Chant Hare Krishna Blog - ISKCON - Hare Krishna Movement - Live Da

Chant Hare Krishna Blog - ISKCON - Hare Krishna Movement - Live Da
Showing posts with label Sri Krishna. Show all posts
Showing posts with label Sri Krishna. Show all posts

Get to know Laws of Karma, the good acts and bad, evil acts and how it affects you.

Laws of Karma, How Good acts and Bad/Evil acts affects Humans

 

I see lot of people around the world have the same concern, Why am I subjected to suffering, pain, problems??? The same problems are those the ones that I even saw in Yahoo answers forum, I could only see the same questions asked in one or the other manner, but when I generalize all of them the subject turns out to be "How is Karma acting on me like this?, What Have I done?? Good acts, Bad/Evil acts/ Work Bondage". I am really tired of answering to anyone and everyone whether ever I practically go through... 

Its because of "Aahara, Nidra, Bhaya, Mithunamcha", that makes every one suffer and get into bondage. 

Without wasting much of the time, lets just get into How Laws of Karma/Work/Action. How Good acts and Bad acts affects one.....




Among the vast ancient Sanskrit writings known as the Vedas, the 108 Upaniṣads contain the philosophical essence. And among all the Upaniṣads, the Īśopaniṣad is considered the foremost. In the following essay, based on the Īśopaniṣad , we learn the truth about the Supreme Lord, the laws governing His material and spiritual energies, and how to break free of the bondage of karma.

 

Sri Sri Radha Vrindavana Chandra - Gorgeous yet beautiful glimpses of Sri Krishna and Srimati RadhaRani

Sri Sri Radha Vrindavana Chandra



Darshan of Sri Sri Radha Vrindavana Chandra as on Tuesday/Nov25/2014 at The Akshaya Patra Foundation, Chattikara Road, Vrindavan, Mathura District, Uttar Pradesh, India.




It is said that the Supreme Lord Sri Krishna who is the almighty GOD of the entire creation, and nothing exists without him, nor any demi-god can even exist without him. Its is also said that not even a blade of grass can move without his permission. He is only Seldom GURU or Spiritual  Master of the entire creation.



Psy Trance Hare Krishna. Watch and Download.

Hare Krishna Psy Trance.

Watch and Download the video

Hare Krishna Hare Rama Psy Trance








Enjoy :)









Haribol

Amit Teli

Sri Sri RadhaVrindavana Chandra- Dulara and Dulari of Vrindavana

Sri Sri Radha Vrindavana Chandra- glimse, temple view, more

The most valuable gem of the whole Vrindavana, Uttar Pradesh, India.
Sri Sri RadhaVrindavana Chandra.

The more you see them you will want to see more.

What more? Just watch the below video. You will see it for yourself!!!

Sri Sri Radha Vrindavana Chandra temple is situated on Chattikara Road of Vrindavana town or Village in Mathura District, Uttar Pradesh District of India or Hindustan.

The magnanimity of Radha and Krishna can be overlooked by watching Radha Vrindavana Chandra.

Their love overflows for their devotees as Krishna Chandra in Iskcon Bangalore.

One will surely feel joy and bliss in their amidst and joy of succumbrous  devotees howling Haribol and noobpada always. (Lol).

Haribol is nice but why noobpada ? Whatever you may call noobpada as I don't care.

Just a joke. NO OFFENCE TO BE CONSIDERED HERE. I am little bit worried (NoobPada):)

All blissful and glories to Sri Sri RadhaVrindavana Chandra

Haribol,

AmitTeli

ISKCON MAYAPUR -DEVOTIONAL MAYA BAZAAR

ISKCON MAYAPUR - DEVOTIONAL MAYA BAZAAR

Watch the video below and see for yourself the devotional maya bazaar at ISKCON MAYAPUR.

Over the sky nothing kirtan Hare Krishna Hare Rama a bliss of sankirtan by ISKCON MAYAPUR devotees lounge.

Watch the video for yourself.

HARE KRISHNA

Amit Teli

Darshan of Sri Sri Radha Vrindavana Chandra [ISKCON, Vrindavana] - Amit Teli

Darshan of Sri Sri Radha Vrindavana Chandra [Sri Krishna and Srimati RadhaRani] @ ISKCON Sri Sri Radha Vrindavana Chandra Mandir, The Akshaya Patra Campus, Chattikara, Vrindavana, Mathura District, Uttarpradesh, India as on June 01, 2013


Sri Krishna Pastimes: The Killing of Kamsa

The Killing of Kamsa: A Pastimes of The Supreme Lord "Sri Krishna"


Killing of Kamsa by Krishna1
The Killing of Kamsa
Excerpted from Back to Godhead Magazine Volume 01, Number 67, 1974
by His Holiness Satsvarupa dasa Gosvami
Bhagavad-gita states that Lord Krsna descends to this world to vanquish miscreants and rescue His devotees. Once when the world was overburdened with demoniac forces, the demigods prayed for the appearance of the Lord. Lord Krsna accepted the prayer, and He decided to appear as the son of two pure devotees, Vasudeva and his wife, Devaki. Years before Krsna’s actual advent, on the day Devaki and Vasudeva were married, Kamsa, the brother of the bride, was driving the couple to Vasudeva’s home. In the middle of the joyous procession, a voice suddenly rang out from the sky. “Kamsa,” the voice said, “you are such a fool! You are driving the chariot of your sister, but you do not know that the eighth child of your sister will kill you!”
Kamsa then at once took hold of Devaki and drew his sword to kill her. This shows the essence of Kamsa’s demoniac mentality: anyone or anything that threatened his bodily enjoyment must be destroyed. Vasudeva at once intervened and pleaded with Kamsa not to kill Devaki. Vasudeva spoke in a very enlightened way. Death, he told Kamsa, is inevitable, so why should we be afraid of it? After the end of this body, we get another body to fulfill our desires. Death is only a change of bodies. The real self is eternal, so we should try to find our real life beyond the body.
Unfortunately, Kamsa, being an atheist, could not listen to good instruction. Although each of us has but little control over the forces of nature, foolish people try to become lords of all they survey. They live only for the pleasure of the body, taking the body to be the self, and disregarding the soul. In ignorance, they say there is no soul.
This philosophy is now very popular, but it has existed since time immemorial. Thousands of years ago, in Vedic times, it was propounded by a philosopher named Carvaka, who taught that one should simply enjoy sensual pleasures, like eating, as much as he can. One should not hesitate to commit any irresponsible act to reach his goal, and one should not worry about the next life because at death everything will be finished. When modern so-called leaders take up this philosophy, people in general follow, and society becomes hellish. Not considering the will of the Supreme Personality of Godhead, or His supreme proprietorship, men take to animal slaughter, abortion, intoxication—anything. We are seeing only the beginning of this in current times. When Krsna conscious persons like Vasudeva try to give enlightenment, many so-called educated men take them lightly and say that the existence of God and the eternity of the soul are myths. And when governments also fail to meet their responsibility to further God consciousness, social degradation is assured.
To dissuade Kamsa from murdering Devaki, Vasudeva promised that he and Devaki would bring Kamsa each of their children as they were born so that he could do what he liked with them. Kamsa relented, and when Vasudeva brought Kamsa their first-born child one year later, he became a little compassionate and spared the baby.
Later, however, Kamsa became alarmed when he heard from the sage Narada that Krsna was soon to appear. Narada told Kamsa that in his past life he had been a demon named Kalanemi, who had been killed by Lord Krsna, the Personality of Godhead. On hearing this, Kamsa foolishly became determined to kill the Lord. “Any child might be Krsna,” he concluded. He at once ordered the imprisonment of Vasudeva and Devaki and killed their child. Kamsa committed many other atrocities, all so that he might live and rule at any cost. He made alliances with many demoniac kings and imprisoned anyone who opposed him, including his own father, Ugrasena. In this way he expanded his kingdom, just as modern politicians do, until he became the strongest emperor of his time. He broke the solidarity of the Yadu dynasty, which included all of Krsna’s relatives, and forced them to hide in caves. Year after year Devaki gave birth to a child, and Kamsa murdered every one—six in all—fearing each to be the child who would kill him.
When Krsna Himself became the eighth child, He cheated Kamsa. He appeared before Vasudeva and Devaki as the Supreme Lord and then transformed Himself into a normal child. Krsna ordered Vasudeva to exchange Him with a female child just bom to mother Yasoda in nearby Gokula. Although Vasudeva was shackled and Kamsa’s prison well guarded, by Krsna’s mystic potency Vasudeva was able to escape from the prison, make the exchange, and return unnoticed to his cell.
Kamsa heard the cries of the newborn child as his death knell, and he rushed in to kill him. But the baby flew up into the air and assumed the form of the demigoddess Maya. “You rascal,” she said to Kamsa. “The child who will kill you has already been born elsewhere. You cannot kill Him.”
Threatened in this way, Kamsa and his demoniac associates began an all-out purge, ordering the murder of all male children born within the previous ten days. Kamsa also harassed all saintly persons and brahmanas. He knew that the devotees are the heart and soul of his enemy, Lord Krsna, so he tried to attack Him by persecuting His closest servitors and putting a stop to all religious activities.
Lord Krsna, however, was not at all fearful. He simply enjoyed His childhood pastimes in Vrndavana, giving pleasure to His friends, His mother and father, and the cowherd men and women. Kamsa, however, tried repeatedly to disrupt Krsna’s pastimes. First he sent a witch named Putana, who had already killed many babies by her black arts. She tried to kill Krsna when He was only a few months old. She smeared poison on her breast, appeared in Vrndavana as a beautiful young woman, and took permission from mother Yasoda to give Krsna her breast to suck. Baby Krsna, however, not only sucked her breast milk, but sucked out her life as well.
After Putana, Kamsa sent many demons, among them Trnavarta and Aghasura. Trnavarta appeared in the shape of a whirlwind and tried to kidnap Krsna and destroy Him high in the sky. Aghasura, the brother of Putana, came before Krsna and His friends as a giant serpent. But Krsna nonchalantly killed these ferocious demons one after another. Krsna’s father, Nanda, and other elders of the village were concerned about the constant attacks upon Krsna, so they moved their entire village community to a more suitable place, where they hoped to be free from attack. But more demons came; a giant horse, an enormous bull, a pack of asses, and many others. Child Krsna killed them all, assisted by His brother, Balarama.
When Krsna was sixteen years old, Kamsa discovered for certain that Krsna in Vrndavana was Devaki’s eighth child. Narada told Kamsa of Krsna’s true identity and related how He had killed all the demons without difficulty. In desperation, Kamsa formed his final plot: he arranged for a big wrestling match at Mathura and sent Akrura, Krsna’s uncle, to Vrndavana to invite Krsna and all His relatives and neighbors to attend the gala affair.
Akrura was actually a great devotee of Krsna. So when he arrived in Vrndavana, he confided to Krsna that the wrestling match was an elaborate plan to kill Him and His brother. Krsna and Balarama mildly laughed at this. They invited all the townsmen to go to Mathura, and They Themselves set out with Akrura.
Krsna’s arrival in Mathura was supposed to be His entrance into an ominous trap, but Krsna very blissfully and lightheartedly entered the city. And when the news spread that Krsna, the Supreme Personality of Godhead, had come, all the residents of Mathura spontaneously turned out to see Him. The real festival in Mathura became the festival of seeing Krsna. All the young girls were very eager to see Krsna, but out of modesty they went to the roofs of the houses to catch a glimpse of Him. The people had heard about Krsna and His activities, but only now did they have the chance to see Him. They became ecstatic and rushed from whatever they were doing to see Krsna passing through the streets. People talked back and forth about how beautiful Krsna was, and they praised the great fortune of the gopis and other devotees of Vrndavana who were able to see Krsna every day.
There are two kinds of human beings—devotees and demons—and in Mathura Krsna encountered both. While Krsna and Balarama were walking through the streets of Mathura, They met a washerman carrying various garments. Krsna asked the washerman for some clothing and promised to award him all good fortune. This is the basis of Krsna consciousness: the devotee offers whatever he has to the Lord, and the Lord, although not in need, accepts the offering to help awaken the devotee’s original relationship of service to Him. Unfortunately, this washerman thought himself a servant not of Krsna but of Kamsa. Not only did he refuse to give Krsna clothing, but he called Him impudent. “Don’t ask for things that are the King’s property,” he said, “or You will be punished.” Krsna became very angry with this servant of Kamsa and killed him, using only His hand as a weapon.
A little later Krsna and Balarama met a florist who was exactly the opposite of the washerman. He was very submissive and simply prayed to be eternally engaged in devotional service to Krsna. The florist gave Krsna a very beautiful garland at his home, and thus his desire was fulfilled.
Krsna and Balarama also met a young hunchback woman carrying sandalwood paste. Her duty had been to bring sandalwood to King Kamsa daily, but when she saw the personal beauty of Krsna and Balarama, she voluntarily offered the sandalwood paste to Them. In return, Krsna transformed her from a hunchback into a beautiful young woman by touching her with His hand. One may take these extraordinary encounters to be fictitious or imaginary, but they are the actual historic activities the Personality of Godhead performed while present on earth some 5,000 years ago. The great authorities in Krsna consciousness who are passing down the narrations of Bhagavad-gita and Srimad-Bhagavatam do not doubt these facts. Mundane scholars and people in general may doubt them, but they cannot understand the science of God as presented in Vedic literature. One who is not rendering service to the Personality of Godhead through a bona fide spiritual master can only whimsically speculate about what God can or cannot do.
As Krsna and Balarama approached the sacrificial arena in Mathura, They saw a big display where a giant bow was being guarded by state soldiers. Krsna walked right past the guards, picked up the bow and broke it. The sound of the bow’s cracking reverberated throughout the land and sky and even reached the palace of Kamsa. The guards rushed Krsna and Balarama, but the two brothers immediately killed them and left the arena.
Thereafter, Krsna continued to visit various places in Mathura, and the citizens turned out to see Him, astonished at His extraordinary beauty and opulence. In Krsna, the Supreme Personality of Godhead, Srila Prabhupada writes, “The two brothers strolled carefree in the street, not caring for the law and order of Kamsa.” In this way They hinted at the severe danger awaiting Kamsa.
When Kamsa heard the bow break and heard how the guards had been killed, he partially realized the power of the Supreme Lord. He understood that the eighth child of Devaki had come to kill him. That night he could not rest at all, for both awake and dreaming he had inauspicious visions. He looked in the mirror but could not see his head. He saw stars in the sky double. He saw holes in his shadow, heard a buzzing sound in his ears, and had ghastly dreams of ghosts, poison and murder. Thus he understood that his death was sure. But when morning finally came, he busily arranged for the wrestling match. In his last hours, with death so near, rather than pray to the Supreme Lord for mercy, Kamsa anxiously planned how to avert what he knew was certain.
All those who share Kamsa’s demoniac mentality are like that. They can see that material nature will eventually kill them, just as it has killed everyone else in history. Yet they act as if they will never die. A great devotee once called this the most wonderful phenomenon: people see the hand of death take away all their predecessors, but they think that they themselves will not die. The Kamsas of this world are always busy planning how to enjoy this life, even up till the second they are snatched away by death. So many modern cities have been built all over the world, but no one who lives in them has any guarantee that he won’t be kicked out today or tomorrow by death. Ignoring the next life only insures that we will have to take another birth to suffer miseries again and again. Kamsa was like a man trying to raise his temperature when he already has a high fever; when the fever reaches 107 degrees, a man dies. Kamsa could not see that all his plans to survive would be vanquished, nor did he care to hear about the next life. Like a typical politician, on the morning of his death Kamsa busied himself making plans for this temporary world.
After bathing and performing other morning duties, Krsna and Balarama heard drums playing at the wrestling arena, and They prepared to go see the fun. But when They arrived at the gateway of the arena, a big elephant with a rider blocked Their path. This was another of Kamsa’s schemes. Krsna told the elephant’s caretaker to immediately clear the path, but the man became angry and provoked the elephant to charge Krsna. Krsna moved around the elephant, dragged it by its tail, tripped it and finally killed both the elephant and its rider.
Krsna and Balarama then proceeded into the arena, where everyone at once became attracted to Them. The audience was completely attentive to Krsna and Balarama. The residents of Vrndavana were all reciting Their pastimes, and others, seeing Them for the first time, began to praise Their qualities.
Suddenly, a musical fanfare announced the start of the wrestling match. The famous champion wrestlers Canura and Mustika approached Krsna and Balarama, and Canura said, “We have heard all about You. The King desires to see You display Your wrestling abilities.” Krsna replied that although He and Balarama liked to play and sometimes They wrestled with Their cowherd friends, They were not professional wrestlers. Krsna said plainly that a match of” professional wrestlers against young boys would not be equal, and this would disturb the audience. But the wrestlers insisted that Krsna and Balarama were not ordinary boys, and so the match began.
Many members of the audience called out their disapproval, for Krsna and His brother appeared to be delicate boys of tender age, whereas the wrestlers were mountainous strongmen, trained in the art of crushing opponents. In Krsna, the Supreme Personality of Godhead, Srila Prabhupada specifically describes what the members of the audience said. “But my dear friends,” someone spoke out, “just look at the face of Krsna. There are drops of perspiration on His face from chasing His enemy, and His face appears like a lotus flower with drops of water. And do you see how the face of Lord Balarama has turned especially beautiful? There is a reddish hue on His white face because He is engaged in a strong wrestling match with Mustika.” Another spectator exclaimed, “Even in front of the King this wrestling match is going on between incompatible sides.” Thus the members of the audience were very attracted to Krsna, but at the same time they saw great danger and felt anxiety for Him. Even Krsna’s very intimate devotees, such as His mother and father, were also very anxious because they too did not know the unlimited strength of Krsna and Balarama.
Lord Krsna is actually all-powerful, and there is nothing to fear when He is fighting a conditioned living being of the material world. Krsna is declared throughout the Vedas to be the Absolute Truth, the source from whom everything comes and upon whom everything rests. Srimad-Bhagavatam says that He alone existed before creation. He is now the only ultimate reality, and after annihilation only He will remain. But by Krsna’s internal spiritual energy, called yoga-maya, He acts in different relationships with His servitors according to how they approach Him.
Krsna is the reservoir of all personal feelings, so we should not be surprised that He reveals Himself differently in various relationships. To the mass of people at the wrestling arena He appeared as the most beautiful personality, but to the wrestlers He appeared like a thunderbolt. The ksatriyas (warriors) saw Him as the strongest ruler, while the females saw Him as the most attractive male. The cowherd men from Vrndavana saw Him as their own kinsman, while the yogis saw Him as the Supersoul in everyone’s heart. Kamsa also saw Krsna uniquely—as Death Personified.
Kamsa was always fearful that Krsna would someday kill him. Thus he spent his whole life absorbed in thoughts of how to kill Krsna. Because he was always thinking of Krsna, Kamsa was Krsna conscious. But because he thought of Krsna unfavorably, he is not considered a devotee of the Lord. He was not practicing bhakti (devotional service). To be always thinking, like Kamsa, of how to avoid submitting to the Lord’s supreme will is the principal engagement of a whole class of men, including modern educators, scientists, politicians and philosophers. By hearing about Kamsa, we can clearly understand why such a mentality is self-defeating.
Krsna and Balarama engaged the wrestlers in the standard wrestling holds and maneuvers for some time, but when the anxious protests of the audience grew too great, Krsna simply spun one wrestler in the air, Balarama hit the other, and the famous wrestlers were dead. Other wrestlers came forward, but the two brothers killed them immediately, and the remaining wrestlers ran from the arena. Musicians spontaneously beat their drums, and the crowd cheered the victory of Krsna and Balarama.
Kamsa was enraged. He announced that Krsna and Balarama should be driven from the city of Mathura, Their riches plundered, and Krsna’s father killed. Krsna could not tolerate such talk. He jumped over the high wall protecting King Kamsa and stood before him face to face. Kamsa tried defending himself with a sword, but Krsna grabbed him and dragged him down from the throne. After throwing him on the ground, Krsna killed Kamsa by punching him with His fist. Krsna then dragged Kamsa around the arena the way a lion drags an elephant after killing it, just to assure His parents, relatives and all pious people that Kamsa was actually dead.
One may wonder why this narration contains so much violence and killing, since the Supreme Personality of Godhead is said to be all-merciful. But there is no question of wrongdoing in Krsna’s actions. Because Krsna is absolute, whatever Krsna does is absolutely good. Fighting and killing is required for a ksatriya (warrior) when there is a need to punish miscreants who threaten the peaceful citizens of society. When such criminals need to be rebuffed, nonviolence is cowardice, as Krsna told Arjuna on the Battlefield of Kuruksetra. Devotees of Krsna are naturally nonviolent toward all living entities, even animals, but if the demoniac make a violent disturbance, the devotees are prepared to counter such violence in the service of the Supreme Lord.
Also, when Krsna personally kills someone, He gives that person the benediction of liberation. Astoundingly, Kamsa was immediately awarded sarupya-mukti upon being killed by Krsna. This means that he went to the spiritual planets, where he was able to live in eternity, bliss and knowledge with a form almost exactly resembling the Supreme Lord’s in opulence and beauty. Such liberation is very difficult to achieve, even after hundreds of lifetimes spent searching for the Absolute Truth. Yogis and ascetics achieve release from all material desires only after prolonged, severe austerities. But even they do not reach the Vaikuntha planets; they merge into the impersonal brahmajyoti, the effulgence of the Lord. Kamsa, however, had a personal relationship with Krsna. He thought of Krsna day and night: “When will He come? What is He doing now? When will He kill me?” So Kamsa was given a place more exalted than all the impersonal mystic yogis of the hatha-yoga school or the philosophers who speculate about the impersonal Absolute Truth. This gives a hint of the great power of bhakti. If an avowed enemy of Krsna is given such a high place, we can barely even imagine the sweet favor the Lord awards to those who relate to Him in a positive, loving way, always rendering service to Him and chanting His glories.
Finally, one might ask why Krsna should personally fight with a demon like Kamsa. Krsna, being the source of all emanations and qualities, has His own transcendental desires. Therefore He also has a fighting propensity, which He exhibits in His playful wrestling with the cowherd boys of Vrndavana. Authorities in the science of Krsna consciousness inform us that Krsna’s choice to fight with Kamsa indicates that Kamsa is actually a liberated devotee of Krsna’s who was sent to the material world to provide the Lord a suitable opponent. Kamsa could not actually threaten Krsna; Krsna arranged the fight for His personal pleasure. This understanding brings us to a level of consciousness beyond violence or nonviolence, morality or immorality.
Krsna displays His eternal pastimes with His devotees just to attract us to return to His loving service. We are all eternal parts and parcels of Krsna, but we are now suffering the miseries of repeated birth and death in the material world, in forgetfulness of Krsna. We should not struggle to rival Krsna; rather, we should understand that the only business of our life is to serve the Lord. We each have a natural aptitude for the service of Krsna, and that should be developed, under the guidance of a bona fide spiritual master. The first engagement is to hear the pastimes of Krsna. Our present age is very fallen, full of materialistic and impersonal concepts of reality, but the truth is available in the vast treasurehouse of Vedic literature. The sincere seeker will find that truth very easily, if he begins with a submissive ear.

Unique relationship with Krishna

Each one of us is unique

Each one of us has a unique relationship with Krishna. Krishna has the ability to enjoy unlimited varieties of happiness and relationship.


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Supreme Brahman, Virata Rupa, Sri Krishna




Posted: 15 Aug 2012 04:00 PM PDT


Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You Yourself are declaring it to me.
O Kṛṣṇa, I totally accept as truth all that You have told me. Neither the gods nor demons, O Lord,
know Thy personality.
Full verse and purport
Bhagavad-gita As It Is 1972 Edition
By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Chapter 10, Text 12-14
The Opulence of the Absolute
Text 12-13
arjuna uvāca
paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān
puruṣaṁ śāśvataṁ divyam ādi-devam ajaṁ vibhum
āhus tvām ṛṣayaḥ sarve devarṣir nāradas tathā
asito devalo vyāsaḥsvayaṁ caiva bravīṣi me
arjunaḥ uvāca—Arjuna said; param—supreme; brahma—truth; param—supreme; dhāma—sustenance; pavitram—purest; paramam—supreme; bhavān—Yourself; puruṣam—personality; śāśvatam—original; divyam—transcendental; ādi-devam—original Lord; ajam—unborn; vibhum—greatest; āhuḥ—say; tvām—unto You; ṛṣayaḥ—sages; sarve—all; devarṣiḥ—the sage among the demigods; nāradaḥ—Nārada; tathā—also; asitaḥ—Asita; devalaḥ—Devala; vyāsaḥ—Vyāsa; svayam—personally; ca—also; eva—certainly; bravīṣi—explaining; me—unto me.
Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You Yourself are declaring it to me.
Purport
In these two verses the Supreme Lord gives a chance to the modern philosopher, for here it is clear that the Supreme is different from the individual soul. Arjuna, after hearing the essential four verses of Bhagavad-gītā in this chapter, became completely free from all doubts and accepted Kṛṣṇa as the Supreme Personality of Godhead. He at once boldly declares, “You are Parambrahma, the Supreme Personality of Godhead.” And previously Kṛṣṇa states that He is the originator of everything and everyone. Every demigod and every human being is dependant on Him. Men and demigods, out of ignorance, think that they are absolute and independant of the Supreme Lord Kṛṣṇa. That ignorance is removed perfectly by the discharge of devotional service. This is already explained in the previous verse by the Lord. Now by His grace, Arjuna is accepting Him as the Supreme Truth, in concordance with the Vedic injunction. It is not because Kṛṣṇa is an intimate friend of Arjuna that he is flattering Him by calling Him the Supreme Personality of Godhead, the Absolute Truth. Whatever Arjuna says in these two verses is confirmed by Vedic truth. Vedic injunctions affirm that only one who takes to devotional service to the Supreme Lord can understand Him, whereas others cannot. Each and every word of this verse spoken by Arjuna is confirmed by Vedic injunction.
In the Kena Upaniṣad it is stated that the Supreme Brahman is the rest for everything, and Kṛṣṇa has already explained that everything is resting on Him. The Muṇḍaka Upaniṣad confirms that the Supreme Lord, in whom everything is resting, can be realized only by those who engage constantly in thinking of Him. This constant thinking of Kṛṣṇa is smaraṇam, one of the methods of devotional service. It is only by devotional service to Kṛṣṇa that one can understand his position and get rid of this material body.
In the Vedas the Supreme Lord is accepted as the purest of the pure. One who understands that Kṛṣṇa is the purest of the pure can become purified from all sinful activities. One cannot be disinfected from sinful activities unless he surrenders unto the Supreme Lord. Arjuna’s acceptance of Kṛṣṇa as the supreme pure complies with the injunctions of Vedic literature. This is also confirmed by great personalities, of whom Nārada is the chief.
Kṛṣṇa is the Supreme Personality of Godhead, and one should always meditate upon Him and enjoy one’s transcendental relationship with Him. He is the supreme existence. He is free from bodily needs, birth and death. Not only does Arjuna confirm this, but all the Vedic literatures. the Purāṇas and histories. In all Vedic literatures Kṛṣṇa is thus described, and the Supreme Lord Himself also says in the Fourth Chapter, “Although I am unborn, I appear on this earth to establish religious principles.” He is the supreme origin; He has no cause, for He is the cause of all causes, and everything is emanating from Him. This perfect knowledge can be had by the grace of the Supreme Lord.
Here Arjuna expresses himself through the grace of Kṛṣṇa. If we want to understand Bhagavad-gītā, we should accept the statements in these two verses. This is called the paramparā system, acceptance of the disciplic succession. Unless one is in the disciplic succession, he cannot understand Bhagavad-gītā. It is not possible by so-called academic education. Unfortunately those proud of their academic education, despite so much evidence in Vedic literatures, stick to their obstinate conviction that Kṛṣṇa is an ordinary person.
Text 14
sarvam etad ṛtaṁ manye yan māṁ vadasi keśava
na hi te bhagavan vyaktiṁ vidur devā na dānavāḥ
sarvam—all; etat—these; ṛtam—truths; manye—accept; yat—which; mām—unto me; vadasi—You tell; keśava—O Kṛṣṇa; na—never; hi—certainly; te—Your; bhagavan—O Personality of Godhead; vyaktim—revelation; viduḥ—can know; devaḥ—the demigods; na—nor; dānavāḥ—the demons.
O Kṛṣṇa, I totally accept as truth all that You have told me. Neither the gods nor demons, O Lord, know Thy personality.
Purport
Arjuna herein confirms that persons of faithless and demonic nature cannot understand Kṛṣṇa. He is not even known by the demigods, so what to speak of the so-called scholars of this modern world? By the grace of the Supreme Lord, Arjuna has understood that the Supreme Truth is Kṛṣṇa and that He is the perfect one. One should therefore follow the path of Arjuna. He received the authority of Bhagavad-gītā. As described in the Fourth Chapter, the paramparā system of disciplic succession for the understanding of Bhagavad-gītā was lost, and therefore Kṛṣṇa reestablished that disciplic succession with Arjuna because He considered Arjuna His intimate friend and a great devotee. Therefore, as stated in our Introduction to Gītopaniṣad, Bhagavad-gītā should be understood in the paramparā system. When the paramparā system was lost, Arjuna was again selected to rejuvenate it. The acceptance of Arjuna of all that Kṛṣṇa says should be emulated; then we can understand the essence of Bhagavad-gītā, and then only can we understand that Kṛṣṇa is the Supreme Personality of Godhead.

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