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Meanings of different names of Lord

Vasudeva One who lives everywhere in full consciousness and in full possession of His complete energy. Krishna All attractive, one of the names of 24 forms of Lord situated as localized personality of Godhead Asamaurrdhva No one is equal to or greater than Him. Animisa Who does not close His eyelids (name for Vishnu). Madhava Whose beauty is sweeter than Madhu (honey), .one of the names of 24 forms of Lord situated as localized personality of Godhead] Mukunda One who gives liberation Mukti-pada the personality of godhead who can bestow upon us mukti. Janardana Lord of the general masses, one of the names of 24 forms of Lord situated as localized personality of Godhead Hari: One who vanquishes everything inauspicious and takes away the mind of pure devotee by awarding pure transcendental love. Gadagrajah-deliverer from all evils. Yajna-Pati Vibhu One who cant be covered Trikapala-Whose name can sanctify the 3 worlds Sarangadhanava-One who relieves the distresses of His devotees Yajna-purusa: enjoyer of all sacrifices ipivista - the Lord, who is situated in the sacrificial fire Dhardhara He who holds the planet earth (This refers to pastimes of Varaha Deva) Acyuta: One who never fails in His prime duty, to give protection to His devotees. Muradvisa, Muraripu - enemy of a demon named Mura Urukrama: Lord Vamanadeva, who performed the wonderful act of occupying the three worlds with three footsteps Trivikrama - the incarnation who performed three heroic deeds (Lord Vaman) tri-nayana maintainer and seer of the three worlds;

tri-loka-manohara-anubhva Who is perceived as the most beautiful within the three worlds;
Giridhari Madhusudana Radhika Ramana Agha-nisudana Nanda-tanuja Tridhama Visvesvara 1) Achala God without any change or the immovable one 2) Achyuta Infallible Lord 3) Adbhutah Wonderful God 4) Adidev The Lord of the Lords 5) Aditya The Son of Aditi 6) Ajanma One Who Is Limitless and Endless 7) Ajaya The Conqueror of Life and Death Akshara Indestructible Lord 9) Amrit Heavenly nectar or elixir 10) Anandsagar Compassionate Lord 11) Ananta The Endless Lord 12) Anantajit Ever Victorious Lord 13) Anaya One Who Has No Leader 14) Aniruddha One Who Cannot Be Obstructed 15) Aparajeet The Lord Who Cannot Be Defeated 16) Avyukta One Who Is As Clear As Crystal 17) Balgopal The Child Krishna, the All Attractive 18) Chaturbhuj FourArmed Lord 19) Danavendra Granter of Boons 20) Dayalu Repository of Compassion 21) Dayanidhi The Compassionate Lord 22) Devadidev The God of the Gods 23) Devakinandan Son of Mother Devaki 24) Devesh Lord of the Lords 25) Dharmadhyaksha The Lord OF Dharma 26) Dravin The one who has no Enemies 27) Dwarkapati Lord of Dwarka 28) Gopal One Who Plays With the Cowherds, the Gopas 29) Gopalpriya Lover of Cowherds 30) Govinda One Who Pleases the Cows, the Land and the Entire Nature 31) Gyaneshwar The Lord of Knowledge 32) Hari The Lord of Nature 33) Hiranyagarbha The All Powerful Creator 34) Hrishikesh The Lord of All Senses 35) Jagadguru Preceptor of the Universe 36) Jagadisha Protector of All

37) Jagannath Lord of the Universe 38) Janardhana One Who Bestows Boons on One And All 39) Jayantah Conqueror of All Enemies 40) Jyotiraaditya The Resplendence of the Sun 41) Kamalnath The Lord of Goddess Lakshmi 42) Kamalnayan The Lord with Lotus Shaped Eyes 43) Kamsantak Slayer of Kamsa 44) Kanjalochana The LotusEyed God 45) Keshava One Who Has Long, Black Matted Locks 46) Krishna DarkComplexioned Lord 47) Lakshmikantam The Lord of Goddess Lakshmi 48) Lokadhyaksha Lord of All the Three Lokas (Worlds) 49) Madan The Lord of Love 50) Madhava Knowledge Filled God 51) Madhusudan Slayer of Demon Madhu 52) Mahendra Lord of Indra 53) Manmohan All Pleasing Lord 54) Manohar Beautiful Lord 55) Mayur The Lord Who Has a Peacock FeatheredCrest 56) Mohan All Attractive God 57) Murali The Flute Playing Lord 58) Murlidhar One Who Holds the Flute 59) Murlimanohar The Flute Playing God 60) Nandakumara Son of Nanda 61) Nandgopala The Son Of Nand 62) Narayana The Refuge Of Everyone 63) Navaneethachora makan (butter) chor 64) Niranjana The Unblemished Lord 65) Nirguna Without Any Properties 66) Padmahasta One Who Has Hands Like Lotus 67) Padmanabha The Lord Who Has A Lotus Shaped Navel 68) Parabrahmana The Supreme Absolute Truth 69) Paramatma Lord Of All Beings 70) Parampurush Supreme Personality 71) Parthasarthi Charioteer of Partha or Arjuna 72) Prajapati Lord Of All Creatures 73) Punyah Supremely Pure 74) Purshottam The Supreme Soul 75) Ravilochana One Who Eye Is the Sun 76) Sahasraakash Thousandeyed god created by Hindu devotional blog 77) Sahasrajit One Who Vanquishes Thousands 78) Sakshi All Witnessing Lord 79) Sanatana The Eternal Lord 80) Sarvajana Omniscient Lord 81) Sarvapalaka Protector of All 82) Sarveshwar Lord of All Gods 83) Satyavachana One Who Speaks Only the Truth 84) Satyavrata The Truth Dedicated Lord 85) Shantah Peaceful Lord

86) Shreshta The Most Glorious Lord 87) Shrikanta Beautiful Lord 88) Shyam DarkComplexioned Lord 89) Shyamsundara Lord of Beautiful Evenings 90) Sudarshana Handsome Lord 91) Sumedha Intelligent Lord 92) Suresham Lord of All DemiGods 93) Swargapati Lord of Heavens 94) Trivikrama Conqueror of All The Three Worlds 95) Upendra Brother of Indra 96) Vaikunthanatha Lord Of Vaikuntha, The Heavenly Abode 97) Vardhamaanah The Formless Lord 98) Vasudev All Prevailing Lord 99) VishnuAll Prevailing Lord 100) Vishwadakshinah Skilful and Efficient Lord 101) Vishwakarma Creator of the Universe 102) Vishwamurti Of the Form of the Entire Universe 103) Vishwarupa One Who Displays the Universal Form 104) Vishwatma Soul of the Universe 105) Vrishaparvaa God of Dharma 106) Yadavendra King of the Yadav 107) Yogi The Supreme Master 108) Yoginampati God of Yogis

Who is Mahatma: An intelligent man who surrenders unto the lotus feet of Krsna and knows completely that Krsna is the cause of all causes. Spiritual life eternal, blissful and full of knowledge. Material life-temporary, full of misery and illusory. Temporary cessation of miseries is falsely called happiness. Hence the path of progressive material enjoyment is inferior.

Argument against atheists

1. If a mans brain can produce a space satellite, one can very easily imagine how brains higher than man can produce similarly wonderful things which are far superior. 2. Can you create brain? SB1.1.1 3. Ok, God created this universe, so what, we also create so many things like watches, etc. This can be refuted by saying God has created male & female beings which themselves creates further beings. Have you ever produced male & female watches which can reproduce? SB 1.1.1 4. Dog is also a living being, but he is not interested in what is mentioned in SB and BG. Religion is the basic distinction between dog and man. So when human beings become uninterested in religion, they are becoming animals. How can there be peace or happiness in animal society. (SP replying to a questionnaire, Civilization and Transcendence, Chapter 1) 5. Religion might have been misused but that does not mean that religion should be avoided. Real religion should be taken. If eye has cataract, that doesnt mean eye should be removed, it should be treated. (SP replying to a questionnaire, Civilization and Transcendence, Chapter 1) 6. Religion means order of God, just as law means the order of the state. If there is no state, where is the question of states order? You simply manufacture your own order. Today that is going on in field of religion.

7. There is a charge that Hinduism makes people lazy. SP gives example of high court judge and clerk. The judge is just sitting and listening while clerk is doing so many things. Apparently it seems clerk is doing more work, but his salary is not even 1/10 of the judge. So this argument of making people comes out of laziness. Real work and progress is self realization, not running like karmis. Another example can be given is of ass. Were not striving hard for material improvement, but for spiritual advancement-people travel thousands of miles to attend kumbh mela. 8. LK is in every living being along with the individual soul. This is proved by act of seeing and taking help from the intelligence.SB 2.2.35 9. If one does not accept the authority of the Lord in matters of religion and morality, one must explain why two persons of the same moral standard achieve different results. Similarly, in economic development it is seen that if two men work very hard day and night, still the results are not the same. One person may enjoy great opulence without even working, whereas another person, although working very hard, does not even get two sufficient meals a day. Similarly, in the matter of sense gratification, sometimes one who has sufficient food is still not happy in his family affairs or sometimes is not even married, whereas another person, even though not economically well off, has the greatest opportunity for sense gratification. Even an animal like a hog or a dog may have greater opportunities for sense gratification than a human being. Therefore it must be accepted that there is someone who determines the different standards. In spite of having rich parents, children are sometimes not happy. Similarly, in spite of valuable medicine administered by a competent physician, sometimes a patient dies; or in spite of having a big safe boat, sometimes a man drowns. (SB4.21.30P)

Arguments for chanting

1. Our present senses are all made of material elements, and therefore they are imperfect in realizing the transcendental form of Lord Visnu. He is therefore worshipped by sound representation via the transcendental method of chanting. Anything which is beyond the scope of experience by our imperfect senses can be realized fully by the sound representation. A person transmitting sound from a far distant place can be factually experienced. If this is materially possible, why not spiritually? 2. Vedanta sutra says anavrttih sabdat 3. BG says satatam kirtayanto mam yatantas ca drdha vratah: fully endeavoring with determination, the great souls always chant my glories 4. Harer naam harer naam harer naam eva kevalam-brahma naradiya puran 5. Lords name is non-different from Him: BS 1.1.15 purport even fear personified is fearful of Krsnas name. This indicates that the name of Krsna is non-different from Krsna. 6. Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Aryans. To be chanting the holy name of Your Lordship,they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required. 7. The holy name of the Lord is as powerful as the Lord Himself. Therefore, simply by chanting and hearing the holy name of the Lord, many men can be fully protected from fierce death without difficulty. Thus a devotee is saved. (SB 4.10.30) 8.

Arguments against Mayavada

1. Some mayavadi say SB is not written by Vyasdeva but a modern work by Vopadev. This is refuted by Sridhar Swami. There is reference to SB in the oldest purana called Matsya Purana. Matsya Purana indicates the Gayatri mantra used in SB. Then there is reference of history of Vrtrasur in that Purana. Some other Puranas indicate SB with 12 cantos and 18000 slokas. Padma Purana refers to talk between Gautama and Maharaja Ambarish in SBP 1.1.1. Chandogya Upanishad (7.1.4) mentions the Puranas and Mahabharata as the fifth Veda. 2. Original sex life is in the absolute truth, and thus absolute truth cant be impersonal. It is not possible to be impersonal and contain pure sex life. Consequently, impersonalists have indirectly given impetus to mundane sex life because they have overstressed impersonalism of God. SB1.1.1P 3. The so-called liberated persons are never satisfied by the repetition of the words aham brahmasmi. Such artificial realization of the Brahman becomes hackneyed, and so to relish real pleasure they turn to the narrations of Srimad Bhagvatam. This means Mayavada philosophy is mundane, whereas the philosophy of BG and SB is transcendental. 4. Sankaracarya commented on Vedanta Sutras, but didnt touch SB because he knew that the natural commentary will be difficult to surpass. SB 1.2.3 5. If each of us is actually supreme, then why is this supreme suffering and struggling in the material world? If supreme could be covered by illusion, then illusion would be greater than God. 6. Even Sankara accepted in his commentary on BG, that the personality of Godhead, Krsna or Narayana exists eternally beyond the material world. Therefore, He is transcendental person- narayanah paro vyaktat. (SB1.2.30P) 7. Sankara said that one must take shelter at the lotus feet of LK, for there is no hope of gain from debating. Indirectly, he admitted that what he had preached in the flowery grammatical interpretations of Vedanta Sutras cant help him at time of death. 8. SB 1.7.5 Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries. Purport- due to unholy contact with external energy, the living entity misunderstands him to be a material product. This means that the present perverted way of thinking, willing and feeling is not natural for him. But he has his normal way of thinking, willing and feeling. The living being in his original state is not without thinking, willing and feeling power. This is also confirmed in BG that the actual knowledge of the conditioned soul is now covered by nescience. Thus the theory that a living being is absolute impersonal Brahman is refuted herein. This cannot be, because the living entity has his own way of thinking in his original unconditioned state also. 9. SB1.7.4&5 clearly mentions external energy to be subordinate to Lord. It can work only on living beings. Therefore it is sheer imagination that the Supreme Lord is illusioned by the illusory energy and thus becomes a living being. If the living being and the Lord were in the same category, then it would have been quite possible for Vyasdeva to see it, and there would have been no question of material distress on the part of the illusioned being, for the Supreme Being is fully cognizant. Had the Lord and the living being been the same, then Srila Sukadeva Goswami would not have taken trouble to describe the transcendental pastimes of the Lord, for they would all be manifestation of illusory energy. 10. Mayavadis say as all jives merge into Brahman as rivulets merge into ocean-but ocean water again evaporates and comes to rivulets again in form of rain water. (SP explains to a boy in Harvard-quoted from Lilamrta Volume Seven-Chapter entitled A visit to Boston). 11. SG recommends meditating upon limbs of Visnu (SB 2.1.19) 12. SG describes each part of transcendental beauty of Parmatma (SB 2.2.8-11) 13. SG recommends meditating on the factual form of the Lord instead of meditating on

something non-factual (SB 2.2.12-13) 14. The illusory energy of the Lord cannot take precedence, being ashamed of her position, but those who are bewildered by her always talk nonsense, being absorbed in thoughts of It is I and It is mine.(SB 2.5.13) 15. When Brahma came out of navel of Lord, He could see Mahavisnu only. He made everything using Lords body. Earth worshipped by fruits and flowers that come from earth, Ganges worshipped by water from Ganges and similarly Lord is worshipped using ingredients coming from Lord. Devotee does it out of gratitude and devotee gets benefit of worshipping Lord. But, impersonalist wrongly concludes that since everything comes from Lord, there is no use in worshipping Him and he himself is God. Hence an impersonalist cant get benefit of devotional service. (SB 2.6.23 text and purport) 16. Brahma got all ingredients of sacrifice from the body of Lord. Personal form of Lord is source of all supplies, not Brahmajyoti SB 2.6.27-28 text and purport 17. Lord cant be known as He is (SB 2.6.38)-Since He cant be known completely, there are basic differences between Him and other living entities (2.6.40-41P) 18. The Personality of Godhead is pure, being free from all contamination of material tinges. SB 2.6.40-41 19. The Personality of Godhead has every sentiment of a sentient being, like all other living beings, because He is the chief and original living entity, the supreme source of all other living beings. He is the nitya, or the chief eternal amongst all other eternals. He is the chief one, and all others are the dependent many. The many eternals are supported by the one eternal, and thus both the eternals are qualitatively one. Due to such oneness, both the eternals constitutionally have a complete range of sentiments, but the difference is that the sentiments of the chief eternal are different in quantity from the sentiments of the dependent eternals. When Rmacandra was angry and showed His red-hot eyes, the whole ocean became heated with that energy, so much so that the aquatics within the great ocean felt the heat, and the personified ocean trembled in fear and offered the Lord an easy path for reaching the enemys city. The impersonalists will see havoc in this red-hot sentiment of the Lord because they want to see negation in perfection. Because the Lord is absolute, the impersonalists imagine that in the Absolute the sentiment of anger, which resembles mundane sentiments, must be conspicuous by absence. Due to a poor fund of knowledge, they do not realize that the sentiment of the Absolute Person is transcendental to all mundane concepts of quality and quantity. Had Lord Rmacandras sentiment been of mundane origin, how could it disturb the whole ocean and its inhabitants? Can any mundane red-hot eye generate heat in the great ocean? These are factors to be distinguished in terms of the personal and impersonal conceptions of the Absolute Truth. As it is said in the beginning of the rmad-Bhgavatam, the Absolute Truth is the source of everything, so the Absolute Person cannot be devoid of the sentiments that are reflected in the temporary mundane world. Rather, the different sentiments found in the Absolute, either in anger or in mercy, have the same qualitative influence, or, in other words, there is no mundane difference of value because these sentiments are all on the absolute plane. Such sentiments are definitely not absent in the Absolute, as the impersonalists think, making their mundane estimation of the transcendental world.(SB 2.7.25P) 20. In the Upanisads the description is more or less negation of the material conception of things, but this is not denial of transcendental senses of the Supreme Lord. (SB2.7.47P) 21. Lord asks to surrender. If living beings were not subordinate, what was the need for surrender? Had the living being been equal in all respects, then why was he put under the influence of maya? (SB 2.9.3P) 22. Can a living entity who claims to be as good as God control the material nature? Why in future, why is he under control of material nature now?(SB 2.9.3P) 23. Lord showed His eternal and transcendental form before Brahma. That is the objective goal for purifying the conditioned soul.(SB2.9.4) SG explains this verse with the aim of

purifying the truth of both the Paramatma and the jivatma. Generally people have wrong conception of them. Wrong conception of jivatma is to identify the material body with pure soul and the wrong conception of Parmatama is being equal level with the living entity. (SB2.9.4P) 24. Brahmaji didnt performed such severe penance just to see a form of material production. (SB2.9.4P) 25. Rope accepted as snake may be illusion to a particular person, but the rope is a fact, and the snake is also a fact. Illusion of water on the hot desert may be illusion for ignorant animal, but desert and water are actual facts.(SB2.9.10P). So, illusory energy is not false. 26. The impersonal interpretation is completely refuted in this verse because it is clearly stated here that the Supreme Lord has His qualities, form, pastimes and everything that a person has (SB2.9.32) 27. SB 2.9.33: The creator I and the created I Lord existed before the creation, when there was nothing else. Lord was present now before Brahma and after annihilation what remains will be Lord. 28. Impersonalists argue for oneness in the sense that Brahma, is equal with the I principle because he is emanation from same I and that there is thus nothing more than the principle of I. If we accept this argument Lord is the creator I and Brahma is the created I and hence there is still difference. One is predominator I and other is predominated I. Therefore there are still 2 Is. (2.9.33P) 29. The 2 Is are accepted in Kathopanisad in the sense of quality-nityo nityanam......vidadhati kaman. Both Is are nityas and cetanas. But the singular I is the creator and the created Is are of plural no. (2.9.33P) 30. Father begets a son and the son also creates many other sons, and all of them may be one as human beings, but the same time from the father, the son and the grandson are different. Son or grandson cant replace father. So they as relatives are one, but different individuals. So, they are one and different simultaneously. (2.9.33P) 31. Another feature of this verse no one can deny the personalities of both the Lord and Brahma. Hence, ultimately both are persons. It is stressed here that the predominator I is the Absolute Truth and that He is a person. The predominated I is also a person but not the Absolute. (2.9.33P) 32. Vedic hymns confirm eternity of Lords form before, during and after creation is finished vasudevo va idam agra asin na brahma ca Sankara eko narayana asin na brahma nesana, etc- before creation there was neither Brahma nor Sankara nor Isana, only Vasudeva was there. (2.9.33P) 33. Sankaracarya confirms that Narayana is transcendental to all creation. Hence, there is always a difference between creator and created-though they are of same quality. (2.9.33P) 34. Another feature of this verse- The supreme truth is Bhagavan-or the Personality of Godhead. The kingdom of God is not void. They are full of transcendental variegatedness and opulences.. Hence, the Vaikunthalokas, also accepted in BG as sanatana, existed before creation and are not annihilated even after the annihilation of manifested cosmos. Existence of Lord implies the existence of Vaikunthalokas, as the existence of a king implies the existence of a kingdom. (2.9.33P) 35. Impersonalists adduce no activity in the Supreme, but in this discussion the Lord is said to have activities also (this is mentioned in previous verse). Activities of demigods are to be understood as activities of Lord, just like activities of state officers are seen as acts of king. (2.9.33P) 36. Less intelligent people cant see the form of Lord and so they think Lord if formless. If sun is not visible to a part of earth doesnt mean that the sun has no form. (2.9.33P) 37. Some of the Vedas say that in the beginning only the impersonal Brahman existed. But this verse points out that Brahman may be called the immediate cause, but cause of all causes is

SPG. Impersonal feature exists because by material eyes Lord cant be perceived. One has to spiritualize his eyes before he can expect to see Lord. He is eternally visible to residents of Vaikuntha. Hence He is materially impersonal, just as the executive head of state may be impersonal in the government office, although he is not impersonal in his house. (2.9.33P) 38. Example of sky within a pot and sky outside the pot helpful for realization of the allpervading quality of the cosmic consciousness of the Absolute Truth. But it doesnt mean the parts and parcels become Supreme. (2.9.33P) 39. MP (SB2.8.10), Vidura (3.7.37) and Brahma (SB2.7.50) accept the personal feature as Supreme. 40. The impersonalists want to make jivas and Lord sense-less. Curing the defect is the solution, plucking it out is not. When there is problem in eye, it is treated not plucked out. (SB2.9.39P) 41. Impersonalist may squeeze out any interpretation of these 4 slokas-catursloki Bhagvatam, but because they were spoken by the personality of Godhead, they have no chance of entering into them. Lord has never revealed Himself to one who is proud of his knowledge. (SB2.9.36P) 42. Earth, water, fire, air and ether all enter into the body of all manifested entities and at the same time such elements are differently situated. By His internal and external energy Lord is within everything in manifested cosmos and at the same time He is outside of everything, situated in the Vaikunthaloka.BS 5.37 and 5.35.Impersonalists see God everywhere and hence they conclude that God cant have a form. Herein lies the mystery of His transcendental knowledge-transcendental love of Godhead. One surcharged with it can see Personality of Godhead in every atom and at the same time in Goloka. This mystery is the most confidential part of knowledge of Supreme, unknown to mental speculators. (SB2.9.35P) 43. Superior energy cant be as good as the Lord although there is very little difference between the energy and the possessor of energy. Fire is possessed of heat, but heat is not fire. This energy of fire is described here as reflection and not directly fire. So living beings are reflection of Lord, not the Lord Himself. (SB2.9.34P) 44. Brahma never claimed to be supreme, so this claim by foolish man is another display of the illusory energy of the Lord. (SB2.9.34P) 45. In material world nothing is independent from Lord. Source of suns and moons light is brahmajyoti. So thinking this world as unconnected with Lord is illusion and thinking oneself to be supreme is also illusion.(SB2.9.34P) 46. Accepting rope as snake is illusory, But the rope is a fact. Only acceptance of it as snake is illusory. Hence accepting this material manifestation as being divorced from the energy of the Lord is illusion, but it is not false. (SB2.9.34P) 47. Accepting Lord as formless is illusion. Lord said in BG that He and Arjuna existed before the battle, are present in the battle and will continue to be individual personalities in future.(SB2.9.34P) 48. If the activities of the Supreme Brahman were material activities, then Nrada would not have advised Vysadeva to meditate upon them. (SB2.9.45P) 49. Meditation on the impersonal Brahman is a troublesome business for the meditator, as confirmed in the Bhagavad-gt (12.5) 50. Lord has genitals (SB2.10.26) 51. Neither of the above forms of the Lord, as just described unto you from the material angle of vision, is accepted by the pure devotees of the Lord who know Him well.(SB2.10.35) 52. He, the Personality of Godhead, manifests Himself in a transcendental form, being the subject of His transcendental name, quality, pastimes, entourage and transcendental variegatedness. Although He is unaffected by all such activities, He appears to be so engaged. (SB 2.10.36) 53. There is no direct engineering by the Lord for the creation and destruction of the

material world. What is described in the Vedas about His direct interference is simply to counteract the idea that material nature is the creator. (SBZ2.10.45) The Vedic direction for the creation, maintenance and destruction of the material world is this: yato v imni bhtni jyante. yena jtni jvanti. yat prayanty abhisamvianti, i.e., everything is created by Brahman, after creation everything is maintained by Brahman, and after annihilation everything is conserved in Brahman. Gross materialists without any knowledge of Brahman, Paramtm or Bhagavn conclude material nature to be the ultimate cause of the material manifestation, and the modern scientist also shares this view that the material nature is the ultimate cause of all the manifestations of the material world. This view is refuted by all Vedic literature. The Vednta philosophy mentions that Brahman is the fountainhead of all creation, maintenance and destruction, and rmad-Bhgavatam, the natural commentation on the Vednta philosophy, says, janmdy asya yato nvayd itarata crthesv abhijah svart [SB 1.1.1], etc. (SB2.10.45P) 54. Even demons get impersonal liberation. The impersonalists, therefore, are no more favored than the enemies of the Lord; rather, they are both on the same level of spiritual salvation. (SB3.2.24P). 55. SB3.4.13 At the beginning of the creation, I spoke to Brahma about My transcendental glories known as Srimad Bhagavatam. Purport: Lord said that the concise form of SB was meant to elucidate His personality. So the impersonal explanation of those 4 verses is nullified here. Sridhara Swami explains that the 4 verses concerned the pastimes of Lord Krsna and was never meant for impersonal indulgence. 56. O Lord, persons who, because of their serious attitude, attain the stage of enlightened devotional service achieve the complete meaning of renunciation and knowledge and attain the Vaikunthaloka in the spiritual sky simply by drinking the nectar of Your topics. Others, who are pacified by means of transcendental self-realization and have conquered over the modes of nature by dint of strong power and knowledge, also enter into You, but for them there is much pain, whereas the devotee simply discharges devotional service and thus feels no such pain. (SB3.5.46-47) 57. Some people put forward the theory that the Supreme Brahman is overcome by illusion and at the same time they maintain that He is unconditioned. This is against all logic. (SB3.7.9) 58. These activities of trying to Lord it over or becoming one with Lord are performed under the dictation of the illusory energy. The experience is compared to the experience of ones having his head cut off in a dream. The man whose head has been cut off also sees that his head has been cut off. If a persons head is severed he loses his power to see. Therefore if a man sees that his head has been cut off, it means that he thinks like that in hallucination. Similarly a living entity is eternally subordinate to the Lord, and he has this knowledge with him, but, artificially, he thinks that he is God himself and that although he is God he has lost his knowledge to maya. This conception has no meaning. (SB3.7.10P) 59. Vidura inquires that who remains to serve the Lord after the dissolution. So, the impersonalists explanation of the word aham in the 4 verse of original Bhagavatam is refuted here. The Lord and His eternal associates remain after the dissolution. Viduras inquiry about such persons is a clear indication of the existence of all paraphernalia of the Lord. This is also confirmed in Kasi-khanda, - na cyavante hi yad-bhakta, mahatyam pralayapadi, ato cyuto khile loke, sa ekah sarva-go vyayah The devotees of the Lord never annihilate their individual existences after the dissolution of the entire cosmic manifestation. Lord and devotees are both eternal, in both the material and spiritual world. (SB3.7.37P). 60. Lords forms are all auspicious. Those who are destined to be dispatched to the path of hell neglect Your personal form because of speculating on material topics. (SB3.9.4) 61. Krishna is directly mentioned in the Atharva Vedas as the dispenser of Vedic wisdom to Lord Brahma at the beginning of this universe: yo brahmnam vidadhti prvam yo vai vedm ca gpayati sma krsnah

It was Krishna who in the beginning instructed Brahm in Vedic knowledge and who disseminated Vedic knowledge in the past. Therefore according to the authority of the Atharva Veda, Krishnas teachings are accepted as Vedic truth and thus naturally Bhagavad-gita being the words of Krishna is also accepted as Vedic truth. 62. Even great sages, if they are against Your transcendental topics, must rotate in this world. SB3.9.10 63. Persons who are falsely under the impression of being liberated, without devotional service to the Lord, may reach the goal of the brahmajyoti, but because of their impure consciousness and for want of shelter in the Vaikunthalokas, such so-called liberated persons again fall down into material existence SB 10.2.32 64. Lord is the prime root of the tree of the planetary systems. It has grown by penetrating the material nature in 3 trunks Brahma, Siva and Almighty Visnu from creation, maintenance and dissolution. (SB3.9.16) Impersonalists do not believe in the personal management of things as they are. But in this verse, it is clearly explained that everything is personal. Impersonalists theory that Brahman is void of all variegatedness is false because the shadow-tree described in BG cant exist without being the reflection of a real tree. (SB3.9.16P)Here the word gunamayam is significant because it indicated the Lords possessing the transcendental qualities. (SB3.9.39P) 65. This cosmic manifestation is as it is now, it was the same in the past, and it will continue in the same way in the future. (SB3.10.13) The systematic activities of the time factor are perpetual and eternal and cant be state to be false. The manifestation is temporary and occasional, but it is not false as claimed by the Mayavadi philosophers.(SB3.10.13P) 66. In those Vaikuntha planets there are many forests which are very auspicious. In those forests the trees are desire trees, and in all seasons they are filled with flowers and fruits because everything in the Vaikuntha planets is spiritual and personal.(SB3.15.16) 67. It is very much regrettable that unfortunate people do not discuss the description of the Vaikuntha planets but engage in topics which are unworthy to hear and which bewilder ones intelligence. Such persons are thrown into the darkest region of ignorance.(SB3.15.23) The most important persons are the impersonalists, who cannot understand the transcendental variegatedness of the spiritual world. Their mentality is described here as ku-katha mati-ghnih, intelligence bewildered by unworthy words. How can they think of material world, which is full of variegatedness and say that there is no variegatedness in the spiritual world? It is said that this material world is the perverted reflection of the spiritual worlds, so unless there is variegatedness in the spiritual world, how can there be temporary variegatedness in the material world? (SB3.15.23P) 68. Impersonalists may argue that the form of Narayana is so nicely decorated, He is therefore no the Absolute Truth. But here it is confirmed that all the variegatedness of the absolute platform is constituted of sudda-sattva. (SB3.15.47P) 69. Kumaras, who were impersonalists in the beginning of their spiritual lives, felt completely satisfied by seeing the form of the Lord. (SB3.15.50P) 70. Lord assumed the form of boar by His own potency (SB 3.20.8). 71. There was no point for Kardama to see an imagined form of Lord after practicing yoga for 10,000 years. (SB3.21.11P) 72. 2 points here refute mayavada theory that everything is God. (1) Kardama says O Lord, You are alone, but You have various energies. (2) When the cobweb is manufactured by the saliva of the spider, the spider doesnt become impersonal. (SB 3.21.20P) 73. Lord manifests the 3 modes of material nature, but is beyond those 3 modes. (SB3.24.43) in other words, although the material energy is an emanation of the Supreme

Lord, He is not affected, as we are, by the modes of material nature. 74. SB 3.25.34 - A pure devotee, who is attached to the activities of devotional service and who always engages in the service of My lotus feet, never desires to become one with Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes and activities. 75. SB3.26.3P-Myvd philosophers cannot understand that beyond this material world there can be a person; therefore they are impersonalists. But it is explained very nicely here that the Personality of Godhead is beyond material existence. 76. SB3.26.7-8P-Myvds says that the conditional existence of the living entity is his ll. But the word pastime implies employment in the activities of the Lord. They misuse the word & say that even if the living entity has become a stool-eating hog, he is also enjoying his pastimes. The word pastime implies voluntary acceptance for enjoyment. Therefore this interpretation is most misleading. Actually the Supreme Lord is the leader and maintainer of all living entities. His pastimes are transcendental to any material activity. Such pastimes of the Lord cannot be dragged to the level of the conditional activities of the living entities. Whatever the material energy dictates, the conditioned soul does. He has no responsibility; he is simply the witness of the action, but he is forced to act in that way due to his offense in his eternal relationship with Krsna.In Bhagavad-gt it is said that when the Lord descends to this material world, He comes as a person by His own energy, tma-my. He is not forced by any superior energy. He comes by His own will, but jivas are forced to take birth in a womb 77. SB3.28.6-Fixing the vital air and the mind in one of the six circles of vital air circulation within the body, thus concentrating ones mind on the transcendental pastimes of the Supreme Personality of Godhead (Vaikuntha Lila), is called samdhi, or samdhna, of the mind. 78. Mayavadis say: sama-darsanat means a devotee should see himself as one with SPG. This is foolishness. Here it is clearly mentioned that he who dedicates his everything for the satisfaction of the Supreme Lord, is considered to be the greatest person. If servant sees one same as the master where is the question of service? (SB3.29.33P) 79. Thinking that since SPG has entered every living entity, every living entity has become SPG is foolishness. If a man enters a room that doesnt mean the room has become that person. (SB3.29.34P) 80. Why Brahma comes back from Maha Visnus body? Because he sometimes thinks he is independent of Lord. That means he thinks he is equal to Lord. Although Brahm reaches the SPG as the first purusa incarnation, Mah-Visnu, who is full with transcendental qualities, he cannot stay in the spiritual world. So persons who think they are equal to Lord even though entering transcendental body of Maha-Visnu again fall down. (SB3.32.12-15P) 81. Brahma-darsanam: realize the Transcendence. If Brahman is impersonal, what is the question of darsanam: face to face. (SB3.32.23P) 82. Those who are averse to the Transcendence realize the Supreme Absolute Truth differently through speculative sense perception, and therefore, because of mistaken speculation, everything appears to them to be relative. (SB3.32.28) 83. Everything is sustained by Lord, but that doesnt mean everything is Lord. Mayavadi philosophers declare diversity of sense perception to be false, but Vaisnavas accept them as a display of His diverse energies. Brahma satya jagat mithya is not acceptable all that glitters is not gold doesnt mean that the glittering object doesnt exist. E.g. oyster shell appears golden due to sense perception of eyes, but that doesnt mean oyster has not existence. Similarly, Lord Krishnas form cant be understood as He is, but that doesnt mean that He is false. To know about Lords form one has to understand from authorized scriptures like Brahma Samhita and BG. Mental speculation leads to illusion that Lord is formless. (SB3.32.28P)

84. There are some philosophers, called nondualists, who because of their impersonal conception think that varieties are false. In this verse it is specifically stated, yo mayaya viracitam. This indicates that the varieties are a manifestation of the energy of the SPG. Thus because the energy is non-different from the Godhead, the varieties are also factual. The material varieties may be temporary, but they are not false. (SB4.1.56P) 85. Daksa began with great pleasure to offer respectful prayers unto Him: You are transcendental to all speculative positions. You are completely spiritual, devoid of all fear, and You are always in control of the material energy. Even though You appear in the material energy, You are situated transcendentally. You are always free from material contamination because You are self-sufficient. (SB4.7.25-26) 86. We offer our respectful obeisances unto the Supreme, who has created varieties of manifestations and put them under the spell of the 3 qualities of the material world in order to create, maintain and annihilate them. He Himself is not under the control of the external energy; in His personal feature He is completely devoid of the variegated manifestation of material qualities, and He is under no illusion of false identification. (SB 4.7.39) 87. Here the word vigraham, having specific form, is very significant, for it indicates that the Absolute Truth is ultimately the SPG. His form is not material (my observation: and hence beyond material sensory perception). Devotional service cannot be rendered to the impersonal Brahman feature of the SPG. Whenever the word bhajasva appears, meaning engage yourself in devotional service, there must be the servant, service and the served. The SPG is served, the mode of activities to please Him is called service, and one who renders such service is called the servant.SB4.12.5P 88. The impersonalist may ask why one should bother chanting the Hare Krsna mah mantra continually for so many years instead of stopping and trying for kaivalya, liberation, or merging into the existence of the Lord. In answer, Mahrja Prthu maintains that the attraction of this chanting is so great that one cannot give up the process unless he is an animal. (4.20.26P) 89. SD: many people give up devotional service to search to material benefit and liberation. So they are greater than devotional service. What is the proof the devotional service is greater Example of Laxmi Ji is quoted as a reply. Another example can be of Sukadeva Goswami who became devotee from an impersonalist. Yogis are like cows who can chew only grass not sugarcane, karmis are like camels who can only savor thorns, not mangoes. 90. gunlayam - refers to Visnu as the reservoir of all transcendental qualities. The Myvd philosophers take the Absolute Truth to be nirguna ("without qualities"), in accordance with the impersonalistic view, but actually the Lord is the reservoir of all good qualities. (SB 4.20.27P) 91. Text 38: SPG manifests Himself as one with the cause and effect within this body, but one who has transcended the illusory energy by deliberate consideration, which clears the misconception of a snake for a rope, can understand that the Paramtm is eternally transcendental to the material creation and situated in pure internal energy. Thus the Lord is transcendental to all material contamination. Unto Him only must one surrender. (SB 4.22.38) 92. This verse is specifically stated to defy the Myvda. The individual soul, when surrendered, can understand that the SPG, although situated within the heart of the individual soul, is superior to the individual soul. The material energy is a manifestation of His external potency, and since the potency is identical with the potent, it appears that the Lord and individual soul are one; but actually the individual soul is under the influence of material energy, and the Lord is always transcendental to it. Unless the Lord is superior to the individual soul, there is no question of prapadye, or surrender unto Him. devotional service is stressed as more important than deliberation or mental speculation to understand the Absolute Truth. (SB 4.22.38P) 93. In BG (2.12), all living entities assembled in the battlefield, as well as Krsna Himself, were also present in the past as individuals and would continue to be present in the future as individuals also. Therefore the two purusas, the living entity and the SPG, never lose their

respective identities. (SB4.23.9P) 94. Prthu and Arci went to Vaikuntha in 2 different planes, indicating even after liberation they were 2 different individuals. They did not become 0 or merge into brahman. (SB4.23.26P) 95. The place where the Pracets arrived was the abode of Lord iva. Impersonalists are generally worshipers of Lord iva, but Lord iva is never without variety in his abode. (SB4.24.23P) 96. iva wanted to remain a fixed devotee of the SPG, Vsudeva. As explained in the following verses, iva never desires to merge into the existence of the Lord like the impersonalists. Rather, he thinks that it would be good fortune for him to continue to be fixed in the understanding of the Lord as the Supreme Being. (SB4.24.33P) 97. The words ntya kta-sthya sva-rocise are very significant. Although the Lord is within this material world, He is not disturbed by the waves of material existence. SB4.24.34P 98. Although the impersonalists are always engaged in the worship of Lord iva, they are unable to understand the prayers offered by Lord iva to the bodily features of Lord Visnu. SB4.24.50P 99. The impersonalists, who generally worship Lord iva, should learn of the transcendental saccid-nanda-vigraha [Bs. 5.1] of the Lord. Here Lord iva kindly describes the details of the Lord's bodily features. Thus the impersonalists' argument that the Lord has no form cannot be accepted under any circumstance. SB4.24.51P 100. My dear Lord, the king in charge of the heavenly kingdom is also desirous of obtaining the ultimate goal of life devotional service. Similarly, You are the ultimate destination of those who identify themselves with You [aham brahmsmi]. However, it is very difficult for them to attain You, whereas a devotee can very easily attain Your Lordship. SB 4.24.54 101. My dear Lord, the impersonal Brahman spreads everywhere, like the sunshine or the sky. And that impersonal Brahman, which spreads throughout the universe and in which the entire universe is manifested, is You.SB4.24.60 102. King Malayadhvaja attained perfect knowledge by being able to distinguish the Supersoul from the individual soul. The individual soul is localized, whereas the Supersoul is all-pervasive. He became perfect in knowledge that the material body is not the soul but that the soul is the witness of the material body. Sb4.28.40 103. There is special significance in the words tat-samyatam agat. The King attained the position of possessing the same status or the same form as that of the Lord. This definitely proves that the Supreme Personality of Godhead is always a person. In His impersonal feature, He is the rays of His transcendental body. When a living entity attains spiritual perfection, he also attains the same type of body, known as sac-cidananda-vigraha. 104. A king is always accompanied by his ministers, secretaries and commanders, and Lord Visnu is also accompanied by His followersthe demigods, great sages, saintly persons and so on. He is never alone. Consequently there is no question of the Lord's being impersonal. He is always Himself, the Supreme Personality of Godhead, and His associates are also persons. SB4.30.6 105. The seven great sages [Marci, Vasiha, Atri and so on] reside on planets beneath Dhruvaloka. Well aware of the influence of the water of the Ganges, to this day they keep Ganges water on the tufts of hair on their heads. They have concluded that this is the ultimate wealth, the perfection of all austerities, and the best means of prosecuting transcendental life. Having obtained uninterrupted devotional service to the Supreme Personality of Godhead, they neglect all other beneficial processes like religion, economic development, sense gratification and even merging into the Supreme. Just as jns think that merging into the existence of the Lord is the highest truth, these seven exalted personalities accept devotional service as the perfection of life.SB5.17.3 106. We cannot control the force of our anger. Therefore when we look at material things, we cannot avoid feeling attraction or repulsion for them. But the Supreme Lord is never affected in this way. Although He glances over the material world for the purpose of creating, maintaining and

destroying it, He is not affected, even to the slightest degree. Therefore, one who desires to conquer the force of the senses must take shelter of the lotus feet of the Lord. Then he will be victorious. SB 5.17.19 107. O Lord, although You are completely detached from the creation, maintenance and annihilation of this material world and are not directly affected by these activities, they are all attributed to You. We do not wonder at this, for Your inconceivable energies perfectly qualify You to be the cause of all causes. You are the active principle in everything, although You are separate from everything. Thus we can realize that everything is happening because of Your inconceivable energy. SB 5.18.5 108. SB 5.18.30 O my Lord, I offer my respectful obeisances unto You, who have assumed the form of a tortoise. You are the reservoir of all transcendental qualities, and being entirely untinged by matter, You are perfectly situated in pure goodness. You move here and there in the water, but no one can discern Your position. Therefore I offer my respectful obeisances unto You. Because of Your transcendental position, You are not limited by past, present and future. You are present everywhere as the shelter of all things, and therefore I offer my respectful obeisances unto You again and again.
Although the Lord is present everywhere, He cannot be seen with ordinary eyes. As Aryam says, the Lord is anupalakita-sthna: no one can locate Him. This is the greatness of the Supreme Personality of Godhead.

109. SB 5.18.31 My dear Lord, this visible cosmic manifestation is a demonstration of Your own creative energy. Since the countless varieties of forms within this cosmic manifestation are simply a display of Your external energy, this vir-rpa [universal body] is not Your real form. Except for a devotee in transcendental consciousness, no one can perceive Your actual form. Therefore I offer my respectful obeisances unto You.
A fire consists of three elements: heat and light, which are the energy of the fire, and the fire itself. Anyone can understand that the original fire is the reality and that the heat and light are simply the fires energy. Heat and light are the formless energies of fire, and in that sense they are unreal. Only the fire has form, and therefore it is the real form of the heat and light. the impersonal conception of the Lord is like the expansion of heat and light from a fire. The entire material creation is resting on Kas energy, either material, spiritual or marginal, but because His form is absent from the expansion of His energy, He is not personally present. This inconceivable expansion of the Supreme Lords energy is called acintya-akti. Therefore no one can understand the real form of the Lord without becoming His devotee.

110. SB 5.18.32 My dear Lord, You manifest Your different energies in countless forms: as living entities born from wombs, from eggs and from perspiration; as plants and trees that grow out of the earth; as all living entities, both moving and standing, including the demigods, the learned sages and the pits; as outer space, as the higher planetary system containing the heavenly planets, and as the planet earth with its hills, rivers, seas, oceans and islands. Indeed, all the stars and planets are simply manifestations of Your different energies, but originally You are one without

a second. Therefore there is nothing beyond You. This entire cosmic manifestation is therefore not false but is simply a temporary manifestation of Your inconceivable energy.
This verse completely rejects the theory of brahma satya jagan mithy. One thing may be permanent and another temporary, but both the permanent and the temporary are facts. For example, if someone becomes angry for a certain period, no one can say that his anger is false. It is simply temporary. No one will accept the argument that since a persons material body is false, murder has no repercussions.

111. The Lord, whose pure form [sac-cid-nanda-vigraha] is uncontaminated by the modes of material nature, can be perceived by pure consciousness. In the Vednta He is described as being one without a second. Because of His spiritual potency, He is untouched by the contamination of material nature, and because He is not subjected to material vision, He is known as transcendental. He has no material activities, nor has He a material form or name. Only in pure consciousness, Ka consciousness, can one perceive the transcendental form of the Lord. Let us be firmly fixed at the lotus feet of Lord Rmacandra, and let us offer our respectful obeisances unto those transcendental lotus feet. SB 5.19.4 112. The Lord, whose pure form [sac-cid-nanda-vigraha] is uncontaminated by the modes of material nature, can be perceived by pure consciousness. In the Vednta He is described as being one without a second. Because of His spiritual potency, He is untouched by the contamination of material nature, and because He is not subjected to material vision, He is known as transcendental. He has no material activities, nor has He a material form or name. Only in pure consciousness, Ka consciousness, can one perceive the transcendental form of the Lord. Let us be firmly fixed at the lotus feet of Lord Rmacandra, and let us offer our respectful obeisances unto those transcendental lotus feet.SB5.19.4 Purport 113. Nrada, the most powerful saintly sage, also worships Nara-Nryaa by chanting the following mantra: The Supreme Personality of Godhead is the master of the creation, maintenance and annihilation of this visible cosmic manifestation, yet He is completely free from false prestige. Although to the foolish He appears to have accepted a material body like us, He is unaffected by bodily tribulations like hunger, thirst and fatigue. Although He is the witness who sees everything, His senses are unpolluted by the objects He sees. Let me offer my respectful obeisances unto that unattached, pure witness of the world, the Supreme Soul, the Personality of Godhead. Sb5.19.12 114. SB 6.4.23 Prajpati Daka said: The Supreme Personality of Godhead is transcendental to the illusory energy and the physical categories it produces. He possesses the potency for unfailing knowledge and supreme willpower, and He is the controller of the living entities and the illusory energy. The conditioned souls who have accepted this material manifestation as everything cannot see Him, for He is above the evidence of experimental knowledge. Self-evident and self-sufficient, He is not caused by any superior cause. Let me offer my respectful obeisances unto Him. 115. SD: The Lord has all knowledge and the jiva has limited knowledge. This is expressed in verses 24 and 25. It has also been shown in verses 26 and 27 that the one Lord has a personal and impersonal form which can be realized as such according to ones preference. It has also been stated in verse 28-30 that though the material forms are also the Lord, they do not arise from His svarupa. Verse 31 and 32 show that the statements of bhakti and

jnana shastra are not contradictory. Now Daksa shows that those who claim that the difference between the jiva and the Lord is illusory and not real are not following the path of real jnana. He then prays for fulfillment of his desire. (Sarartha Darsini 6.4.34 purport). 116. The example given in this connection is that when an earthen pot is broken, the small portion of the sky within the pot is united with the large sky outside the pot. Myvd philosophers misunderstand this description of rmad-Bhgavatam. Therefore r Rmnuja Svm, in his book Vednta-tattvasra, has described that this merging of the soul means that after separating himself from the material body made of eight elements earth, water, fire, air, ether, false ego, mind and intelligence the individual soul engages himself in devotional service to the Supreme Personality of Godhead in His eternal form. The material cause of the material elements absorbs the material body, and the spiritual soul assumes its original position. As described by r Caitanya Mahprabhu, jvera svarpa haya-kera nityadsa. SB 6.10.11 purport. 117.

Arguments against bogus incarnations

1. All incarnations of Lord are mentioned in the revealed scriptures. There is no scope for an imposter to become an incarnation, for an incarnation must be mentioned in the sastras. An incarnation doesnt disclose Him to be so, but great sages agree by the symptoms mentioned in the sastras.

Arguments against caste Brahmanas

1. The Kumaras went underwent severe type of disciplinary action as bachelors to become qualified Brahmanas and then for realization of absolute. 2. Krsna says catur varnam maya srstam, gunah karma vibhagasah-one must be qualified. Qualifications of each caste is described in BG. E.g. one quality of Brahman is he should be truthful. Does anyone say he is truthful because his father was truthful. He might or might not be. 3. In 3.7.29 Vidura asks Maitreya to describe the Varnasrama system based on symptoms, behavior and the characteristics of the mental equilibrium and sense control. There is no mention of birth in this verse. Vidura was born of sudrani mother, yet he is more than a brahmana by qualification because he is seen here to be disciple of a great sage. Unless one achieves at least the brahminical qualifications, one cant understand the Vedic hymns. 4. Ravana, Hiranaykasyipu, Hiranyaksa are not accepted as brahmana, even though they were born of brahmana fathers. Hence there is a clear indication that a son of a brahmana is not always brahmana. 5. Suta Goswami was of mixed caste. 6. To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the SPG or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him. (SB 3.33.6) 7. DM referred as ksatra-bandhu. He was not fully trained as a ksatriya because he was only 5 years old. A ksatriya or brahmana has to take training. A boy born in the family of a brahmana is not immediately brahmana; he has to take the training and the purificatory process.

(SB4.12.43P) 8. My dear King, a devotee who has taken shelter of the dust from the lotus feet of the Lord can transcend the influence of the six material wavesnamely hunger, thirst, lamentation, illusion, old age and deathand he can conquer the mind and five senses. However, this is not very wonderful for a pure devotee of the Lord because even a person beyond the jurisdiction of the four castesin other words, an untouchableis immediately relieved of bondage to material existence if he utters the holy name of the Lord even once. Sb5.1.35 9. From this verse we have good information of how the castes are qualified according to quality and work. Rsabhadeva, a king, was certainly a ksatriya. He had a hundred sons, and out of these, ten were engaged as ksatriyas and ruled the planet. Nine sons became good preachers of Srimad-Bhagavatam (maha-bhagavatas), and this indicates that they were above the position of brahmanas. The other eighty-one sons became highly qualified brahmanas. These are some practical examples of how one can become fit for a certain type of activity by qualification, not by birth. All the sons of Maharaja Rsabhadeva were ksatriyas by birth, but by quality some of them became ksatriyas, and some became brahmanas. Nine became preachers of Srimad-Bhagavatam (bhagavata-dharma-darsanah), which means that they were above the categories of ksatriya and brahmana. SB5.4.13

Symptoms of devotee
1. They are not only free from envy but well wishers of everyone. 2. He is free from vices of illicit sex, meat eating, intoxication, gambling. 3. He is well versed with Vedic literatures. 4. He is eager to hear about Lord. 5. He harms nobody for he is always in mode of shuddha sattva unalloyed goodness. 6. Free from all mundane desires, fruitive activities and dry speculation about the nature of Lord.

26 qualities of devotee
1. Kind 2. Peaceful 3. Truthful 4. Equable 5. Faultless 6. Magnanimous 7. Mild 8. Clean 9. Nonpossessive 10. Well-wisher to all 11. Satisfied 12. Surrendered to Krsna 13. Without hankering 14. Simple 15. Fixed 16. Self-controlled 17. Balanced eater 18. Sane 19. Mannerly 20. Prideless

21. Grave 22. Sympathetic 23. Friendly 24. Poetic 25. Expert 26. silent

Importance of Naimisarnya
1. Vayaviya Tantra mentions that here Brahma fixed the hub of the great wheel that enclose the universe. 2. Varaha Purana state that by performance of sacrifice at this place, the strength of demoniac people is curtailed.

Guru disciple relationship

The sincere disciple of the pure devotee considers the spiritual master equal to the Lord, but always considers himself to be a humble servant of the servant of the Lord. The spiritual master must know everything about God (SB2.4.6) The bona fide spiritual master, as the representative of the Lord, is the eternal father because the spiritual master has the responsibility to lead the disciple to spiritual salvation. (SB 3.5.7P) By serving the feet of the spiritual master, one is enabled to develop transcendental ecstasy in the service of the Personality of Godhead. (SB3.7.19) The spiritual master outside and the spiritual master within are both representations of the Lord. Unless one has contact with such bona fide representations, one cannot claim to be a spiritual master. (SB3.9.26P) SB3.24.12-13: Since you have completely accepted my instructions without duplicity, showing them proper respect, you have worshiped me properly. Sons ought to render service to their father exactly to this extent. One should obey the command of his father or spiritual master with due reference, saying, Yes, sir. Conditioned soul has tendency to 4 defects. But if one carries out the order of the spiritual master in parampara, he overcomes the 4 defects. To honor the spiritual master means to carry out his instructions word for word. Whatever the father and the spiritual master order should be taken without argument. The disciple or the son cannot say This is not correct. I cant carry it out. When he says that, he is fallen. Spiritual master is on the same level as father. First birth is from father and second birth in the life is from spiritual master. VCT order of spiritual master is the life and soul of disciple. As life cant be separated from body, instruction of spiritual master cant be separated from disciple. Import of vedic instructions is automatically revealed to those who have an implicit faith in SPG and the spiritual master. One may be illiterate, but if he has faith in God, the meaning of scriptures is revealed to him.

SB3.28.2P-Unless one is self-realized and knows what his relationship with the Supersoul is, he cannot be a bona fide spiritual master. SB4.12.32P: DM had a feeling of obligation to his mother. She was the one who gave him clue to Lord Visnu. She was his patha-pradarsaka-guru, sometime also called siksa guru. According to sastric injunctions, there is no difference between diksa and siksa guru. Generally siksa guru later become diksa guru. Suniti being a woman and specifically his mother could not become DM's diksa guru. SB 4.12.33P: Siksa or diksa guru who has a disciple or a father or mother who has an offspring who strongly executes devotional service can be carried by the disciple/offspring even though the instructor is not as advanced. Prahlad was also able to deliver his father. If a man who does not factually possess the attributes of a great personality engages his followers in praising him with the expectation that such attributes will develop in the future, that sort of praise is actually an insult. (SB4.15.23P) SB 4.20.13P One has to execute the order of Lord Visnu, whether receiving it directly from Him or from a bona fide spiritual master. Here Prthu is being directly instructed by Lord. VCT-one should not care very much whether he is going to be liberated or not, but he should simply execute the orders of the spiritual master. If one executes such he will always remain liberated. One has simply execute his duty as per varnasrama dharma. One can execute such instructions when one keeps aloof from the activities of body. Lord instructs from within as parmatma and without as spiritual master. So on should not consider spiritual master to be an ordinary person. Neither he should be considered equal to SPG. 4.22.4 Purport Spiritual master or parampara acarya should be respected exactly like SPG. One should receive Guru according to Sastric injunctions. Whenever an crya is seen, one should immediately bow down before him. Unless one is a prabhu, or controller of the senses, he cannot act as spiritual master, who is authorized by the supreme prabhu, or Lord Krsna. (SB4.23.18P) SB 4.22.18P Even if a person is very exalted and knows everything, before his superior he should present questions. Questions by exalted persons put before Lord or devotees are meant for benefit of the general people. Great souls question are inspired by humility and compassion.

Why Krsna is God

1. He was Supreme Lord since beginning He showed divinity even in lap of His mother and lifted the whole Govardhan Hill when He was just seven. 2. There are hundreds and thousands of evidences from revealed scriptures and there are hundreds and thousands of evidences from personal experiences of devotees in various places

like Vrndavana, Navadvipa and Puri. Even in the kaumudi dictionary the synonyms of Krsna are given as the son of Yasoda and the Supreme Personality of Godhead Parabrahman. A person by sacred thread ceremony becomes dvija. A dvija after being well versed in Vedas is called a Vipra and a Vipra after great qualification is called a Vaisnava. Samadhi Through assimilation of messages from Vedic literatures, seeing the all-pervading localized aspect of the personality of Godhead within his own self constantly.

Highly qualified Brahmanas situated in the mode of goodness have no grudges against the mode of worship of others. They have all respect for other demigods, even though they may look ghastly, like Kala-bhairav or Mahakali. They know very well that those horrible features of the Supreme Lord are all different servitors of the Lord under different conditions, yet they reject the worship of both horrible and attractive features of the demigods, and they concentrate only on the forms of Visnu because they are serious about liberation from the material conditions. Demigods cant provide liberation to anyone. It is for this reason only that candidates for liberation deliberately reject the worship of the demigods, although they have no disrespect for any one of them. (SB 1.2.26P) BG 7.20: Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures. BG 7.23: Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet. BG 9.23: Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kunt, but they do so in a wrong way. There is no need to worship demigods of whatsoever category if one is serious about going back to Godhead. (SB1.2.27P) Worshiping demigods for material gain is called kaitava dharma. (SB1.2.27P) Demigods are arms of the universal form. Since demigods are included in gigantic universal form, there is no need to worship them separately. One can worship them in universal form or original transcendental form of Krsna. (SB 2.1.29P) All the shippable demigods are also overtaken by Him, and it is the duty of everyone to perform sacrifices with feasible goods to appease the Lord. (SB2.1.37) Visnu takes charge of mode of goodness so is He in equal footing with Brahma or Shiva? This can be understood by this example The prison there are prisoners & managers of prison. Both of them are bound by the laws of king. But even though the king sometimes comes in the prison, he is not bound by the laws of the prison house. SB 2.3.10-A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead.

BG 9.10 Durga is subservient to Krsna SB 2.5.12: Brahma Ji says: I offer my obeisances and meditate upon Lord Krsna, the Personality of Godhead, whose invincible potency influences the less intelligent class of men to call me the supreme controller SB 2.5.15: the demigods are also meant for serving the Lord as parts of His body, Brahma Ji says Inspired by Him only, I discover what is already created by Him under His vision as the all-pervading Supersoul, and I also am created by Him only. (SB 2.5.17) SB2.6.32: By Lords will Brahma create, Siva destroys and Lord Himself maintains. He is the powerful controller of these 3 energies-satva, rajas, tamas This verse clearly proves that Lord is one without a second. SB2.6.43-45: Up from Brahma down to evil spirits, many have a very specific power due to which they seem to be God, but factually they display a very small fragment of Lords potencies. SB 2.7.11 and purport: Lord Hayagriva is Supersoul of demigods. He is personified Vedas and sacrifices. Since Vedic Hymns are chanted at sacrifices meant to please demigods and Lord is personification of both of them, a devotee of Lord pleases demigods and serves the purpose of sacrifices. he demigods are amongst the conditioned souls who have developed this pure consciousness of service to the Lord but who at the same time continue to desire to lord it over the material energy. Such mixed consciousness puts a conditioned soul in the position of managing the affairs of this creation. The demigods are entrusted leaders of the conditioned souls. As some of the old prisoners in government jails are entrusted with some responsible work of prison management, so the demigods are improved conditioned souls acting as representatives of the Lord in the material creation. Such demigods are devotees of the Lord in the material world, and when completely free from all material desire to lord it over the material energy they become pure devotees and have no desire but to serve the Lord. Therefore any living entity who desires a position in the material world may desire so in the service of the Lord and may seek power and intelligence from the Lord, as exemplified by the demigods in this particular verse. (SB3.5.51P) SB Text 4.7.42: Demigods said: Formerly when there was a devastation, You conserved all the different energies of material manifestation. At that time, all the inhabitants of the higher planets, represented by such liberated souls as Sanaka, were meditating on You by philosophical speculation. You are therefore the original person, and You rest in the water of devastation on the bed of the Sesa snake. Now, today, You are visible to us, who are all Your servants. Please give us protection. Demigods say they are Lords servant and depend on His protection. BG therefore condemns demigod worship SB 4.12.51: Those who out of transcendental kindness take on the responsibility of becoming masterprotectors of the poor living entities automatically gain the interest and blessings of the demigods. The karms sometimes offer the results of their activities to Lord Vsudeva, and this offering is called karmrpanam. These are considered to be fruitive activities, for the karms consider Lord Visnu to be one of the demigods like Lord iva and Lord Brahm. Because they consider Lord Visnu to be on the same level with the demigods, they contend that surrendering to the demigods is as good as

surrendering unto Vsudeva. This contention is denied herein because if it were true, Lord iva would have said that surrender unto him, Lord Vsudeva, Visnu or Brahm is the same. However, Lord iva does not say this because he himself surrenders unto Vsudeva, and whoever else surrenders unto Vsudeva is very, very dear to him. SB 4.24.28P Lord Brahm, the supreme person within this universe, said: My dear Priyavrata, kindly hear attentively what I shall say to you. Do not be jealous of the Supreme Lord, who is beyond our experimental measurements. All of us, including Lord iva, your father and the great sage Mahri Nrada, must carry out the order of the Supreme. We cannot deviate from His order. Sb5.1.11

Karma Yoga
One should work hard and worship the Supreme Lord by the fruits of ones hard labor for existence, and that should be the motto of life. One should be careful to execute occupational service with faith in the proper way, and that will lead one gradually on the progressive march back to Godhead.

Vedanta Sutras
Both Vedanta Sutra and SB are compiled by Srila Vyasdeva. By his own admission each of them is the essence of all Vedic literatures. Hence, SB is natural commentary on Vedanta Sutra. In SB 1.2.3 Suta G. states that SB is cream of all Vedic literature. Vedanta Sutras were also written as cream of all Vedic literature. Hence SB is the natural commentary of VS. The compiler of Vedanta Darsana is Vyasdeva himself. Yet he was despondent after compiling it, although he is the author. So what sort of transcendental bliss can be derived by the readers and listeners of Vedanta which is not explained directly by Vyasdeva? Herein arise the necessity of explaining Vedanta Sutra in the form of SB by the self-same author.-SB 1.5.9 purport

Importance of service of Maha Bhagvatas

1. By serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vasudeva. 2. By rendering service to pure devotees, all that is troublesome to heart is almost completely destroyed and loving service to SPG is irrevocable established. As soon as this loving service is established effects of tamoguna & rajoguna like Kama, krodh & lobha disappear from heart & the person becomes completely happy. 3. By sincere association of the Bhagvatas one is sure to receive transcendental knowledge very easily, with the result that he becomes fixed in devotional service of the Lord. 4. Serving brahamans and Vaisnavas is essential to get self satisfaction. Spiritual atmosphere can be
maintained only in association of devotees serving orders of acaryas. Spiritual master is best brahmana. (SB4.21.40p)

What is devotional service?

1. It is not inactivity, but unalloyed activity of the soul. SB 1.4.16 Purport Normally the 4 yugas appear in this order Satya, Dvapara, Treta and Kali. But during the reign the Vaivasta manu, in the 28th round of the 4 millenium, Treta came before Dvapara.

IN this millennium only Lord Krsna appears. SB 1.4.19 Purport Chandogaya Upanishad (7.1.4) mentions the Puranas and Mahabharata as the fifth Veda. SB 1.4.28-29 Purport In this age, the Mahabharata is more essential than the original Vedas.

Subject matter of the Vedas (SB 1.5.24P)

1. 2. 3. To establish the relation of the living entities with the Personality of Godhead. Perform the relative duties in devotional service Achieve the ultimate goal, back to Godhead.

Support for acintyabhedabhedatattava

The Supreme Lord is one, and His expansions are various. He is therefore the Supersoul of everything. When a man sees anything, he must know that his seeing is secondary and the Lords seeing is primary. One cannot see anything without the Lords having first seen it. That is the instruction of the Vedas and the Upanisads. So whatever we see or do, the Supersoul of all acts of seeing or doing is the Lord. This theory of simultaneous oneness and difference between the individual soul and the Supersoul is propounded by Lord r Caitanya Mahprabhu as the philosophy of acintya-bhedbhedatattva. The virt-rpa, or the gigantic feature of the Supreme Lord, includes everything materially manifested, and therefore the virt or gigantic feature of the Lord is the Supersoul of all living and nonliving entities. But the virt-rpa is also the manifestation of Nryana or Visnu, and going further on and on one will eventually see that Lord Krsna is the ultimate Supersoul of everything that be. The conclusion is that one should unhesitatingly become a worshiper of Lord Krsna, or, for that matter, His plenary expansion Nryana, and none else. In the Vedic hymns, it is clearly said that first of all Nryana cast a glance over matter and thus there was creation. Before creation, there was neither Brahm nor iva, and what to speak of others. rpda akarcrya has definitely accepted this, that Nryana is beyond the material creation and that all others are within the material creation. The whole material creation, therefore, is one with and different from Nryana, simultaneously, and this supports the acintya-bhedbheda-tattva philosophy of Lord r Caitanya Mahprabhu. Being an emanation from the glancing potency of Nryana, the whole material creation is non-different from Him. But because it is the effect of His external energy (bahirag my) and is aloof from the internal potency (tmamy), the whole material creation is different from Him at the same time. The example given in this verse very nicely is that of the dreaming man. The dreaming man creates many things in his dream, and thus he himself becomes the entangled seer of the dream and is also affected by the consequences. This material creation is also exactly a dreamlike creation of the Lord, but He, being the transcendental Supersoul, is neither entangled nor affected by the reactions of such a dreamlike creation. He is always in His transcendental position, but essentially He is everything, and nothing is apart from Him. (SB2.1.39P)

Arguments against Sahajiyas/professional reciters

1. In 2nd canto 2nd chapter of SB, SG starts describing Lord from feet and goes up to face, hair, etc. One should not go meditating above feet without artificially seeing for himself how much he has been released from the sex desire. The smiling face of the Lord is the Tenth Canto and there are many upstarts who at once try to begin with 10th canto and especially with the five chapters which delineate rasa Lila of Lord. This is improper. By such improper study or

hearing, the material opportunists have played havoc by indulgence in sex life in the name of SB. Those who are still entrapped by sex indulgence should never progress to meditation above the feet of the Lord; therefore recital of SB by them should be restricted to the First and Second Cantos of the great literature. One must complete the purificatory process by assimilating the contents of the first nine cantos. Then one should be admitted into the realm of the 10th canto. According to Bhagavata School, Lords Rasa dance is the smiling face of the Lord. (SB 2.2.12&13P) 2. Verse 12: Suta Ji starts description of pastimes of Pandavas retirement and birth, activities and death of Pariksit M. This specifically instructs the devotees who directly want to read Lords most confidential pastimes in 10th canto to understand the 9 cantos first and then only proceed to 10th Canto. Pastimes of Lord and His devotees are interlinked and cant be separated. 3. MP asked about creation, not Lords pastimes in Vrndavana first. MP didnt ask for a shortcut as done by professional reciters. 4. Narada was never advised to preach the principles of Bhagavatam to earn a livelihood; he was ordered by his spiritual master to take the matter very seriously in a missionary spirit.SB2.7.52P 5. Lord awarded it to Brahma, Brahma to Narada, Narada to Vyasa, Vyasa to Sukadeva,, Suka to Suta. So, one should hear this in parampara only. Never from professional reciters. SB 2.7.51P 6. SB2.7.53 Lords activities in association with His different energies should be described, appreciated and heard in accordance with the teachings of Lord. If this is done regularly with devotion and respect, one is sure to get out of the illusory energy of the Lord. Science of learning a subject matter seriously is different from the sentiments of fanatics. fanatics or fools professional reciters and pseudo-devotees. Though they are absorbed in material sense enjoyment, they falsely jump to the stage of liberated souls and thus fall down deeply into the clutches of external energy. Lords activities in relation with both external energy and internal energy are equally good. Nonetheless, those who are not completely free from the clutches of the Lords external energy should devoutly hear regularly about the activities of the Lord in relation with the external energy. The description of activities of purusavataras are specifically meant for persons who are in the clutches of the external energy. Hearing this is as good as hearing rasa lila in liberated stage. Rasa Lila is for liberated souls. Lord Caitanya never discussed Rasa Lila in presence of ordinary men. SP refrained from taking 10th canto immediately, because it is a science not sentiment. 7. SB2.8.17P Those who are of the opinion that the devotees of the Lord are satisfied with mere sentiments can find in the inquiries of Mahrja Parksit good lessons as to how inquisitive a pure devotee is to know things in their true perfection. 8. Persons who have completely taken shelter of the lotus feet of the Lord should recite this narration of DM without taking remuneration. Specifically, recitation is recommended on the full moon or dark moon day, on the day after Ekda, on the appearance of the ravana star, at the end of a particular tithi, or the occasion of Vyatpta, at the end of the month, or on Sunday. Such recitation should of course be performed before a favorable audience. When recitation is performed this way, without professional motive, the reciter and audience become perfect. (SB4.12.49-50) 9. I therefore do not wish to have the benediction of merging into Your existence, a benediction in which there is no existence of the nectarean beverage of Your lotus feet. I want the benediction

of at least one million ears, for thus I may be able to hear about the glories of Your lotus feet from the mouths of Your pure devotees. (4.20.24) - One might think that these glories of the Lord can be heard from anywhere, from the mouths of either devotees or nondevotees, but here it is specifically mentioned that the glories of the Lord must emanate from the mouths of pure devotees. (professional reciters are useless glorification from them is just material sound). (Purport) 10. A pure devotee who is executing the different processes of devotional service may be situated in the transcendental position, being completely absorbed in Krsna consciousness, but even he, while discharging devotional service, must hear, read and induce others to hear about the character and life of Prthu Mahrja. (SB4.23.37) 11. There is a type of neophyte devotee who is very anxious to hear about the pastimes of the Lord, especially the rsa-ll chapters in rmad-Bhgavatam. Such a devotee should know by this instruction that the pastimes of Prthu Mahrja are nondifferent from the pastimes of the Supreme Personality of Godhead. An ideal king, Prthu Mahrja exhibited all talents in showing how to rule the citizens, how to educate them, how to develop the state economically, how to fight enemies, how to perform great sacrifices (yajas), etc. Thus it is recommended for the sahajiy, or the neophyte devotee, to hear, chant and get others to hear about the activities of Prthu Mahrja, even though one may think himself to be in the transcendental position of advanced devotional service. (SB4.23.37P) 12. Lord iva has described the bodily features of the Lord authoritatively. Now he wants to see the lotus feet of the Lord. When a devotee wants to see the transcendental form of the Lord, he begins his meditation on the Lord's body by first looking at the feet of the Lord. B is considered to be the transcendental sound form of the Lord, and the twelve cantos are divided in accordance with the transcendental form of the Lord. The First and Second Cantos of B are called the two lotus feet of the Lord. This also means that if one is serious about reading rmad-Bhgavatam, he must begin by seriously studying the First and Second Cantos. SB4.24.52 p

Vedic Cosmology
The entire universes are clustered together up and down, and each and every one of them is separately 7-fold covered. The watery portion is beyond the 7-fold coverings. The Personality of Godhead who creates all such universes by His breathing period lies above the cluster of the universes. The water of covering is material while the water of Causal Ocean is spiritual. The cosmic manifestation is calculated to be diametrically four billion miles. Then the coverings of the universe begin. The first stratum if the covering is calculated to extend eighty million miles. Fire to be 800 million mile, effulgence-8 billion miles, air-80 billion miles, ether-800 billion miles. Then the Vaikuntha planets start. (SB 2.2.28P)

Jivas fall down

The original Personality of Godhead expands Himself by innumerable forms. Such expansion of forms is made possible by His various energies. His energies are also multifarious, and His internal energies are superior and external energies inferior in quality. So His expansions of various forms which take place via the internal energies are superior forms, whereas the expansions which take place via the external energy are inferior forms. The living entities who are expanded by His internal potency are eternally liberated persons, whereas those who are expanded in terms of the material energies are eternally conditioned souls. Therefore, all culture of knowledge, austerities, sacrifice and activities should be aimed at changing the quality of the influence that is acting upon us.

Nitya siddhas-souls liberated from birth. E.g. MP Sadhana siddha-not liberated from birth, but develop tendency for devotional service by association. E.g. Narada Ji There is no difference between the two in ultimate issue. (SB2.3.15P)

The living entity is an offshoot of internal potency, with freedom to remain either in the material world or in spiritual world. (SB2.5.15P) Because they are between the internal and external potencies, the eternally transcendental living entities are called the marginal potency of the Lord. Factually, the living entities are not meant to be so conditioned by material energy, but due to their being affected by the false sense of lording it over the material energy, they come under the influence of such potency and thus become conditioned by the three modes of material nature. This external energy of the Lord covers up the pure knowledge of the living entitys eternally existing with Him, but the covering is so constant that it appears that the conditioned soul is eternally ignorant. (SB2.5.19P) This material manifestation is necessary to give a chance to the conditioned souls who are unwilling to associate with the Lord in the relationship of loving transcendental service. Such unwilling conditioned souls are not allowed to enter into the liberated life of spiritual existence because at heart they are not willing to serve. Instead, they want to enjoy themselves as imitation Gods. The living entities are constitutionally eternal servitors of the Lord, but some of them, because of misusing their independence, do not wish to serve; therefore they are allowed to enjoy the material nature, which is called my, or illusion. Such illusioned living entities are given a chance at intervals to rectify their perverted mentality of becoming false masters of the material nature (SB2.6.42) The nitya-siddha devotees never fall down to the region of the material atmosphere, even though they sometimes come onto the material plane to execute the mission of the Lord. The sdhana-siddha devotees are chosen from the conditioned souls. Out of the sdhana devotees, there are mixed and pure devotees. The mixed devotees are sometimes enthusiastic about fruitive activities and are habituated to philosophical speculation. The pure devotees are free from all these mixtures and are completely absorbed in the service of the Lord, regardless of how and where they are situated. Pure devotees of the Lord are not enthusiastic to put aside their service to the Lord in order to go visit holy places of pilgrimage. The Lord is one without a second, and He expands Himself into many for His transcendental pleasure. All the expansions the visnu-tattvas, the jva-tattvas and the akti-tattvas (the Personalities of Godhead, the living entities and the different potential energies) are different offshoots from the same one Supreme Lord. The jva-tattvas are separated expansions of the visnu-tattvas, and although there are potential differences between them, they are all meant for the transcendental sense gratification of the Supreme Lord. Some of the jvas, however, wanted to lord it over material nature in imitation of the lordship of the Personality of Godhead. Regarding when and why such propensities overcame the pure living entities, it can only be explained that the jva-tattvas have infinitesimal independence and that due to misuse of this independence some of the living entities have become implicated in the conditions of cosmic creation and are therefore called nitya-baddhas, or eternally conditioned souls. (SB3.5.51P) SB3.25.29- Devahuti asks: The mystic yoga system, as You have explained, aims at the Supreme Personality of Godhead and is meant for completely ending material existence. Please let me know the nature of that yoga system. How many ways are there by which one can understand in truth that

sublime yoga? Sometimes it is asked how the living entity falls down from the spiritual world to the material world. Here is the answer. Unless one is elevated to the Vaikuntha planets, directly in touch with the Supreme Personality of Godhead, he is prone to fall down, either from the impersonal Brahman realization or from an ecstatic trance of meditation. From the status of pure consciousness, the false ego is born because of misuse of independence. We cannot argue about why false ego arises from pure consciousness. Factually, there is always the chance that this will happen, and therefore one has to be very careful. (SB3.26.23P) The living entities are originally parts of the Lord, like sparks of a fire, but they have dropped to this material world, attracted by a desire to lord is over nature. That is a fact. (SB4.11.22P) The conception of independent existence is therefore like a dream. One has to be in Krsna consciousness, his original position (SB4.12.4P) There are two kinds of living entities nitya-mukta and nitya-baddha. A nitya-mukta never forgets his position as the eternal servant of the Supreme Personality of Godhead. One who does not forget this position and knows that he is part and parcel of the Supreme Lord is nitya-mukta. Such a nitya-mukta living entity represents the Supersoul as His expansion. As stated in the Vedas, nityo nitynm. Thus the nitya-mukta living entity knows that he is an expansion of the supreme nitya, or the eternal Supreme Personality of Godhead. Being in such a position, he sees the material world with a different vision. The living entity who is nitya-baddha, or eternally conditioned, sees the material varieties as being actually different from one another. (SB4.16.19P) The word mukta refers to the living entities who never come within this material world. The baddhas are those living entities who are ALMOST eternally living within this material world. (4.20.27P) When a living entity falls down to the material world, however, he has to accept a material body, and therefore, in his material embodiment, he cannot be called acyuta. Because he falls down from his real engagement in the service of the Lord, the living entity gets a material body to suffer or try to enjoy in the miserable material conditions of life. Therefore the fallen living entity is cyuta, whereas the Lord is called acyuta. (SB4.20.37P) Acyuta refers to one who does not fall because He is never influenced by the modes of material nature. When a living entity falls down to the material world from his original position, he becomes cyuta, which means that he forgets his relationship with Acyuta. Actually every living entity is a part and parcel, or a son, of the Supreme Personality of Godhead. When influenced by the modes of material nature, a living entity forgets this relationship and thinks in terms of different species of life; but when he again comes to his original consciousness, he does not observe such bodily designations. (SB4.21.12P) Forgetfulness of real constitutional position-->desire to enjoy-->association with material nature-->lust or eagerness to enjoy-->unhappy-->anger-->forgetfulness of relationship with Krsna-->real intelligence defeated-->entanglement (SB 4.22.14P) Actually the living being has no connection with this material enjoyment nor with lusty desires. He is simply imagining or dreaming while asleep. But by the association of pure devotees, he is awakened, and immediately the spirit soul is situated in his own glory by understanding his constitutional position as the eternal servant of the Lord. (SB4.22.20P) This verse explains how our original KC becomes polluted and we gradually become almost completely forgetful of our relationship with Supreme Lord. (SB4.22.30P)

If our mind is simply filled with sense gratification, even though we want KC, by continuous practice we cannot forget the subject matter of sense gratification. In this way, gradually one's intelligence will be affected. When intelligence is affected, one loses his original taste for KC. (SB4.22.30P) Our original consciousness is Ka consciousness because we are part and parcel of Ka. When this consciousness is misguided and one is put into the material atmosphere, which pollutes the original consciousness, one thinks that he is a product of the material elements. Thus one loses his real remembrance of his position as part and parcel of the Supreme Personality of Godhead, just as a man who sleeps forgets himself. (SB4.22.31P) SD: Jiva's association with ignorance is without beginning. It has been accomplished in past spontaneously. (SB4.22.32P) The jva, or the individual living entity, becomes entrapped by the material energy by the supreme will of the Supreme Personality of Godhead. (SB4.23.18P) Actually there is no material world, but when one forgets the service of the Lord and engages himself in the service of his senses, he is said to be living in the material world. (SB4.23.29P) There are two kinds of living entities: one is called ksara, and the other is aksara. Ksara refers to those who have fallen down and become conditioned, and aksara refers to those who are not conditioned. The vast majority of living entities live in the spiritual world and are called aksara. They are in the position of Brahman, pure spiritual existence. They are different from those who have been conditioned by the three modes of material nature. (SB4.24.28P) Some living entities are conditioned, and others are eternally free. The eternally free living entities are called nitya-mukta, for they never come in contact with the material energy. However, some living entities are conditioned in this material world, and thus they think themselves separated from the Supreme Lord. Due to their contact with the material energy, their existence is always troublesome. Being always in distress, the conditioned soul considers the material energy to be very much disturbing. This fact is explained by a Vaisnava kavi, or poet: krsna bhuli' sei jva andi-bahirmukha ataeva my tre deya samsra-duhkha When the living entity forgets the Supreme Lord and wants to enjoy himself independently, imitating the Supreme Lord, he is captured by the false notion that he is the enjoyer and is separated from the Supreme Lord. (SB 4.24.61P) Brahmana (Supersoul) said to queen (jiva) You wandered with me before the creation. This means You remained along with me experiencing happiness in my association. - SB4.28.52 purport in Sararth Darsini
The brahmana (Supersoul) continued: My dear friend, even though you cannot immediately recognize Me, can't you remember that in the past you had a very intimate friend? Unfortunately, you gave up My company and accepted a position as enjoyer of this material world. SB4.28.53

After falling from the association of the Supreme Lord, the living entity thus transmigrates from one bodily form to another according to nature's course, until he finally attains the human form. (SB4.28.28 purport)

iccha-dvesa-samutthena dvandva-mohena bharata sarva-bhutani sammoham sarge yanti parantapa "O scion of Bharata [Arjuna], O conqueror of the foe, all living entities are born into delusion, overcome by the dualities of desire and hate." This is an explanation of how the living entity falls down into this material world. In the spiritual world there is no duality, nor is there hate. The Supreme Personality of Godhead expands Himself into many. In order to enjoy bliss more and more, the Supreme Lord expands Himself in different categories. As mentioned in the Varaha purana, He expands Himself in visnu-tattva (the svamsa expansion) and in His marginal potency (the vibhinnamsa, or the living entity). These expanded living entities are innumerable, just as the minute molecules of sunshine are innumerable expansions of the sun. The vibhinnamsa expansions, the marginal potencies of the Lord, are the living entities. When the living entities desire to enjoy themselves, they develop a consciousness of duality and come to hate the service of the Lord. In this way the living entities fall into the material world. In the prema-vivarta it is said: krsna-bahirmukha hana bhoga-vancha kare nikata-stha maya tare japatiya dhare The natural position of the living entity is to serve the Lord in a transcendental loving attitude. When the living entity wants to become Krsna Himself or imitate Krsna, he falls down into the material world. Since Krsna is the supreme father, His affection for the living entity is eternal. When the living entity falls down into the material world, the Supreme Lord, through His svamsa expansion (Paramatma), keeps company with the living entity. In this way the living entity may some day return home, back to Godhead. By misusing his independence, the living entity falls down from the service of the Lord and takes a position in this material world as an enjoyer. That is to say, the living entity takes his position within a material body. Wanting to take a very exalted position, the living entity instead becomes entangled in a repetition of birth and death. SB4.28.53 P The original home of the living entity and the Supreme Personality of Godhead is the spiritual world. In the spiritual world both the Lord and the living entities live together very peacefully. Since the living entity remains engaged in the service of the Lord, they both share a blissful life in the spiritual world. However, when the living entity wants to enjoy himself, he falls down into the material world. Even while he is in that position, the Lord remains with him as the Supersoul, his intimate friend. Because of his forgetfulness, the living entity does not know that the Supreme Lord is accompanying him as the Supersoul. In this way the living entity remains conditioned in each and every millennium. Although the Lord follows him as a friend, the living entity, because of forgetful material existence, does not recognize Him. SB4.28.54P Originally the living entity is a spiritual being, but when he actually desires to enjoy this material world, he comes down. From this verse we can understand that the living entity first accepts a body that is human in form, but gradually, due to his degraded activities, he falls into lower forms of life into the animal, plant and aquatic forms. By the gradual process of evolution, the living entity again attains the body of a human being and is given another chance to get out of the process of transmigration. If he again misses his chance in the human form to understand his position, he is again placed in the cycle of birth and death in various types of bodies. SB4.29.4 P This material world is created by the dreaming of Maha-Visnu. The real, factual platform is the spiritual world, but when the spirit soul wants to imitate the SPG, he is put into this dreamland of material creation. After being in contact with the material modes of nature, the living entity develops the subtle and gross bodies. SB4.29.83 P Just as by executing various pious activities one achieves different positions in heavenly life, by acting impiously one achieves different positions in hellish life. Those who are activated by the material mode

of ignorance engage in impious activities, and according to the extent of their ignorance, they are placed in different grades of hellish life. If one acts in the mode of ignorance because of madness, his resulting misery is the least severe. One who acts impiously but knows the distinction between pious and impious activities is placed in a hell of intermediate severity. And for one who acts impiously and ignorantly because of atheism, the resultant hellish life is the worst. Because of ignorance, every living entity has been carried by various desires into thousands of different hellish planets since time immemorial. I shall try to describe them as far as possible. SB5.26.3 andi karama-phale, pai bhavrava-jale, taribre n dekhi upya My dear Lord, I cannot remember when I somehow or other fell into this ocean of nescience, and now I can find no way to rescue myself. SB6.1.50 Purport

the living entity is an eternal servant of God, but he comes to the material world and is bound by material conditions because of his desire to lord it over matter. Liberation means giving up this false consciousness and reviving ones original service to the Lord. This return to ones original life is called mukti, as confirmed in rmad-Bhgavatam (muktir hitvnyath rpa svarpea vyavasthiti) SB6.1.55 purport

Arguments against voidism

Philosophers who support stopping all activities are called nyavd. By nature's own way, our activities are to be gradually diverted to devotional service. But there are philosophers who, instead of purifying their activities, try to make everything zero, or void of all activities. This lack of activity is represented by the trees and the hills. This is a kind of punishment inflicted by the laws of nature. (SB4.22.33P)

Rasa Lila
He partially displayed His transcendental potency in His rasa-Lila just to attract the conditioned souls, who are all after the illusory happiness of sex enjoyment. SB 2.4.20P The gops are predominated expansions of the internal potency, and therefore the Lords participation in the rsa-ll dance is never to be considered like the mundane relationship of man and woman. It is, rather, the highest perfectional stage of the exchange of feelings between the Lord and the living entities.SB3.9.25P

She is the principal head of all goddesses of fortune and therefore She is the pleasure counterpart of the Lord and is nondifferent from Krsna. SB2.4.20P

Attitude for overcoming failures in KC

Determined Decisive Diligent Destiny Diplomacy

Science of deity worship

In each and every place of pilgrimage, the Lord is present in His various transcendental forms. These forms are called arc-mrtis, or forms of the Lord which can be easily appreciated by the common man. The Lord is transcendental to our mundane senses. He cannot be seen with our present eyes, nor can He be heard with our present ears. To the degree that we have entered into the service of the Lord or to the proportion to which our lives are freed from sins, we can perceive the Lord. But even though we are not free from sins, the Lord is kind enough to allow us the facility of seeing Him in His arcmrtis in the temple. The Lord is all-powerful, and therefore He is able to accept our service by presentation of His arc form. No one, therefore, should foolishly think the arc in the temple to be an idol. Such an arc-mrti is not an idol but the Lord Himself, and to the proportion to which one is free from sins, he is able to know the significance of the arc-mrti. The guidance of a pure devotee is therefore always required. These arc forms of the Lord may be considered idols by the atheists, but that does not matter for persons like Vidura or His many other servants. The forms of the Lord are mentioned here as anantaliga. Such forms of the Lord have unlimited potency, the same as that of the Lord Himself. There is no difference between the potencies of the arc and those of the personal forms of the Lord. The example of the postbox and post office may be applied here. The little postboxes distributed all over the city have the same potency as the postal system in general. The duty of the post office is to carry letters from one place to another. If one puts letters in postboxes authorized by the general post office, the function of carrying letters is performed without a doubt. Similarly, the arc-mrti can also deliver the same unlimited potency of the Lord as when He is personally present. SB 2.25.35 P Kapila Muni is explaining how the devotees see the decorated body and face of the Deity and how they speak with Him in devotional service. Myvds and atheists accept the forms of the Deities in the temple of the Lord as idols, but devotees do not worship idols. They directly worship the Personality of Godhead in His arc incarnation. Arc refers to the form which we can worship in our present condition. In our present state it is not possible to see God in His spiritual form because our material eyes and senses cannot conceive of a spiritual form. In order to be seen by our material senses, the Supreme Personality of Godhead accepts a favorable form which is called arc-vigraha. This arc-vigraha, sometimes called the arc incarnation, is not different from Him. There are many stric injunctions which give instructions for carving forms of the Lord. These forms are not material. If God is all-pervading, then He is also in the material elements. There is no doubt about it. According to atheists theory, everything is God. Then why is the Deity not God? It is the duty of the spiritual master to teach how to decorate the Deity in the temple, how to

cleanse the temple and how to worship the Deity. The devotees express their minds before the Deity, and in many instances the Deity also gives answers. Sometimes Lord informs through dreams. SB3.26.46- The characteristics of the functions of earth can be perceived by modeling forms of the Supreme Brahman. Purport - By manipulation of earth and its products, such as stone, wood and jewels, these forms of the Supreme Lord can be present before our eyes. When a form of Lord Krsna or Lord Visnu is manifested by presentation of a statue made of earth, it is not imaginary. The earth gives shape to the Lords forms as described in the scriptures. SB3.29.16P-Temple worship is one of the duties of a devotee. It is especially recommended for neophytes, but those who are advanced should not refrain from temple worship. There is a distinction in the manner a neophyte and an advanced devotee appreciate the Lords presence in the temple. A neophyte considers the arc-vigraha (the statue of the Lord) to be different from the original Personality of Godhead; he considers it a representation of the Supreme Lord in the form of a Deity. But an advanced devotee accepts the Deity in the temple as the Supreme Personality of Godhead. SB 4.12.17P-arca vigraha is not idol worship. Arca is made of sthula (material) objects stone, metal, wood, jewels or paint. Since devotee follows the regulative principles of worship, even thought the Lord is there is His physical form, He is non-different from His original, spiritual form.

SB 4.22.51P: In one's home or in a temple, the Deity is considered the proprietor of everything, and everyone is considered the Deity's eternal servant. The demigods worship the Supreme Lord in His various Deity forms (arc-vigraha) because except in the spiritual world, the Supreme Personality of Godhead cannot be directly worshiped in person. In the material world, the Lord is always worshiped as the arc-vigraha, or Deity in the temple. There is no difference between the arc-vigraha and the original person, and therefore those who are engaged in worshiping the Deity in the temple in full opulence, even on this planet, should be understood to be directly in touch with the Supreme Personality of Godhead without a doubt. As enjoined in the stras, arcye viau il-dhr guruu nara-mati: No one should treat the Deity in the temple as stone or metal, nor should one think that the spiritual master is an ordinary human being. One should strictly follow this stric injunction and worship the Deity, the Supreme Personality of Godhead, without offenses.SB5.17.14Purport

Visiting places of pilgrimage

For pure devotees of the Lord who are completely satisfied with the transcendental loving service of the Lord, there is hardly any necessity to visit the various places of pilgrimage. But those who are not so advanced have the prescribed duties of visiting pilgrimage sites and regularly performing the rituals. The part of the princely order of the Yadu dynasty who went to Prabhsa performed all duties to be done in a place of pilgrimage and offered their pious actions to their forefathers and others. As a rule, every human being is indebted to God, the demigods, great sages, other living entities, people in general, forefathers, etc., for various contributions received from them. Thus everyone is obliged to repay the debt of gratitude.

Generally people think that simply by executing the occupational duties of a brhmana, ksatriya, vaiya or dra or the duty of a brahmacr, grhastha, vnaprastha or sannys one becomes fearless or securely attains liberation, but factually unless all these occupational duties are accompanied by bhaktiyoga, one cannot become fearless. We find this conclusion also in Caitanya-caritmrta in a discussion between Lord Caitanya and Rmnanda Rya regarding a human being's liberation from this material world. In that discussion Rmnanda Rya referred to the execution of varnrama-dharma, and Lord Caitanya indicated that the varnrama-dharma was simply external (eho bhya). Lord Caitanya wanted to impress upon Rmnanda Rya that simply by executing the duties of varnrama-dharma one is not guaranteed liberation. Finally Rmnanda Rya referred to the process of bhakti-yoga: sthne sthith ruti-gatm tanu-v-manobhih (Bhg. 10.14.3). Regardless of one's condition of life, if he practices bhakti-yoga, which begins with hearing (ruti-gatm) the transcendental messages of the Lord through the mouths of devotees, he gradually conquers the unconquerable God. The conclusion is that if one is serious about liberation, he not only should execute the occupational duties of varnrama-dharma but should also engage in bhakti-yoga by beginning hearing from a realized soul. This process will help the devotee conquer the unconquerable Supreme Personality of Godhead and become His associate after giving up the material body. SB4.24.53 purport In this material world everyone is engaged in some particular occupational duty which is prescribed in the varnrama-dharma. Brhmanas, ksatriyas, vaiyas, dras and everyone are engaged in their occupational duty, but if one remembers his first duty keeping in constant contact with the Supreme Personality of Godhead everything will be successful. If one simply executes the rules and regulations of the varnrama-dharma in the role of a brhmana, ksatriya, vaiya or dra and keeps busy and does not remember one's eternal relationship with the Lord, one's business and activities as well as occupational duties will simply be a waste of time. This is confirmed in the First Canto of rmad-Bhgavatam (1.2.8): dharmah svanusthitah pumsm visvaksena-kathsu yah notpdayed yadi ratim rama eva hi kevalam The conclusion is that even if one is busy executing his occupational duty, his business in Krsna consciousness need not be hampered. He has simply to execute the devotional service of ravanam krtanam hearing, chanting and remembering. One need not abandon his occupational duty. As stated in Bhagavad-gt (18.46): yatah pravrttir bhtnm yena sarvam idam tatam sva-karman tam abhyarcya siddhim vindati mnavah "By worship of the Lord who is the source of all beings and who is all-pervading man can, in the performance of his own duty, attain perfection." Thus one can continue with his occupational duty, but if he worships the Supreme Personality of Godhead as Lord iva herein prescribes, he attains his perfection of life. Svanusthitasya dharmasya

samsiddhir hari-tosanam (Bhg. 1.2.13). We should continue executing our occupational duties, but if we try to satisfy the Supreme Personality of Godhead by our duties, then our lives will be perfected. SB4.24.72 purport If a man has a good mother or a good wife, there is no need of his taking sannyasa that is, unless it is absolutely necessary, as it was for Lord Caitanya Mahaprabhu. SB 4.26.15 purport