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BG Chap 10 - The result of understanding Kṛṣṇa properly

One who knows that Kṛṣṇa is unborn and also born, and still without beginning, and as the lord of all planets, is freed from all sins. The devas and ṛṣis may know about the birth of the Lord, whose body is not limited by time and space. But Kṛṣṇa says that one who knows Him as without birth and beginningless is freed of sins. Brahmā has a beginning but the Lord is without birth because of having no beginning. One who knows that the Lord is unborn, and also born to Vasudeva but still He is without beginning, is freed from all sins. Kṛṣṇa takes birth but because He is the Paramātmā, He is eternally without birth. Both these conditions are absolute truth, a demonstration of the acintya śakti. In His Dāmodara-līlā, it is inconceivable that no amount of rope was sufficient to bind Kṛṣṇa, yet His waist at that time was already encircled by a black thread and bell, which had been previously tied by Yaśodā. Equally inconceivable is that Kṛṣṇa, the great controller of all planets, allowed Himself to be controlled by Arjuna as He became Arjuna’s chariot driver.

Srmad Bhagavatam Set (used)

We have a Krishna Conscious Club here at the College of the Redwoods. We are dire need of a used Srmad Bhagavatam Set. This would help the students here greatly.

Please let us know.

Hare Krishna

BG Chap 10 - Kṛṣṇa is different from everyone

The Lord is unborn (ajam). Thus He is different from material things, which are unconscious, and different from any class of living being in the universe, since all entities are born with material bodies which have a beginning and an end. The Lord is without beginning (anādi). Thus He is different from all the sādhana siddhas, since their liberated state had a beginning and they had material bodies previously to being liberated. He is loka-maheśvaram, the great lord of all planets. Thus He is different from the nitya siddhas as well as from prakṛti and time. Although all these have no birth and no beginning, they do not have lordship over all the worlds. Brahma and Śiva are also lords of the worlds, but Kṛṣṇa’s lordship is without beginning. Thus, he who knows that Kṛṣṇa is distinguished from all others by His eternal lack of contact with bad qualities (no birth and no beginning) and by eternal possession of all extraordinary powers (lordship over all worlds) becomes freed from all karmas, which act as an obstacle to the appearance of devotion to Him. Such a person is not bewildered thinking that knowledge of something else is knowledge of Kṛṣṇa. For example he accepts that Kṛṣṇa can be born from Devakī without giving up His status as unborn.

BG Chap 10 - Kṛṣṇa is the origin of all qualities

There are various qualities and states of the living beings which all arise from Kṛṣṇa. They are: Buddhi (intelligence) is the ability to make subtle distinctions and thereby discern the fine meaning of things. Jñāna (knowledge) means to distinguish spiritual from material. Asammoham (non-bewilderment) is absence of confusion. These three qualities, though they appear to bring about knowledge of Kṛṣṇa, are not causes of that knowledge. The other states seen in people also come from Kṛṣṇa: Kṣamā is tolerance. Satyam is to speak the truth for others’ benefit. Dama means control of external senses such as the ear from useless sense objects. Śama means controlling the internal sense, the mind. These qualities are sāttvika. Sukha (happiness), which means regarding something as favorable is sāttvika, whereas duḥkha (sorrow), which means regarding something as unfavorable is tāmasika. Bhava (death), abhāva (death) and bhaya (fear), which arises from regarding something as a future cause of suffering are all tāmasika.

Abhaya, which is fearlessness, arising from knowledge is sāttvika, but if it arises from rajas or tamas, it is rājasika or tāmasika. Ahiṁsā (non violence), which means not giving pain to other entities, and samatā, which means absence of attraction and repulsion or seeing others as one’s self are sāttvika. Tuṣṭi (satisfaction), if unconditional, thinking that whatever comes is due to one’s karma is sāttvika, but if conditional is rājasika. Tapa (austerity), which means suffering of the body prescribed in the Vedas, Dāna (charity), which means offering one’s enjoyable items to a qualified person, Yaśa (fame), which means being known for good qualities, and ayaśa (infamy) are all either sāttvika or rājasika depending on them being conditional or unconditional. All these arise from Kṛṣṇa’s energy, and because He is non different from His energy, it is said they arise from Him.

All these qualities are manifest throughout the universe in human society and in the society of the demigods. Now, for one who wants to advance in Kṛṣṇa consciousness, Kṛṣṇa creates all these qualities, but the person develops them himself from within. One who engages in the devotional service of the Supreme Lord develops all the good qualities, as arranged by the Supreme Lord.

BG Chap 10 - Kṛṣṇa is the origin of everyone

The seven great sages (Bhṛgu, Marīci, Atri, Pulastya, Pulāha, Kratu and Vasiṣṭha), the first four sages headed by Sanaka, as well as the fourteen Manus starting with Svāyambhuva, were born from the mind and other organs of Kṛṣṇa’s form of Hiraṇyagarbha (Brahmā). Bhṛgu was born from the touch of Brahmā, Marīci from his mind, Atri from his eyes, Pulastya from his ears, Pulaha from his navel, Kratu from his hand and Vasiṣṭha from his breathing. There are innumerable universes and innumerable planets within each universe, and each planet is full of population of different varieties. All of them are born of these twenty-five patriarchs. Brahmā underwent penance for one thousand years of the demigods before he realized by the grace of Kṛṣṇa how to create. Then from Brahmā came Sanaka, Sananda, Sanātana and Sanat-kumāra, then Rudra, and then the seven sages, and in this way all the brāhmaṇas and kṣatriyas are born out of the energy of the Supreme Personality of Godhead. The brāhmaṇas, kṣatriyas and others are the offspring of these 25 persons (11 sages and 14 Manus) either thru birth or line of knowledge.

Despite the helpfulness of these qualities, they cannot on their own reveal Kṛṣṇa. Nor can the sages and demigods, who are born of Kṛṣṇa and are situated in goodness know Him thru their own abilities. The knowers of scripture cannot understand Kṛṣṇa by their own intelligence because intelligence and other qualities are born of goodness and the other modes of māyā. So even though they originate from Kṛṣṇa, the great sages and demigods still cannot understand Kṛṣṇa, who is beyond the modes.

BG Chap 10 - The result of knowing the vibhūtis of Kṛṣṇa

One who knows the opulence and the qualities of the Lord, and who accepts these as the highest truth, becomes fixed in unflinching bhakti. One who knows the vibhūtis which Kṛṣṇa will speak in summary, and bhakti yoga, and thus becomes endowed with great faith, will engage in unalloyed bhakti to Kṛṣṇa. This whole manifested universe, headed by prominent persons like Brahmā, Śiva and other devatās, the great sages such as Sanaka and the Manus such as Svāyambhuva, is endowed with śaktis of knowledge and power, which maintain and cause actions within the universe. These śaktis are dependent on Kṛṣṇa. The śaktis within this universe are called the universe’s vibhūti, which means ‘greatest power’. One who knows this vibhūti and the yoga (qualities such as no beginning and no birth), who accepts them with faith becomes endowed with steady bhakti yoga. Unless one is firmly convinced of the different opulences of the Supreme Lord, he cannot engage in devotional service. Generally people know that God is great, but they do not know in detail how God is great. Here are the details. If one knows factually how God is great, then naturally he becomes a surrendered soul and engages himself in the devotional service of the Lord.

BG Chap 10 - The nature of Kṛṣṇa that generates and nourishes bhakti

Kṛṣṇa is the source of all spiritual and material worlds. Everything emanates from Him. He is the cause of the whole material manifestation headed by Brahmā and Śiva. The Mahā-Nārāyaṇa Upaniṣad says that prior to creation only Nārāyaṇa existed, not Brahmā nor Śiva nor Varuṇa, nor Agni, nor heaven and earth, nor the constellations, nor the sun. The whole world moves because of Him alone, in the form of Paramātmā. In the form of avatāras like Nārada, He alone causes sādhanas such as bhakti, jñāna, tapas and karma, and the goals of these sādhanas to operate. The Lord is the material and efficient cause of everything that exists besides Himself. Being convinced thru faith by this knowledge obtained from guru, the intelligent persons endowed with bhāva in the forms of dāsya, sakhya or other relationships worship Kṛṣṇa. Thus knowing of His greatness leads to full surrender and full surrender is followed by bhāva, love.

BG Chap 10 - The devotees worship Kṛṣṇa with all their hearts

The thoughts of the pure devotees dwell in Kṛṣṇa, their lives are fully devoted to His service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Kṛṣṇa. Their minds are greedy for His form, name, qualities, pastimes and the taste of His sweetness. They are unable to maintain their life without Kṛṣṇa. They explain to each other with friendliness about the types of bhakti and the real nature of bhakti. They glorify Kṛṣṇa. Since smaraṇa (mac cittāḥ), śravaṇa (bodhayantaḥ) and kīrtana (kathayantaḥ) are best among all type of bhakti, they have been specifically mentioned by Kṛṣṇa. Thus these bhaktas are satisfied and enjoy. They are satisfied even at the stage of sādhana, by continual performance of their worship brought about by good fortune, and they take pleasure in thinking of their future attainment of prema, and enjoy with their Lord thru the mind. This indicates rāgānuga bhakti.

BG Chap 10 - Gaining direct contact with Kṛṣṇa

A person may have a bona fide spiritual master and may be attached to a spiritual organization, but if he is still not intelligent enough to make progress, then Kṛṣṇa from within gives him instructions so that he may ultimately come to Him without difficulty. The qualification is that a person always engage himself in Kṛṣṇa consciousness and with love and devotion render all kinds of services. He should perform some sort of work for Kṛṣṇa and that work should be with love. Kṛṣṇa appears within the heart of those who constantly desire to be with Him and worship Him with great love. By this appearance in their heart, they attain Kṛṣṇa’s direct association. To those who are constantly devoted to serving Him with love, Kṛṣṇa gives the understanding by which they can reach Him. The Lord alone causes buddhi yoga to appear within the functions of the hearts of devotees. This bhakti yoga cannot be obtained from any other source, and can be given only by Kṛṣṇa and received only by the devotee. This is how it is possible to realize Kṛṣṇa as being endowed with infinite forms, qualities and powers. Then one will be able to worship Him and attain Him.

BG Chap 10 - Understanding buddhi yoga

In the Second Chapter the Lord, instructing Arjuna, said that He had spoken to him of many things and that He would instruct him in the way of buddhi-yoga. Now buddhi-yoga is explained here in the tenth chapter. Buddhi-yoga itself is action in Kṛṣṇa consciousness; that is the highest intelligence. Buddhi means intelligence, and yoga means mystic activities or mystic elevation. When one tries to go back home, back to Godhead, and takes fully to Kṛṣṇa consciousness in devotional service, his action is called buddhi yoga. In other words, buddhi-yoga is the process by which one gets out of the entanglement of this material world. The ultimate goal of progress is Kṛṣṇa. When a person knows the goal of life but is addicted to the fruits of activities, he is acting in karma-yoga. When he knows that the goal is Kṛṣṇa but he takes pleasure in mental speculations to understand Kṛṣṇa, he is acting in jñāna-yoga. And when he knows the goal and seeks Kṛṣṇa completely in Kṛṣṇa consciousness and devotional service, he is acting in bhakti-yoga, or buddhi-yoga, which is the complete yoga. This complete yoga is the highest perfectional stage of life.