincerely trying to please Krishna, and therefore He is giving you all intelligence—how to do it.

Page Title:Latter
Compiler:Surabhi, Serene
Created:28 of Jun, 2012
Totals by Section:BG=3, SB=22, CC=8, OB=10, Lec=3, Con=5, Let=13
No. of Quotes:64