Why the Lord appears to take birth like a human being?

Here Akrūra states two reasons why the Lord appears to be covered by a material form, or to take birth like a human being. First, when Lord Kṛṣṇa executes His pastimes, His loving devotees think of Him as their beloved child, friend, lover and so on. In the ecstasy of this loving reciprocation, they do not think of Kṛṣṇa as God. For example, because of her extraordinary love for Him, mother Yaśodā worries that Kṛṣṇa will be injured in the forest. That she feels this way is the desire of the Lord, which is here indicated by the word nikāmaḥ. The second reason the Lord may appear material is indicated by the word avivekaḥ: Simply because of ignorance, a lack of discrimination, one may misunderstand the position of the Personality of Godhead. In the Eleventh Canto of the Bhāgavatam, in Lord Kṛṣṇa’s discussion with Śrī Uddhava, the Lord elaborately discusses His transcendental position beyond bondage and liberation. As stated in Vedic literature, deha-dehi-vibhago yaṁ neśvare vidyate kvacit: “There is never a distinction of body and soul in the Supreme Lord.” In other words, Śrī Kṛṣṇa’s body is eternal, spiritual, omniscient and the reservoir of all pleasure.

Srimad Bhagavatam 10.48.22 / Purport

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Hare Krishna 🙏

 

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Lord Kṛṣṇa and Arjuna recovered the dead sons of an aggrieved brāhmaṇa in Dvārakā.

 

Once in Dvārakā a brāhmaṇa’s wife gave birth to a son who immediately died. The brāhmaṇa took his dead son to the court of King Ugrasena and berated the King: “This duplicitous, greedy enemy of brāhmaṇas has caused my son’s death by failing to execute his duties properly!” The same misfortune continued to befall the brāhmaṇa, and each time he would bring his dead infant’s body to the royal court and berate the King. When the ninth son died at birth, Arjuna happened to hear the brāhmaṇa’s complaint, and he said, “My lord, I will protect your progeny. And if I fail, I will enter fire to atone for my sin.”

Some time later, the brāhmaṇa’s wife was about to give birth for the tenth time. When Arjuna learned of this, he went to the maternity house and enveloped it with a protective cage of arrows. Arjuna’s efforts were to no avail, however, for as soon as the child was born and began to cry, it disappeared into the sky. As the brāhmaṇa profusely derided Arjuna, the warrior set off for the abode of Yamarāja, the king of death. But Arjuna did not find the brāhmaṇa’s son there, and even after searching throughout the fourteen worlds he could find no trace of the infant.

Having failed to protect the brāhmaṇa’s son, Arjuna was now intent on committing suicide by entering the sacred fire. But just as he was about to do so, Lord Kṛṣṇa stopped him and said, “I will show you the brāhmaṇa’s sons, so please don’t despise yourself like this.” Lord Kṛṣṇa then took Arjuna onto His transcendental chariot, and the two of them crossed over the seven universal islands with their seven oceans, passed over the Lokāloka mountain range and entered the region of dense darkness. Since the horses could not find their way, Kṛṣṇa sent His blazing Sudarśana disc ahead to pierce the gloom. Gradually they came to the water of the Causal Ocean, within which they found the city of Lord Mahā-Viṣṇu. There they saw the thousand-hooded serpent Ananta and upon Him lay Mahā-Viṣṇu. The great Lord greeted Śrī Kṛṣṇa and Arjuna, saying “I brought the brāhmaṇa’s sons here simply because I wanted to see the two of you. Please continue to benefit the people in general by exemplifying religious behavior in your forms of Nara-Nārāyaṇa Ṛṣi.”

Lord Kṛṣṇa and Arjuna then took the brāhmaṇa’s sons, went back to Dvārakā and returned the infants to their father. Having directly experienced the greatness of Śrī Kṛṣṇa, Arjuna was amazed. He concluded that only by the Lord’s mercy can a living being exhibit any power or opulence.

Srimad Bhagavatam 10.89. Introduction.

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Hare Krishna 🙏

 

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Which of the three chief Lords – Brahma, Vishnu, and Shiva – is the greatest?

 Once, long ago, on the shore of the river Sarasvatī, a discussion arose among a group of sages as to which of the three chief lords — Brahmā, Viṣṇu or Śiva — is the greatest. They deputed Bhṛgu Muni to investigate the matter.

Bhṛgu decided to test the lords’ tolerance, for that quality is a sure sign of greatness. First he entered the court of Lord Brahmā, his father, without offering him any respect. This enraged Brahmā, who suppressed his anger because Bhṛgu was his son. Next Bhṛgu went to Lord Śiva, his older brother, who rose from his seat to embrace him. But Bhṛgu rejected the embrace, calling Śiva a deviant heretic. Just as Śiva was about to kill Bhṛgu with his trident, Goddess Pārvatī interceded and pacified her husband. Next Bhṛgu went to Vaikuṇṭha to test Lord Nārāyaṇa. Going up to the Lord, who was lying with His head on the lap of the goddess of fortune, Bhṛgu kicked His chest. But instead of becoming angry, both the Lord and His consort stood up and offered Bhṛgu respects. “Welcome,” said the Lord. “Please sit down and rest awhile. Kindly forgive us, dear master, for not noticing your arrival.” When Bhṛgu went back to the assembly of sages and told them all that had happened, they concluded that Lord Viṣṇu is certainly supreme.

Srimad Bhagavatam 10.89. Introduction.

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Hare Krishna 🙏

 

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The Lord is situated in everyones heart as the witness.

The Bhagavad-gita confirms that the Lord is situated in everyone’s heart as the witness, and as such, He is the supreme director of sanction. The director is not the enjoyer of the fruits of action, for without the Lord’s sanction no one can enjoy. For example, in a prohibited area a habituated drunkard puts forward his application to the director of drinking, and the director, considering his case, sanctions only a certain amount of liquor for drinking. Similarly, the whole material world is full of many drunkards, in the sense that each and every one of the living entities has something in his mind to enjoy, and everyone desires the fulfillment of his desires very strongly. The almighty Lord, being very kind to the living entity, as the father is kind to the son, fulfills the living entity’s desire for his childish satisfaction. With such desires in mind, the living entity does not actually enjoy, but he serves the bodily whims unnecessarily, without profit. The drunkard does not derive any profit out of drinking, but because he has become a servant of the drinking habit and does not wish to get out of it, the merciful Lord gives him all facilities to fulfill such desires.

The impersonalists recommend that one should become desireless, and others recommend banishing desires altogether. That is impossible; no one can banish desires altogether because desiring is the living symptom. Without having desires a living entity would be dead, which he is not. Therefore, living conditions and desire go together, the perfection of desires may be achieved when one desires to serve the Lord and the Lord also desires that every living entity banish all personal desires and cooperate with His desires. That is the last instruction of the Bhagavad-gita. Brahmaji agreed to this proposal, and therefore he is given the responsible post of creating generations in the vacant universe. Oneness with the Lord, therefore, consists of dovetailing one’s desires with the desires of the Supreme Lord. That makes for the perfection of all desires. The Lord, as the Supersoul in the heart of every living being, knows what is in the mind of each living entity, and no one can do anything without the knowledge of the Lord within. By His superior intelligence, the Lord gives everyone the chance to fulfill his desires to the fullest extent, and the resultant reaction is also awarded by the Lord.

Srimad Bhagavatam Second Canto, Chapter 9 – Text 25

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Hare Krishna 🙏

 

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Why should we worship Lord when everything is nothing but the Lord Himself?

 The impersonalists argue that there is no use in worshiping the Lord when everything is nothing but the Lord Himself. The personalist, however, worships the Lord out of a great sense of gratitude, utilizing the ingredients born out of the bodily limbs of the Lord. The fruits and flowers are available from the body of the earth, and yet mother earth is worshiped by the sensible devotee with ingredients born from the earth. Similarly, mother Ganges is worshiped by the water of the Ganges, and yet the worshiper enjoys the result of such worship. Worship of the Lord is also performed by the ingredients born from the bodily limbs of the Lord, and yet the worshiper, who is himself a part of the Lord, achieves the result of devotional service to the Lord. While the impersonalist wrongly concludes that he is the Lord himself, the personalist, out of a great gratitude, worships the Lord in devotional service, knowing perfectly well that nothing is different from the Lord. The devotee therefore endeavors to apply everything in the service of the Lord because he knows that everything is the property of the Lord and that no one can claim anything as one’s own. This perfect conception of oneness helps the worshiper in being engaged in His loving service, whereas the impersonalist, being falsely puffed up, remains a nondevotee forever, without being recognized by the Lord.

Srimad Bhagavatam Second Canto, Chapter 6 – Text 23

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Hare Krishna 🙏

 

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Brahmacārīs

  

The principle of brahmacarya is celibacy. There are two kinds of brahmacārīs. One is called naiṣṭhika-brahmacārī, which means one who takes a vow of celibacy for his whole life, whereas the other, the upakurvāṇa-brahmacārī, is a brahmacārī who takes the vow of celibacy up to a certain age. For example, he may take the vow to remain celibate up to twenty-five years of age; then, with the permission of his spiritual master, he enters married life. Brahmacarya is student life, the beginning of life in the spiritual orders, and the principle of brahmacarya is celibacy. Only a householder can indulge in sense gratification or sex life, not a brahmacārī. 

Srimad Bhagavatam 3.22.14 / Purport

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Hare Krishna 🙏

 

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In Bhagavata-dharma there is no question of “what you believe” and “what i believe”.?

“Bhagavata-dharma has no contradictions. Conceptions of “your religion” and “my religion” are completely absent from bhagavata-dharma. Bhagavata-dharma means following the orders given by the Supreme Lord, Bhagavan, as stated in Bhagavad-gita: sarva-dharman parityajya mam ekam saranam vraja. God is one, and God is for everyone. Therefore everyone must surrender to God. That is the pure conception of religion. Whatever God orders constitutes religion (dharmam tu saksad bhagavatpranitam).

In bhagavata-dharma there is no question of “what you believe” and “what I believe.” Everyone must believe in the Supreme Lord and carry out His orders. Anukulyena Krishnanusilanam: whatever Krishna says–whatever God says–should be directly carried out. That is dharma, religion. If one is actually Krishna conscious, he cannot have any enemies. Since his only engagement is to induce others to surrender to Krishna, or God, how can he have enemies? If one advocates the Hindu religion, the Muslim religion, the Christian religion, this religion or that religion, there will be conflicts. History shows that the followers of religious systems without a clear conception of God have fought with one another. There are many instances of this in human history, but systems of religion that do not concentrate upon service to the Supreme are temporary and cannot last for long because they are full of envy. There are many activities directed against such religious systems, and therefore one must give up the idea of “my belief” and “your belief.” Everyone should believe in God and surrender unto Him. That is bhagavat-adharma.”

Srimad Bhagavatam”, Sixth Canto, Chapter 16 – Text 41

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Hare Krishna 🙏

 

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