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Meanings of different names of LordVasudeva One who lives everywhere in full consciousness and in full possession of His completeenergy.

Krishna All attractive, one of the names of 24 forms of Lord situated as localized personality ofGodhead

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 Lordsituated 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 localizedpersonality of Godhead

Hari: One who vanquishes everything inauspicious and takes away the mind of pure devotee byawarding 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 fireDhardhara 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 withthree footsteps

Trivikrama - the incarnation who performed three heroic deeds (Lord Vaman)

tri-nayana maintainer and seer of the three worlds;
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tri-loka-manohara-anubhva Who is perceived as the most beautiful within thethree worlds;

Giridhari

Madhusudana

Radhika Ramana

Agha-nisudana

Nanda-tanuja

Tridhama

Visvesvara

1) Achala God without any change orthe immovable one2) Achyuta Infallible Lord

3) Adbhutah Wonderful God4) Adidev The Lord of the Lords5) Aditya The Son of Aditi 6) Ajanma One Who Is Limitless andEndless7) Ajaya The Conqueror of Life andDeathAkshara Indestructible Lord

9) Amrit Heavenly nectar or elixir 10) Anandsagar Compassionate Lord 11) Ananta The Endless Lord12) Anantajit Ever Victorious Lord13) Anaya One Who Has No Leader14) Aniruddha One Who Cannot BeObstructed

15) Aparajeet The Lord Who Cannot Be Defeated16) Avyukta One Who Is As Clear AsCrystal17) Balgopal The Child Krishna, the All

Attractive18) Chaturbhuj FourArmed Lord 19) Danavendra Granter of Boons20) Dayalu Repository of Compassion 21) Dayanidhi The CompassionateLord22) Devadidev The God of the Gods23) Devakinandan Son of MotherDevaki24) Devesh Lord of the Lords 25) Dharmadhyaksha The Lord OF

Dharma26) Dravin The one who has noEnemies27) Dwarkapati Lord of Dwarka28) Gopal One Who Plays With the Cowherds, the Gopas29) Gopalpriya Lover of Cowherds30) Govinda One Who Pleases theCows, the Land and the Entire Nature 31) Gyaneshwar The Lord of Knowledge32) Hari The Lord of Nature33) Hiranyagarbha The All PowerfulCreator34) Hrishikesh The Lord of All Senses 35) Jagadguru Preceptor of the

Universe36) Jagadisha Protector of All
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37) Jagannath Lord of the Universe38) Janardhana One Who BestowsBoons on One And All 39) Jayantah Conqueror of AllEnemies40) Jyotiraaditya The Resplendenceof the Sun 41) Kamalnath The Lord of Goddess

Lakshmi42) Kamalnayan The Lord with LotusShaped Eyes43) Kamsantak Slayer of Kamsa44) Kanjalochana The LotusEyed God45) Keshava One Who Has Long,Black Matted Locks46) Krishna DarkComplexioned Lord47) Lakshmikantam The Lord of Goddess Lakshmi 48) Lokadhyaksha Lord of All theThree Lokas (Worlds)49) Madan The Lord of Love50) Madhava Knowledge Filled God 51) Madhusudan Slayer of DemonMadhu52) Mahendra Lord of Indra53) Manmohan All Pleasing Lord54) Manohar Beautiful Lord55) Mayur The Lord Who Has a Peacock FeatheredCrest56) Mohan All Attractive God57) Murali The Flute Playing Lord58) Murlidhar One Who Holds theFlute59) Murlimanohar The Flute Playing God60) Nandakumara Son of Nanda 61) Nandgopala The Son Of Nand62) Narayana The Refuge Of Everyone

63) Navaneethachora makan (butter)chor64) Niranjana The Unblemished Lord65) Nirguna Without Any Properties 66) Padmahasta One Who Has HandsLike Lotus67) Padmanabha The Lord Who Has A Lotus Shaped Navel68) Parabrahmana The Supreme

Absolute Truth 69) Paramatma Lord Of All Beings70) Parampurush SupremePersonality 71) Parthasarthi Charioteer of Parthaor Arjuna

72) Prajapati Lord Of All Creatures73) Punyah Supremely Pure74) Purshottam The Supreme Soul75) Ravilochana One Who Eye Is the Sun76) Sahasraakash Thousandeyedgod created by Hindu devotional blog77) Sahasrajit One Who VanquishesThousands78) Sakshi All Witnessing Lord 79) Sanatana The Eternal Lord80) Sarvajana Omniscient Lord 81) Sarvapalaka Protector of All82) Sarveshwar Lord of All Gods83) Satyavachana One Who SpeaksOnly the Truth84) Satyavrata The Truth DedicatedLord 85) Shantah Peaceful Lord


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86) Shreshta The Most Glorious Lord87) Shrikanta Beautiful Lord88) Shyam DarkComplexioned Lord89) Shyamsundara Lord of BeautifulEvenings 90) Sudarshana Handsome Lord 91) Sumedha Intelligent Lord92) Suresham Lord of All DemiGods

93) Swargapati Lord of Heavens94) Trivikrama Conqueror of All TheThree Worlds95) Upendra Brother of Indra 96) Vaikunthanatha Lord Of

Vaikuntha, The Heavenly Abode97) Vardhamaanah The FormlessLord98) Vasudev All Prevailing Lord99) VishnuAll Prevailing Lord 100) Vishwadakshinah Skilful andEfficient Lord 101) Vishwakarma Creator of theUniverse102) Vishwamurti Of the Form of theEntire Universe103) Vishwarupa One Who Displaysthe Universal Form 104) Vishwatma Soul of the Universe105) Vrishaparvaa God of Dharma106) Yadavendra King of the Yadav107) Yogi The Supreme Master108) Yoginampati God of Yogis

Who is Mahatma: An intelligent man who surrenders unto the lotus feet of Krsna and knowscompletely 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 calledhappiness.Hence the path of progressive material enjoyment is inferior.

Argument against atheists1. If a mans brain can produce a space satellite, one can very easily imagine how brainshigher than man can produce similarly wonderful things which are far superior.2. Can you create brain? SB1.1.13. 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 createsfurther beings. Have you ever produced male & female watches which can reproduce? SB 1.1.14. 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 becomeuninterested in religion, they are becoming animals. How can there be peace or happiness inanimal 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 beavoided. Real religion should be taken. If eye has cataract, that doesnt mean eye should beremoved, 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. Todaythat is going on in field of religion.


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7. There is a charge that Hinduism makes people lazy. SP gives example of high courtjudge 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. Sothis argument of making people comes out of laziness. Real work and progress is selfrealization, not running like karmis. Another example can be given is of ass. Were not strivinghard for material improvement, but for spiritual advancement-people travel thousands of milesto attend kumbh mela.8. LK is in every living being along with the individual soul. This is proved by act ofseeing 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 mustexplain why two persons of the same moral standard achieve different results. Similarly, ineconomic development it is seen that if two men work very hard day and night, still the resultsare 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, inthe matter of sense gratification, sometimes one who has sufficient food is still not happy in hisfamily 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 likea 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. Inspite of having rich parents, children are sometimes not happy. Similarly, in spite of valuablemedicine administered by a competent physician, sometimes a patient dies; or in spite ofhaving a big safe boat, sometimes a man drowns. (SB4.21.30P)

Arguments for chanting1. 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 soundrepresentation via the transcendental method of chanting. Anything which is beyond the scopeof 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 ismaterially possible, why not spiritually?2. Vedanta sutra says anavrttih sabdat3. BG says satatam kirtayanto mam yatantas ca drdha vratah: fully endeavoring withdetermination, the great souls always chant my glories4. Harer naam harer naam harer naam eva kevalam-brahma naradiya puran5. Lords name is non-different from Him: BS 1.1.15 purport even fear personified isfearful 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 inthe families of dog-eaters, such persons are worshipable. Persons who chant the holy name ofYour Lordship must have executed all kinds of austerities and fire sacrifices and achieved allthe good manners of the Aryans. To be chanting the holy name of Your Lordship,they musthave 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 bychanting and hearing the holy name of the Lord, many men can be fully protected from fiercedeath without difficulty. Thus a devotee is saved. (SB 4.10.30)8.


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Arguments against Mayavada1. Some mayavadi say SB is not written by Vyasdeva but a modern work by Vopadev. Thisis refuted by Sridhar Swami. There is reference to SB in the oldest purana called MatsyaPurana. Matsya Purana indicates the Gayatri mantra used in SB. Then there is reference ofhistory 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. Itis not possible to be impersonal and contain pure sex life. Consequently, impersonalists haveindirectly given impetus to mundane sex life because they have overstressed impersonalism ofGod. SB1.1.1P3. 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 realpleasure they turn to the narrations of Srimad Bhagvatam. This means Mayavada philosophy ismundane, 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 1.2.35. If each of us is actually supreme, then why is this supreme suffering and struggling inthe material world? If supreme could be covered by illusion, then illusion would be greater thanGod.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 ofgain from debating. Indirectly, he admitted that what he had preached in the flowerygrammatical 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 thethree modes of material nature, thinks of himself as a material product and thus undergoes thereactions of material miseries. Purport- due to unholy contact with external energy, the livingentity misunderstands him to be a material product. This means that the present perverted wayof 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 andfeeling power. This is also confirmed in BG that the actual knowledge of the conditioned soulis now covered by nescience. Thus the theory that a living being is absolute impersonalBrahman is refuted herein. This cannot be, because the living entity has his own way ofthinking 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 theillusory energy and thus becomes a living being. If the living being and the Lord were in thesame category, then it would have been quite possible for Vyasdeva to see it, and there wouldhave been no question of material distress on the part of the illusioned being, for the SupremeBeing is fully cognizant. Had the Lord and the living being been the same, then Srila SukadevaGoswami would not have taken trouble to describe the transcendental pastimes of the Lord, forthey would all be manifestation of illusory energy.10. Mayavadis say as all jives merge into Brahman as rivulets merge into ocean-but oceanwater again evaporates and comes to rivulets again in form of rain water. (SP explains to a boyin 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


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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 isI and It is mine.(SB 2.5.13)15. When Brahma came out of navel of Lord, He could see Mahavisnu only. He madeeverything 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 ingredientscoming from Lord. Devotee does it out of gratitude and devotee gets benefit of worshippingLord. But, impersonalist wrongly concludes that since everything comes from Lord, there is nouse in worshipping Him and he himself is God. Hence an impersonalist cant get benefit ofdevotional service. (SB 2.6.23 text and purport)16. Brahma got all ingredients of sacrifice from the body of Lord. Personal form of Lordis source of all supplies, not Brahmajyoti SB 2.6.27-28 text and purport17. Lord cant be known as He is (SB 2.6.38)-Since He cant be known completely, thereare 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 2.6.40-4119. The Personality of Godhead has every sentiment of a sentient being, like all other livingbeings, because He is the chief and original living entity, the supreme source of all other livingbeings. He is the nitya, or the chief eternal amongst all other eternals. He is the chief one, andall 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 constitutionallyhave a complete range of sentiments, but the difference is that the sentiments of the chiefeternal are different in quantity from the sentiments of the dependent eternals. WhenRmacandra was angry and showed His red-hot eyes, the whole ocean became heated with thatenergy, so much so that the aquatics within the great ocean felt the heat, and the personifiedocean 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 seenegation in perfection. Because the Lord is absolute, the impersonalists imagine that in theAbsolute 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 theAbsolute Person is transcendental to all mundane concepts of quality and quantity. Had LordRmacandras sentiment been of mundane origin, how could it disturb the whole ocean and itsinhabitants? Can any mundane red-hot eye generate heat in the great ocean? These are factorsto be distinguished in terms of the personal and impersonal conceptions of the Absolute Truth.As it issaid in the beginning of the rmad-Bhgavatam, the Absolute Truth is the source ofeverything, so the Absolute Person cannot be devoid of the sentiments that are reflected in thetemporary 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 mundanedifference of value because these sentiments are all on the absolute plane. Such sentiments aredefinitely not absent in the Absolute, as the impersonalists think, making their mundaneestimation of the transcendental world.(SB 2.7.25P)20. In the Upanisads the description is more or less negation of the material conception ofthings, 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 forsurrender? Had the living being been equal in all respects, then why was he put under theinfluence of maya? (SB 2.9.3P)22. Can a living entity who claims to be as good as God control the material nature? Whyin 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 objectivegoal for purifying the conditioned soul.(SB2.9.4) SG explains this verse with the aim of
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purifying the truth of both the Paramatma and the jivatma. Generally people have wrongconception of them. Wrong conception of jivatma is to identify the material body with puresoul 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, andthe 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 clearlystated 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, whenthere was nothing else. Lord was present now before Brahma and after annihilation whatremains 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 theprinciple of I. If we accept this argument Lord is the creator I and Brahma is the createdI 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-nityonityanam......vidadhati kaman. Both Is are nityas and cetanas. But the singular I is the creatorand 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 beone 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 andBrahma. Hence, ultimately both are persons. It is stressed here that the predominator I is theAbsolute Truth and that He is a person. The predominated I is also a person but not theAbsolute. (2.9.33P)32. Vedic hymns confirm eternity of Lords form before, during and after creation isfinished vasudevo va idam agra asin na brahma ca Sankara eko narayana asin na brahmanesana, etc- before creation there was neither Brahma nor Sankara nor Isana, only Vasudevawas there. (2.9.33P)33. Sankaracarya confirms that Narayana is transcendental to all creation. Hence, there isalways 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 andopulences.. Hence, the Vaikunthalokas, also accepted in BG as sanatana, existed before creationand are not annihilated even after the annihilation of manifested cosmos. Existence of Lordimplies the existence of Vaikunthalokas, as the existence of a king implies the existence of akingdom. (2.9.33P)35. Impersonalists adduce no activity in the Supreme, but in this discussion the Lord is saidto have activities also (this is mentioned in previous verse). Activities of demigods are to beunderstood 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. Ifsun 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. Butthis verse points out that Brahman may be called the immediate cause, but cause of all causes is


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SPG. Impersonal feature exists because by material eyes Lord cant be perceived. One hasto 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 beimpersonal 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 all-

pervading quality of the cosmic consciousness of the Absolute Truth. But it doesnt mean theparts 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 asSupreme.40. The impersonalists want to make jivas and Lord sense-less. Curing the defect is thesolution, 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-caturslokiBhagvatam, but because they were spoken by the personality of Godhead, they have no chanceof 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 atthe same time such elements are differently situated. By His internal and external energy Lordis 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 hencethey conclude that God cant have a form. Herein lies the mystery of His transcendentalknowledge-transcendental love of Godhead. One surcharged with it can see Personality ofGodhead in every atom and at the same time in Goloka. This mystery is the most confidentialpart 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 ofthe 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 oneselfto 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 assnake is illusory. Hence accepting this material manifestation as being divorced from theenergy 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 Brahmanwere material activities, thenNrada wouldnot have advised Vysadeva to meditate upon them. (SB2.9.45P)49. Meditation on the impersonal Brahman is a troublesome business for the meditator, asconfirmed 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 materialangle 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 thesubject of His transcendental name, quality, pastimes, entourage and transcendentalvariegatedness. 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
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material world. What is described in the Vedas about His direct interference is simply tocounteract the idea that material nature is the creator. (SBZ2.10.45) The Vedic direction for thecreation, maintenance and destruction of the material world is this: yato v imn i bhtni

jyante. yena jtnijvanti. yat prayanty abhisamvianti, i.e., everything is created by Brahman,after creation everything is maintained by Brahman, and after annihilation everything isconserved in Brahman. Gross materialists without any knowledge of Brahman, Paramtm orBhagavn conclude material nature to be the ultimate cause of the material manifestation, andthe modern scientist also shares this view that the material nature is the ultimate cause of all themanifestations 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 anddestruction, 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 morefavored than the enemies of the Lord; rather, they are both on the same level of spiritualsalvation. (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 formof SB was meant to elucidate His personality. So the impersonal explanation of those 4 versesis nullified here. Sridhara Swami explains that the 4 verses concerned the pastimes of LordKrsna and was never meant for impersonal indulgence.56. O Lord, persons who, because of their serious attitude, attain the stage of enlighteneddevotional service achieve the complete meaning of renunciation and knowledge and attain theVaikunthaloka in the spiritual sky simply by drinking the nectar of Your topics. Others, whoare pacified by means of transcendental self-realization and have conquered over the modes ofnature 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 illusionand 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 performedunder the dictation of the illusory energy. The experience is compared to the experience ofones having his head cut off in a dream. The man whose head has been cut off also sees thathis head has been cut off. If a persons head is severed he loses his power to see. Therefore if aman 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 withhim, but, artificially, he thinks that he is God himself and that although he is God he has lost hisknowledge 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 refutedhere. The Lord and His eternal associates remain after the dissolution. Viduras inquiry aboutsuch persons is a clear indication of the existence of all paraphernalia of the Lord. This is alsoconfirmed in Kasi-khanda, - na cyavante hi yad-bhakta, mahatyam pralayapadi, ato cyutokhile loke, sa ekah sarva-go vyayah The devotees of the Lord never annihilate theirindividual existences after the dissolution of the entire cosmic manifestation. Lord and devoteesare 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 ofhell 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 toLord Brahma at the beginning of this universe:

yo brahmnam vidadhti prvam yo vai vedm ca gpayati sma krsnah
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It was Krishna who in the beginning instructed Brahm in Vedic knowledge and whodisseminated Vedic knowledge in the past.

Therefore according to the authority of the Atharva Veda, Krishnas teachings are accepted asVedic truth and thus naturally Bhagavad-gita being the words of Krishna is also accepted asVedic truth.62. Even great sages, if they are against Your transcendental topics, must rotate in thisworld. SB3.9.1063. Persons who are falsely under the impression of being liberated, without devotionalservice to the Lord, may reach the goal of the brahmajyoti, but because of their impureconsciousness and for want of shelter in the Vaikunthalokas, such so-called liberated personsagain fall down into material existence SB 10.2.3264. Lord is the prime root of the tree of the planetary systems. It has grown by penetratingthe 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 ispersonal. Impersonalists theory that Brahman is void of all variegatedness is false because theshadow-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 possessingthe transcendental qualities. (SB3.9.39P)65. This cosmic manifestation is as it is now, it was the same in the past, and it willcontinue in the same way in the future. (SB3.10.13) The systematic activities of the time factorare perpetual and eternal and cant be state to be false. The manifestation is temporary andoccasional, 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 thoseforests 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 theVaikuntha planets but engage in topics which are unworthy to hear and which bewilder onesintelligence. Such persons are thrown into the darkest region of ignorance.(SB3.15.23) Themost important persons are the impersonalists, who cannot understand the transcendentalvariegatedness 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 isfull of variegatedness and say that there is no variegatedness in the spiritual world? It is saidthat 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 istherefore no the Absolute Truth. But here it is confirmed that all the variegatedness of theabsolute platform is constituted of sudda-sattva. (SB3.15.47P)69. Kumaras, who were impersonalists in the beginning of their spiritual lives, feltcompletely 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 yogafor 10,000 years. (SB3.21.11P)72. 2 points here refute mayavada theory that everything is God. (1) Kardama says OLord, You are alone, but You have various energies. (2) When the cobweb is manufactured bythe 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


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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 andwho 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 worldthere can be a person; therefore they are impersonalists. But it is explained very nicely here thatthe Personality of Godhead is beyond material existence.76. SB3.26.7-8P-Myvds says that the conditional existence of the living entity is hisll. But the word pastime implies employment in the activities of the Lord. They misuse theword & 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 thisinterpretation is most misleading. Actually the Supreme Lord is the leader and maintainer of allliving entities. His pastimes are transcendental to any material activity. Such pastimes of theLord cannot be dragged to the level of the conditional activities of the living entities. Whateverthe material energy dictates, the conditioned soul does. He has no responsibility; he is simplythe 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 materialworld, He comes as a personby His own energy, tma-my. He is not forced by any superiorenergy. He comes by His own will, but jivas are forced to take birth in a womb77. SB3.28.6-Fixing the vital air and the mind in one of the six circles of vital aircirculation within the body, thus concentrating ones mind on the transcendental pastimesof 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 thesatisfaction of the Supreme Lord, is considered to be the greatest person. If servant sees onesame 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 becomeSPG 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 isindependent of Lord. That means he thinks he is equal to Lord. Although Brahm reaches theSPG as thefirst purusa incarnation, Mah-Visnu, who is full with transcendental qualities, hecannot stay in the spiritual world. So persons who think they are equal to Lord even thoughentering 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 Truthdifferently through speculative sense perception, and therefore, because of mistakenspeculation, 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 adisplay of His diverse energies. Brahma satya jagat mithya is not acceptable all thatglitters 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 authorizedscriptures like Brahma Samhita and BG. Mental speculation leads to illusion that Lord isformless. (SB3.32.28P)
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84. There are some philosophers, called nondualists, who because of their impersonalconception think that varieties are false. In this verse it is specifically stated, yo mayayaviracitam. 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. Thematerial 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 aretranscendental to all speculative positions. You are completely spiritual, devoid of all fear, andYou are always in control of the material energy. Even though You appear in the materialenergy, 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 ofmanifestations and put them under the spell of the 3 qualities of the material world in order tocreate, maintain and annihilate them. He Himself is not under the control of the externalenergy; in His personal feature He is completely devoid of the variegated manifestation ofmaterial 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 hencebeyond material sensory perception). Devotional service cannot be rendered to the impersonalBrahman feature of the SPG. Whenever the word bhajasva appears, meaning engage yourselfin devotional service, there must be the servant, service and the served. The SPG is served, themode of activities to please Him is called service, and one who renders such service is calledthe servant.SB4.12.5P88. The impersonalist may ask why one should bother chanting the Hare Krsna mah-mantra continually for so many years instead of stopping and trying forkaivalya, liberation, ormerging into the existence of the Lord. In answer, MahrjaPrthu maintains that the attractionof 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. Sothey are greater than devotional service. What is the proof the devotional service is greaterExample 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 notsugarcane, karmis are like camels who can only savor thorns, not mangoes.

90. gunlayam - refers to Visnu as the reservoir of all transcendental qualities. The Myvdphilosophers take the Absolute Truth to be nirguna("without qualities"), in accordance with theimpersonalistic 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 whohas transcended the illusory energy by deliberate consideration, which clears the misconceptionof 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 allmaterial 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, issuperior 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 soulare one; but actually the individual soul is under the influence of material energy, and the Lordis always transcendental to it. Unless the Lord is superior to the individual soul, there is noquestion ofprapadye, or surrender unto Him. devotional service is stressed as more importantthan 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, werealso present in the past as individuals and would continue to be present in the future asindividuals also. Therefore the two purusas, the living entity and the SPG, never lose their
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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 theunderstanding of the Lord as the Supreme Being. (SB4.24.33P)

97. The words ntyakta-sthyasva-rocise are very significant. Although the Lord is within thismaterial 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 tounderstand the prayers offered by Lordiva to the bodily features of Lord Visnu. SB4.24.50P

99. The impersonalists, who generally worship Lord iva, should learn of the transcendental sac-cid-nanda-vigraha [Bs. 5.1] of the Lord. Here Lord ivakindly describes the details of theLord's bodily features. Thus the impersonalists' argument that the Lord has no form cannot be

accepted under any circumstance. SB4.24.51P100. My dear Lord, the king in charge of the heavenly kingdom is also desirous of obtainingthe ultimate goal of life devotional service. Similarly, You are the ultimate destination ofthose who identify themselves with You [aham brahmsmi]. However, it is very difficult forthem 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 thesky. And that impersonal Brahman, which spreads throughout the universe and in which theentire universe is manifested, is You.SB4.24.60

102. King Malayadhvaja attained perfect knowledge by being able to distinguish theSupersoul from the individual soul. The individual soul is localized, whereas the Supersoul isall-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. Sb4.28.40103. There is special significance in the words tat-samyatam agat. The King attained theposition of possessing the same status or the same form as that of the Lord. This definitelyproves 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, healso attains the same type of body, known as sac-cidananda-vigraha.

104. A king is always accompanied by his ministers, secretaries and commanders, and LordVisnu is also accompanied by His followersthe demigods, great sages, saintly persons and soon. He is never alone. Consequently there is no question of the Lord's being impersonal. He isalways Himself, the Supreme Personality of Godhead, and His associates are also persons.SB4.30.6

105. The seven great sages [Marci, Vasi ha, Atri and so on] reside on planets beneath Dhruvaloka. Well aware of the influence of the water of the Ganges, to this day they keepGanges water on the tufts of hair on their heads. They have concluded that this is the ultimatewealth, the perfection of all austerities, and the best means of prosecuting transcendental life.Having obtained uninterrupted devotional service to the Supreme Personality of Godhead, theyneglect all other beneficial processes like religion, economic development, sense gratificationand even merging into the Supreme. Just as jns think that merging into the existence of theLord is the highest truth, these seven exalted personalities accept devotional service as the

perfection of life.SB5.17.3106. 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 glancesover the material world for the purpose of creating, maintaining and
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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 thelotus 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 wonderat this, for Your inconceivable energies perfectly qualify You to be the causeof all causes. You are the active principle in everything, although You areseparate from everything. Thus we can realize that everything is happeningbecause of Your inconceivable energy. SB 5.18.5

108. SB 5.18.30 O my Lord, I offer my respectful obeisances unto You, whohave assumed the form of a tortoise. You are the reservoir of alltranscendental qualities, and being entirely untinged by matter, You areperfectly situated in pure goodness. You move here and there in the water,but no one can discern Your position. Therefore I offer my respectfulobeisances unto You. Because of Your transcendental position, You are not

limited by past, present and future. You are present everywhere as theshelter of all things, and therefore I offer my respectful obeisances unto Youagain and again.

Although the Lord is present everywhere, He cannot be seen with ordinary eyes. As

Aryam says, the Lord is anupalak ita-sth na: 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 ademonstration of Your own creative energy. Since the countless varieties offorms within this cosmic manifestation are simply a display of Your externalenergy, this vir-rpa [universal body] is not Your real form. Except for adevotee in transcendental consciousness, no one can perceive Your actualform. 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 K as energy, either material, spiritual

or marginal, but because His form is absent from the expansion of His energy, Heis not personally present. This inconceivable expansion of the Supreme Lords en-

ergy 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 incountless forms: as living entities born from wombs, from eggs and fromperspiration; as plants and trees that grow out of the earth; as all livingentities, both moving and standing, including the demigods, the learnedsages and the pits; as outer space, as the higher planetary systemcontaining the heavenly planets, and as the planet earth with its hills,

rivers, seas, oceans and islands. Indeed, all the stars and planets are simplymanifestations of Your different energies, but originally You are one without
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a second. Therefore there is nothing beyond You. This entire cosmicmanifestation is therefore not false but is simply a temporary manifestationof Your inconceivable energy.

This verse completely rejects the theory ofbrahma satya jagan mithy . One thing

may be permanent and another temporary, but both the permanent and the tem-

porary are facts. For example, if someone becomes angry for a certain period, noone 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, mur-

der has no repercussions.

111. The Lord, whose pure form [sac-cid-nanda-vigraha] is uncontaminated by the modesof 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 thecontamination of material nature, and because He is not subjected to material vision, He isknown as transcendental. He has no material activities, nor has He a material form or name.

Only in pure consciousness, K a 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 ourrespectful obeisances unto those transcendental lotus feet. SB 5.19.4

112. The Lord, whose pure form [sac-cid-nanda-vigraha] is uncontaminated by the modesof 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 thecontamination of material nature, and because He is not subjected to material vision, He isknown as transcendental. He has no material activities, nor has He a material form or name.Only in pure consciousness, K a 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 ourrespectful obeisances unto those transcendental lotus feet.SB5.19.4 Purport

113. Nrada, the most powerful saintly sage, also worships Nara-Nrya a 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 freefrom false prestige. Although to the foolish He appears to have accepted a material body likeus, He is unaffected by bodily tribulations like hunger, thirst and fatigue. Although He is thewitness who sees everything, His senses are unpolluted by the objects He sees. Let me offer myrespectful obeisances unto that unattached, pure witness of the world, the Supreme Soul, thePersonality of Godhead. Sb5.19.12

114. SB 6.4.23 Prajpati Daka said: The Supreme Personality of Godheadis transcendental to the illusory energy and the physical categories itproduces. He possesses the potency for unfailing knowledge and supreme

willpower, and He is the controller of the living entities and the illusoryenergy. The conditioned souls who have accepted this materialmanifestation as everything cannot see Him, for He is above the evidenceof experimental knowledge. Self-evident and self-sufficient, He is notcaused by any superior cause. Let me offer my respectful obeisances untoHim.

115. SD: The Lord has all knowledge and the jiva has limited knowledge. Thisis expressed in verses 24 and 25. It has also been shown in verses 26 and27 that the one Lord has a personal and impersonal form which can be real-ized 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 arisefrom His svarupa. Verse 31 and 32 show that the statements of bhakti and
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jnana shastra are not contradictory. Now Daksa shows that those who claimthat the difference between the jiva and the Lord is illusory and not real arenot following the path of real jnana. He then prays for fulfillment of his de-sire. (Sarartha Darsini 6.4.34 purport).

116. The example given in this connection is that when an earthen pot is bro-

ken, the small portion of the sky within the pot is united with the large skyoutside the pot. Myvdphilosophers misunderstand this description ofr-mad-Bhgavatam.Therefore rRmnuja Svm, in his bookVednta-tattva-sra,has described that this merging of the soul means that after separat-ing himself from the material body made of eight elements earth, water,fire, air, ether, false ego, mind and intelligence the individual soul en-gages himself in devotional service to the Supreme Personality of Godheadin His eternal form. The material cause of the material elements absorbsthe material body, and the spiritual soul assumes its original position. Asdescribed by r Caitanya Mahprabhu,jverasvarpa haya-keranitya-dsa. SB 6.10.11 purport.

117.

Arguments against bogus incarnations1. All incarnations of Lord are mentioned in the revealed scriptures. There is no scope foran imposter to become an incarnation, for an incarnation must be mentioned in the sastras. Anincarnation doesnt disclose Him to be so, but great sages agree by the symptoms mentioned inthe sastras.

Arguments against caste Brahmanas1. The Kumaras went underwent severe type of disciplinary action as bachelors to becomequalified 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 betruthful. 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 nomention 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 oneachieves at least the brahminical qualifications, one cant understand the Vedic hymns.4. Ravana, Hiranaykasyipu, Hiranyaksa are not accepted as brahmana, even though theywere born of brahmana fathers. Hence there is a clear indication that a son of a brahmana is notalways brahmana.5. Suta Goswami was of mixed caste.6. To say nothing of the spiritual advancement of persons who see the Supreme Personface 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, hearsabout 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 abrahmana is not immediately brahmana; he has to take the training and the purificatory process.


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(SB4.12.43P)8. My dear King, a devotee who has taken shelter of the dust from the lotus feet of theLord 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 notvery wonderful for a pure devotee of the Lord because even a person beyond the jurisdiction ofthe four castesin other words, an untouchableis immediately relieved of bondage tomaterial existence if he utters the holy name of the Lord even once. Sb5.1.359. From this verse we have good information of how the castes are qualified according toquality and work. Rsabhadeva, a king, was certainly a ksatriya. He had a hundred sons, and outof these, ten were engaged as ksatriyas and ruled the planet. Nine sons became good preachersof Srimad-Bhagavatam (maha-bhagavatas), and this indicates that they were above the

position ofbrahmanas. The other eighty-one sons became highly qualified brahmanas. Theseare some practical examples of how one can become fit for a certain type of activity byqualification, not by birth. All the sons of Maharaja Rsabhadeva were ksatriyas by birth, but byquality some of them became ksatriyas, and some became brahmanas. Nine became preachersofSrimad-Bhagavatam (bhagavata-dharma-darsanah), which means that they were above the

categories ofksatriya and brahmana. SB5.4.13

Symptoms of devotee1. 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 natureof Lord.

26 qualities of devotee1. Kind2. Peaceful3. Truthful4. Equable5. Faultless6. Magnanimous7. Mild

8. Clean9. Nonpossessive10. Well-wisher to all11. Satisfied12. Surrendered to Krsna13. Without hankering14. Simple15. Fixed16. Self-controlled17. Balanced eater18. Sane

19. Mannerly20. Prideless


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21. Grave22. Sympathetic23. Friendly24. Poetic25. Expert26. silent

Importance of Naimisarnya1. Vayaviya Tantra mentions that here Brahma fixed the hub of the great wheel thatenclose the universe.2. Varaha Purana state that by performance of sacrifice at this place, the strength ofdemoniac people is curtailed.

Guru disciple relationshipThe sincere disciple of the pure devotee considers the spiritual master equal to the Lord, but alwaysconsiders 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 thespiritual 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 theservice of the Personality of Godhead. (SB3.7.19)

The spiritual master outside and the spiritual master within are both representations of the Lord. Unlessone 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 themproper respect, you have worshiped me properly. Sons ought to render service to their father exactly tothis 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 thespiritual 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 birthin the life is from spiritual master. VCT order of spiritual master is the life and soul of disciple. As life cant be separatedfrom 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, themeaning of scriptures is revealed to him.


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SB3.28.2P-Unless one is self-realized and knows what his relationship with the Supersoul is, he cannotbe 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 LordVisnu. She was his patha-pradarsaka-guru, sometime also called siksa guru. According to sastricinjunctions, there is no difference between diksa and siksa guru. Generally siksa guru later becomediksa 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 whostrongly executes devotional service can be carried by the disciple/offspring even though the instructoris 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 inpraising him with the expectation that such attributes will develop in the future, that sort of praise isactually 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 remainliberated. 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 toSPG.

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 aprabhu, or controller of the senses, he cannot act as spiritual master, who is authorizedby the supremeprabhu, or Lord Krsna. (SB4.23.18P)

SB 4.22.18P

Even if a person is very exalted and knows everything, before his superior he shouldpresent 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 God1. He was Supreme Lord since beginning He showed divinity even in lap of His motherand lifted the whole Govardhan Hill when He was just seven.

2. There are hundreds and thousands of evidences from revealed scriptures and there arehundreds and thousands of evidences from personal experiences of devotees in various places
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like Vrndavana, Navadvipa and Puri. Even in the kaumudi dictionary the synonyms of Krsnaare 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 aVipra and a Vipra after great qualification is called a Vaisnava.

Samadhi Through assimilation of messages from Vedic literatures, seeing the all-pervading localizedaspect of the personality of Godhead within his own self constantly.

DemigodsHighly qualified Brahmanas situated in the mode of goodness have no grudges against the mode ofworship of others. They have all respect for other demigods, even though they may look ghastly, likeKala-bhairav or Mahakali. They know very well that those horrible features of the Supreme Lord areall different servitors of the Lord under different conditions, yet they reject the worship of both horribleand 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 andfollow 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 reachMy supreme planet.

BG 9.23: Those who are devotees of other gods and who worship them with faith actually worshiponly 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 toGodhead. (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 performsacrifices 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 ofthem 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 ofGodhead.
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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 ofGodhead, whose invincible potency influences the less intelligent class of men to call me the supremecontroller

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 asthe 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 thepowerful controller of these 3 energies-satva, rajas, tamas This verse clearly proves that Lord is onewithout a second.

SB2.6.43-45: Up from Brahma down to evil spirits, many have a very specific power due to whichthey 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 andsacrifices. 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 ofsacrifices.

he demigods are amongst the conditioned souls who have developed this pure consciousness of serviceto the Lord but who at the same time continue to desire to lord it over the material energy. Such mixedconsciousness 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 governmentjails are entrusted with some responsible work of prison management, so the demigods are improvedconditioned souls acting as representatives of the Lord in the material creation. Such demigods aredevotees of the Lord in the material world, and when completely free from all material desire to lord itover 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 ofthe 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 thedifferent 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 Sesasnake. 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 thereforecondemns demigod worship

SB 4.12.51: Those who out of transcendental kindness take on the responsibility of becoming master-protectors 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 calledkarmrpanam. These are considered to be fruitive activities, for the karms consider Lord Visnu to beone of the demigods like Lord iva and Lord Brahm. Because they consider LordVisnu to be on thesame level with the demigods, they contend that surrendering to the demigods is as good as
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surrendering unto Vsudeva. This contention is denied herein because if it were true, Lordiva wouldhave said that surrender unto him, Lord Vsudeva,VisnuorBrahm is the same. However, Lord ivadoes not say this because he himself surrenders unto Vsudeva, and whoever else surrenders untoVsudeva is very, very dear to him. SB 4.24.28P

Lord Brahm, the supreme person within this universe, said: My dear Priyavrata, kindly hearattentively what I shall say to you. Do not be jealous of the Supreme Lord, who is beyond ourexperimental measurements. All of us, including Lord iva, your father and the great sage Mahr i

Nrada, must carry out the order of the Supreme. We cannot deviate from His order. Sb5.1.11

Karma YogaOne 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 inthe proper way, and that will lead one gradually on the progressive march back to Godhead.

Vedanta SutrasBoth Vedanta Sutra and SB are compiled by Srila Vyasdeva. By his own admission each of them is theessence of all Vedic literatures. Hence, SB is natural commentary on Vedanta Sutra. In SB 1.2.3 SutaG. states that SB is cream of all Vedic literature. Vedanta Sutras were also written as cream of all Vedicliterature. 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 ofexplaining Vedanta Sutra in the form of SB by the self-same author.-SB 1.5.9 purport

Importance of service of Maha Bhagvatas1. 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 almostcompletely destroyed and loving service to SPG is irrevocable established. As soon as thisloving service is established effects of tamoguna & rajoguna like Kama, krodh & lobhadisappear from heart & the person becomes completely happy.3. By sincere association of the Bhagvatas one is sure to receive transcendental knowledgevery 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 bemaintained 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. Butduring the reign the Vaivasta manu, in the 28th round of the 4 millenium, Treta came before Dvapara.
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IN this millennium only Lord Krsna appears.

SB 1.4.19 Purport Chandogaya Upanishad (7.1.4) mentions the Puranas and Mahabharata as the fifthVeda.

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. To establish the relation of the living entities with the Personality of Godhead.2. Perform the relative duties in devotional service3. 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 isprimary. One cannot see anything without the Lords having first seen it. That is the instruction of theVedas and the Upanisads. So whatever we see or do, the Supersoul of all acts of seeing or doing is theLord. This theory of simultaneous oneness and difference between the individual soul and theSupersoul is propounded by Lord r Caitanya Mahprabhu as thephilosophy of acintya-bhedbheda-tattva. The virt-rpa, or the gigantic feature of the Supreme Lord, includes everything materiallymanifested, and therefore the virt or gigantic feature of the Lord is the Supersoul of all living andnonliving entities. But the virt-rpa is also the manifestation of Nryana or Visnu, and going furtheron and on one will eventually see that Lord Krsna is the ultimate Supersoul of everything that be. Theconclusion 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 allNryana cast a glance over matter and thus there was creation. Before creation, there was neitherBrahm 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 wholematerial creation, therefore, is one with and different from Nryana, simultaneously, and this supportsthe acintya-bhedbheda-tattva philosophy of Lord r Caitanya Mahprabhu. Being an emanation fromthe glancing potency of Nryana, the whole material creation is non-different from Him. But becauseit is the effect of His external energy (bahirag my) and is aloof from the internal potency (tma-my), the whole material creation is different from Him at the same time. The example given in thisverse very nicely is that of the dreaming man. The dreaming man creates many things in his dream, andthus 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 transcendentalSupersoul, is neither entangled nor affected by the reactions of such a dreamlike creation. He is alwaysin His transcendental position, but essentially He is everything, and nothing is apart from Him.

(SB2.1.39P)

Arguments against Sahajiyas/professional reciters1. 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 howmuch 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 10 th canto and especially with the fivechapters which delineate rasa Lila of Lord. This is improper. By such improper study or
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