B H A K T I (Devotional Service). part 8.


p222
In the Padma Purāṇa there is a statement of submission in feeling by devotees
praying to the Lord: “My Lord, I know that young girls have natural affection
for young boys, and that young boys have natural affection for young girls.
I am praying at Your lotus feet that my mind may become attracted unto You in the same spontaneous way.”
More

B H A K T I (Devotional Service). part 7.


P214XXX
kṛṣṇa-bhakti — abhidheya, sarva-śāstre kaya
ataeva muni-gaṇa kariyāche niścaya

A human being’s activities should be centered only on devotional service to Lord Kṛṣṇa. That is the verdict of all Vedic literatures, and all saintly people have firmly concluded this. (CC-2:22:5).
More

B H A K T I (Devotional Service). part 6.


p231In many places devotional service has been compared to a creeper.
One has to sow the seed of the devotional creeper, bhakti-latā, within his heart.
As he regularly hears and chants, the seed will fructify and gradually grow
into a mature plant and then produce the fruit of devotional service,
namely love of Godhead, which the gardener (mālā-kāra)
can then enjoy without impediments. (Sri Caitanya Caritamrta).
More

B H A K T I (Devtional Service). part 5.


The attitude of the disciple should be to satisfy the bona fide spiritual master.
Then it will be very easy for him to understand spiritual knowledge.
This is confirmed in the Vedas, and Rūpa Gosvāmī will further explain
that for a person who has unflinching faith in God and the spiritual master,
everything becomes revealed very easily. (The Nectar of Devotion). More

B H A K T I (Devotional Service). part 3.


“atyāhāraḥ prayāsaś ca
prajalpo niyamāgrahaḥ
jana-sańgaś ca laulyaḿ ca
ṣaḍbhir bhaktir vinaśyati”

One’s devotional service is spoiled when one becomes too entangled in the following six activities:
(1) eating more than necessary or collecting more funds than required;
(2) overendeavoring for mundane things that are very difficult to obtain;
(3) talking unnecessarily about mundane subject matters;
(4) Practicing the scriptural rules and regulations only for the sake of following them
and not for the sake of spiritual advancement,
or rejecting the rules and regulations of the scriptures
and working independently or whimsically;
(5) associating with worldly-minded persons
who are not interested in Kṛṣṇa consciousness; and
(6) being greedy for mundane achievements.
(The Nectar of Instruction). More

B H A K T I (Devotional Service). part 1.


There are six characteristics of pure devotional service, which are as follows:

(1) Pure devotional service brings immediate relief from all kinds of material distress.
(2) Pure devotional service is the beginning of all auspiciousness.
(3) Pure devotional service automatically puts one in transcendental pleasure.
(4) Pure devotional service is rarely achieved.
(5) Those in pure devotional service deride even the conception of liberation.
(6) Pure devotional service is the only means to attract Kṛṣṇa.
(The Nectar of Devotion). More

The Glories of Bhakti


Anything that changes is called temporary. We should know that beyond these temporary senses are our permanent senses, which are now covered by the material body. The permanent senses, being contaminated by matter, are not acting properly. Bhakti, therefore, involves freeing the senses from this contamination.

We have our eyes, but without the light of the sun our eyes are of no value. Similarly, without the light of Lord Krishna, or without the grace of the spiritual master, we cannot see things as they are. More

The Significance Of Chanting The Holy Name Of The Lord Without Offenses – Part -3


As for being freed from all sinful reactions by chanting the holy name of Kṛṣṇa only once, one must chant the holy name without committing any offenses. Then chanting one name is sufficient to rescue a living being from all sinful reactions. Such a person who chants the holy name of the Lord offenselessly is very important and woshipable. Indeed, the nine devotional processes, beginning with śravaṇa and kīrtana, can all be attained at once if one simply chants the holy name of the Lord offenselessly.
(Sri Caitanya Caritamrta—–2:15:107—–purport). More

The Significance Of Chanting The Holy Name Of The Lord Without Offenses – Part -2


The simple process of offenselessly chanting and hearing the holy name of the Lord will gradually promote one very soon to the stage of emancipation. There are three stages in chanting the holy name of the Lord. The first stage is the offensive chanting of the holy name, and the second is the reflective stage of chanting the holy name. The third stage is the offenseless chanting of the holy name of the Lord. In the second stage only, the stage of reflection, between the offensive and offenseless stages, one automatically attains the stage of emancipation. And in the offenseless stage, one actually enters into the kingdom of God, although physically he may apparently be within the material world. To attain the offenseless stage, one must be on guard in the following manner.
When we speak of hearing and chanting, it means that not only should one chant and hear of the holy name of the Lord as Rāma, Kṛṣṇa (or systematically the sixteen names Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare), but one should also read and hear the Bhagavad-gītā and Śrīmad-Bhāgavatam in the association of devotees.
(Srimad Bhagavatam—–2:2:30—–purport). More

The Significance Of Chanting The Holy Name Of The Lord Without Offenses – Part -1‏


When Lord Caitanya was born during the lunar eclipse, all India was roaring with the holy sound of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. These sixteen names of the Lord are mentioned in many Purāṇas and Upaniṣads, and they are described as the Tāraka-brahma nāma of this age. It is recommended in the śāstras that offenseless chanting of these holy names of the Lord can deliver a fallen soul from material bondage. There are innumerable names of the Lord both in India and outside, and all of them are equally good because all of them indicate the Supreme Personality of Godhead. But because these sixteen are especially recommended for this age, people should take advantage of them and follow the path of the great ācāryas who attained success by practicing the rules of the śāstras (revealed scriptures).
(Srimad Bhagavatam—–introduction). More

The Importance of Congregational Chanting


This slideshow requires JavaScript.

In this age, the congregational chanting of the holy names of the Lord is the prescribed method for waking up. The ways and means are most scientifically presented by Lord Śrī Caitanya Mahāprabhu, and intelligent persons may take advantage of His teachings in order to bring about real peace and prosperity.
(Srimad Bhagavatam–1:1:4–purport). More

The Importance Of Chanting 16 Rounds Of The Hare Krishna Mantra‏


As far as our ISKCON movement is concerned, we simply ask that one observe the four prohibitive rules, chant sixteen rounds and, instead of indulging in luxurious eating for the tongue, simply accept prasāda offered to the Lord. This does not mean that with our fasting the Lord should also fast. The Lord should be given foodstuff which is as nice as possible. But we should not make it a point to satisfy our own tongues. As far as possible we should accept simple foodstuff, just to keep the body and soul together to execute devotional service.
(Srimad Bhagavatam–4:8:72–purport). More

Chanting The Holy Name Of Lord Krishna – Part 12


One morning after bathing in the Ganges, Nimai Pandit (Lord Caitanya), sat down to teach Sanskrit to His students. Completely absorbed in Krishna, Nimai Pandit chanted the holy name of Krishna and nothing else. His students could
not understand His mood. Nimai Pandit told them that Krishna is the essential lesson of everything. He further said that all Sanskrit sutras, aphorisms and commentaries actually describe the glories of the holy name of Krishna. In Shri
Caitanya Bhagavata, Madhya Khanda Chapter one, texts 148 to 168, it is stated:-

148. The Lord said, “The holy names of Krishna are eternal Truth. All scriptures explain Krishna and nothing else.” More

Chanting The Holy Name Of Lord Krishna – Part 11


This slideshow requires JavaScript.

 

The Meaning Of Hare Krishna Maha Mantra

By Shrila Jiva Goswami.

HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE
HARE RAMA HARE RAMA RAMA RAMA HARE HARE.

Chanting the Hare Krishna mantra will give one full benefit if one knows and understands the meanings. The meanings of the Hare Krishna mantra varies according to the different levels of spiritual consciousness. More

Chanting The Holy Name Of Lord Krishna – Part 10


The Meaning Of The Hare Krishna Mahamantra

BY Shrila Bhaktivinoda Thakura.

This slideshow requires JavaScript.

HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE
HARE RAMA HARE RAMA RAMA RAMA HARE HARE.

Chanting the Hare Krishna mantra will give one full benefit if one knows and understands the meanings. The meanings of the Hare Krishna mantra varies according to the different levels of spiritual consciousness. More

Chanting The Holy Name Of Lord Krishna – Part 8


Sri Nama Mahatmya: The Glories of the holy name by Srila Bhaktivinode Thakura.

krsna-nama dhare kato bal
bisaya-basananale, mora citta sada jwale,
rabi-tapta maru-bhumi-sam
karna-randhra-patha diya, hrdi majhe pravesiya,
barisoya sudha anupam More

Chanting The Holy Name Of Lord Krishna – Part 7


It is stated in Srila Rupa Goswami`s Krsna Namastakam, ” O holy name, the tips
of the toes of your lotus feet are eternally worshipped by the glowing effulgence of the Upanisads, the crest jewels of the Vedas. You are eternally adored and chanted by great liberated souls like Sri Narada and Srila Sukadeva Goswami. O Harinama, clearing myself of all offenses, I take complete shelter of You.” More

Chanting The Holy Name Of Lord Krishna – Part 6.


FROM JAIVA DHARMA BY SRILA BHAKTIVINODA THAKURA.

Vijaya: Please make us understand all these offenses by explaining each sloka completely.

Babaji: The first sloka describes two offenses. It is a great offense to blaspheme, censure, or disrespect bhaktas who have completely given up materially motivated practices such as karma, dharma, jnana,yoga and tapasya, and who with an exclusive mood of devotion, have taken shelter of Bhagavan’s sri-nama. Sri-Hari-Nama Prabhu cannot tolerate blasphemy of those who preach the factual glories of sri-namain this world. One should not blaspheme those bhaktas who are one-pointedly devoted to sri-nama. Instead, one should accept them as the best of saintly persons. One should remain and perform nama-kirtana in their association. One will certainly attain the mercy of sri-nama quickly by doing so. More

Chanting The Holy Name Of Lord Krishna – Part 5



There are no hard and fast rules for chanting the Hare Krishna maha-mantra.

One can chant anywhere, anytime, in any situation.

In fact, the Caitanya-caritamrta (Antya-lila, 20.18) describes that chanting the holy name at any time or place, even during sleep or while eating, brings one all perfection. However, there are different stages of chanting. More

Chanting The Holy Name Of Lord Krishna – Part 4


VJE3VAPVTZUP
By constant chanting, then one can come to realize Parabrahman (the Supreme Brahman), or the Absolute Truth.

Any person, under any circumstances, can reach an elevated state of consciousness by properly hearing the Bhagavad-gītā, and then, by constantly chanting the name of God, he can win God over.

One can constantly chant any name of the Lord at any time, and at stage of life, and thereby constantly associate with Him. More

Chanting The Holy Name Of Lord Krishna – Part 2


‘eka’ kṛṣṇa-nāme kare sarva-pāpa nāśa
premera kāraṇa bhakti karena prakāśa

Simply chanting the Hare Kṛṣṇa mahā-mantra without offenses vanquishes all sinful activities. Thus pure devotional service, which is the cause of love of Godhead, becomes manifest. (CC- 1:8:26).
More

Lord Sri Krishna Is The Supreme Controller


This slideshow requires JavaScript.

“Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.”
(Srimad Bhagavatam——6:1:41——purport).

More

The Bliss Of Brahman


P24

Lord Viṣṇu‘s impersonal aspect is known as Brahman. So when the jīva soul, a product of Lord Viṣṇu’s superior, spiritual energy, attains sāyujya-mukti, or liberation by merging with Brahman, it is not at all surprising. The energetic principle always enjoys the prerogative of enfolding within itself His own energy, but that does not destroy the energy’s eternal individuality. The impersonalists, desiring to merge with Brahman and knowing that it is feasible, still experience intense suffering in their effort to reach brahmānanda, “the bliss of Brahman.” More

A REAL VAISHNAVA


So every Vaiṣṇava, every devotee of Kṛṣṇa, pure devotee of Kṛṣṇa, is a paramahaṁsa. So you, we are teaching people to become immediately paramahaṁsa, highest stage of sannyāsa. And the method is simply chanting Hare Kṛṣṇa. You see? The post is paramahaṁsa. Vaiṣṇava. Vaiṣṇava means paramahaṁsa. He’s above brāhmaṇa, above sannyāsa. But we must be real Vaiṣṇava. Vaiṣṇava means ānukūlyena kṛṣṇānuśīlanam (CC.2:19:167). Anyābhilāṣitā-śūnyam (Brs. 1.1.11). There is no other desire, material desire. Desire means material desire, this contaminated desire. It does not mean that we shall not desire to become Kṛṣṇa conscious. That desire is real desire. And any other desire, anyābhilāṣitā, for some material benefit, that is not required. But if we can keep ourself without any material desire, without any propensity for enjoying fruitive result… “I am doing something, I must enjoy this result. I must be enjoyer.” This is called jñāna-karma. “Oh, I must try to understand Kṛṣṇa by my speculative method.” Why? Kṛṣṇa is explaining Himself. Why don’t you try to understand Him in that way? Nonsense. (chuckling) What speculative power you have got? Simply you’ll commit blunder.
(Lecture on Srimad Bhagavatam——1:5:9-11——–by Srila Prabhupada).

P38

Prahlāda Mahārāja, he said to Nṛsiṁhadeva, “My Lord,” na udvije, “I am not at all in anxiety.” Na udvije. Para: “You are transcendental.” Naivodvije para duratyaya-vaitaraṇyās. Duratyaya means very difficult to cross over. Vaitaraṇyā, vaitaraṇi, the nescience, ocean of nescience. “Why you are not afraid of?” Tvad-vīrya-gāyana-mahāmṛta-magna cittaḥ: “Because I am now Kṛṣṇa conscious, and as soon as I hear the glories of Your wonderful activities, I become merged in it. So I have no problem.” “Then you appear to be little unhappy. Why?” “No,” śoce, “I am very much aggrieved.” “Why?” Tato vimukha-cetasa: “For these rascals who do not take to Kṛṣṇa consciousness. I am thinking of them. Instead of taking to Kṛṣṇa consciousness, they are busy in māyā-sukhāya, māyā, this temporary, little temporary happiness. They are making big, big program. He will live for fifty years, but he is making program for five millions of years. So I am…,” śoce, “I am actually lamenting for them.” This is Vaiṣṇava. Vaiṣṇava is not very anxious or unhappy for his personal affair. He knows that “Everywhere I will be protected by Kṛṣṇa,” so he has no problem. Therefore real Vaiṣṇava, he wants to deliver all these fallen souls from this miserable condition of life. So Parīkṣit Mahārāja is Vaiṣṇava. His first attention was drawn to the persons in the hellish planet. They are suffering. He questioned, “How they can be saved?” That is his concern. This is Vaiṣṇava.
(Lecture on Srimad Bhagavatam——6:1:8——–by Srila Prabhupada).

Taking advantage of these verses, there are some sahajiyās who, taking everything very cheaply, consider themselves elevated Vaiṣṇavas but do not care even to touch the Vedānta-sūtra or Vedānta philosophy. A real Vaiṣṇava should, however, study Vedānta philosophy, but if after studying Vedānta one does not adopt the chanting of the holy name of the Lord, he is no better than a Māyāvādī. Therefore, one should not be a Māyāvādī, yet one should not be unaware of the subject matter of Vedānta philosophy. Indeed, Caitanya Mahāprabhu exhibited His knowledge of Vedānta in His discourses with Prakāśānanda Sarasvatī. Thus it is to be understood that a Vaiṣṇava should be completely conversant with Vedānta philosophy, yet he should not think that studying Vedānta is all in all and therefore be unattached to the chanting of the holy name. A devotee must know the importance of simultaneously understanding Vedānta philosophy and chanting the holy names. If by studying Vedānta one becomes an impersonalist, he has not been able to understand Vedānta. This is confirmed in the Bhagavad-gītā (15.15). Vedānta means “the end of knowledge.” The ultimate end of knowledge is knowledge of Kṛṣṇa, who is identical with His holy name. Cheap Vaiṣṇavas (sahajiyās) do not care to study the Vedānta philosophy as commented upon by the four ācāryas. In the Gauḍīya-sampradāya there is a Vedānta commentary called the Govinda-bhāṣya, but the sahajiyās consider such commentaries to be untouchable philosophical speculation, and they consider the ācāryas to be mixed devotees. Thus they clear their way to hell.
(Sri Caitanya Caritamrta——1:7:72——purport).

This behavior is indicative of real Vaiṣṇavas. When they saw that Rūpa and Sanātana were fortunate enough to receive the mercy of the Lord, they were so pleased that they all congratulated the two brothers. A jealous person in the dress of a Vaiṣṇava is not at all happy to see the success of another Vaiṣṇava in receiving the Lord’s mercy. Unfortunately, in this Age of Kali there are many mundane persons in the dress of Vaiṣṇavas, and Śrīla Bhaktivinoda Ṭhākura has described them as disciples of Kali. He says, kali-celā. He indicates that there is another Vaiṣṇava, a pseudo Vaiṣṇava with tilaka on his nose and kaṇṭhī beads around his neck. Such a pseudo Vaiṣṇava associates with money and women and is jealous of successful Vaiṣṇavas. Although passing for a Vaiṣṇava, his only business is earning money in the dress of a Vaiṣṇava. Bhaktivinoda Ṭhākura therefore says that such a pseudo Vaiṣṇava is not a Vaiṣṇava at all but a disciple of Kali-yuga. A disciple of Kali cannot become an ācārya by the decision of some high-court. Mundane votes have no jurisdiction to elect a Vaiṣṇava ācārya. A Vaiṣṇava ācārya is self-effulgent, and there is no need for any court judgment. A false ācārya may try to override a Vaiṣṇava by a high-court decision, but Bhaktivinoda Ṭhākura says that he is nothing but a disciple of Kali-yuga.
(Sri Caitanya Caritamrta——2:1:220——purport).

Śrī Caitanya Mahāprabhu would certainly not have liked to hear about marital dealings unless such dealings were exchanged between two Vaiṣṇavas. Marriage arrangements and ceremonies belong to ordinary material karma-kāṇḍa sections of the scriptures. The Vaiṣṇavas, however, are not interested in any kind of karma-kāṇḍa dealings. Śrīla Narottama dāsa Ṭhākura says: karma-kāṇḍa jñāna-kāṇḍa kevala viṣera bhāṇḍa. For a Vaiṣṇava, the karma-kāṇḍa and jñāna-kāṇḍa sections of the Vedas are unnecessary. Indeed, a real Vaiṣṇava takes these sections as a poison pot (viṣera bhāṇḍa). Sometimes we take part in a marriage ceremony for our disciples, but this does not mean that we are interested in karma-kāṇḍa activities. Sometimes, not knowing the Vaiṣṇava philosophy, an outsider criticizes such activity, maintaining that a sannyāsī should not take part in a marriage ceremony between a young boy and a young girl. However, this is not a karma-kāṇḍa activity, because our purpose is to spread the Kṛṣṇa consciousness movement. We are giving all facility to the general populace to take to Kṛṣṇa consciousness, and in order to fix the devotees in concentration on the service of the Lord, marriage is sometimes allowed. We have experienced that such married couples actually render very important service to the mission. Therefore, one should not misunderstand when a sannyāsī takes part in a marriage ceremony. Śrī Caitanya Mahāprabhu and Nityānanda Prabhu took great pleasure in hearing about the marriage ceremony between the young brāhmaṇa and the daughter of the elderly brāhmaṇa.
(Sri Caitanya Caritamrta——2:5:24——purport).

In his statement, Jhaḍu Ṭhākura presents himself as being born in a low-caste family and not having the qualifications of a bona fide devotee of Lord Kṛṣṇa. He accepts the statements declaring a lowborn person highly exalted if he is a Vaiṣṇava. However, he feels that these descriptions from Śrīmad-Bhāgavatam appropriately describe others, but not himself. Jhaḍu Ṭhākura’s attitude is quite befitting a real Vaiṣṇava, for a Vaiṣṇava never considers himself exalted, even if he factually is. He is always meek and humble and never thinks that he is an advanced devotee. He assigns himself to a lower position, but that does not mean he is indeed low. Sanātana Gosvāmī once said that he belonged to a low-caste family, for although he was born in a brāhmaṇa family, he had associated with mlecchas and yavanas in his service as a government minister. Similarly, Jhaḍu Ṭhākura presented himself as someone who belonged to a low caste, but he was actually elevated above many persons born in brāhmaṇa families. Not only is there evidence for this in Śrīmad-Bhāgavatam, as quoted by Kālidāsa in verses 26 and 27, but there is also considerable evidence for this conclusion in other śāstras.
(Sri Caitanya Caritamrta——3:16:29——purport).

WHAT IS THE SIGNIFICANCE OF DEVELOPING GENUINE LOVE ?‏


The ultimate result of devotional service is to develop genuine love for the Supreme Personality. Love is a word which is often used in relation with man and woman. And love is the only word that can be properly used to indicate the relation between Lord Kṛṣṇa and the living entities. The living entities are mentioned as prakṛti in the Bhagavad-gītā, and in Sanskrit prakṛti is a feminine object. The Lord is always described as the parama-puruṣa, or the supreme male personality. Thus the affection between the Lord and the living entities is something like that between the male and the female. Therefore the term love of Godhead is quite appropriate.
(Srimad Bhagavatam——1:7:7——purport).

The spiritual situation, however, is completely different. A bona fide lover of God could never forget Him, even in exchange for everything else. The devotee of the Lord cannot be happy in any circumstance without the Lord. In the absence of the Lord the devotee associates with Him by remembering His separation, and because the Lord is absolute, the devotee’s feeling of separation is transcendentally more relishable than direct contact. This is possible only when we develop genuine love for Him. In that state the devotee is always with the Lord by feelings of separation, which become more acute and intolerable in suitable circumstances. The mild wind reminded the gopīs of the association of the Lord, and they felt separation from Him acutely.
(Light of the Bhagavata).

P68

For the intelligent person, it is essential to be in Kṛṣṇa consciousness, engaged in the transcendental loving service of the Lord, in order to achieve a permanent, blissful abode for eternal happiness. The process of achieving such a marvelous result is very easy and can be attempted even by the poorest of the poor, without any kind of qualification. The only qualification required in this connection is to be a pure devotee of the Lord. It does not matter what one is or where one is situated. The process is so easy that even a leaf or a little water or fruit can be offered to the Supreme Lord in genuine love and the Lord will be pleased to accept it. No one, therefore, can be barred from Kṛṣṇa consciousness, because it is so easy and universal. Who is such a fool that he does not want to be Kṛṣṇa conscious by this simple method and thus attain the highest perfectional life of eternity, bliss and knowledge? Kṛṣṇa wants only loving service and nothing more. Kṛṣṇa accepts even a little flower from His pure devotee.
(Bhagavad-Gita——9:26——purport).

 

The Lord is the absolute form of eternity, bliss and knowledge. As such, transcendental loving service to the Lord in one of the five principal relations, namely śānta, dāsya, sakhya, vātsalya and mādhurya, i.e., neutrality, servitorship, fraternity, filial affection and conjugal love, is graciously accepted by the Lord when offered to the Lord in genuine love and affection. Śrī Bhīṣmadeva is a great devotee of the Lord in the relation of servitorship. Thus his throwing of sharp arrows at the transcendental body of the Lord is as good as the worship of another devotee who throws soft roses upon Him.
(Srimad Bhagavatam——1:9:34——purport).

Demons sometimes declare to a devotee that they cannot accept the existence of God because they cannot see Him. But what the demon does not know is stated by the Lord Himself in Bhagavad-gītā (7.25): nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ. “I am never manifest to the foolish and unintelligent. For them I am covered by yogamāyā.” The Lord is open to being seen by devotees, but nondevotees cannot see Him. The qualification for seeing God is stated in Brahma-saṁhitā (5.38): premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti. A devotee who has developed a genuine love for Kṛṣṇa can always see Him everywhere, whereas a demon, not having a clear understanding of the Supreme Lord, cannot see Him. When Hiraṇyakaśipu was threatening to kill Prahlāda Mahārāja, Prahlāda certainly saw the column standing before him and his father, and he saw that the Lord was present in the pillar to encourage him not to fear his demoniac father’s words. The Lord was present to protect him. Hiraṇyakaśipu marked Prahlāda’s observation and asked him, “Where is your God?” Prahlāda Mahārāja replied, “He is everywhere.” Then Hiraṇyakaśipu asked, “Why is He not in this pillar before me?” Thus in all circumstances the devotee can always see the Supreme Lord, whereas the nondevotee cannot.
(Srimad Bhagavatam——7:8:12——purport).

The Supreme Personality of Godhead is so kind to the conditioned souls that if they call upon Him by speaking His holy name, even unintentionally or unwillingly, the Lord is inclined to destroy innumerable sinful reactions in their hearts. Therefore, when a devotee who has taken shelter of the Lord’s lotus feet chants the holy name of Kṛṣṇa with genuine love, the Supreme Personality of Godhead can never give up the heart of such a devotee. One who has thus captured the Supreme Lord within his heart is to be known as bhāgavata-pradhāna, the most exalted devotee of the Lord.
(Srimad Bhagavatam——11:2:55——-translation).

Previous Older Entries

%d bloggers like this: