Demons in Vrindavan

Kesi (horse)

Anartha: Roughness

Vanity of thinking, “I am a big devotee and guru.”

False ego of attachment to wealthy opulences surrounding mundane worldly accomplishments.

Practitioners’ conception of being more expert than others in devotional service.

As a Vaisnava gradually begins proclaiming his own superiority, a mentality of disrespect for the Lord arises and the devotee falls from his position

Vanity

[V]anity, attempt to show one's own learning by trying to surpass the previous ācārya. (SB 1.4.1 purport)

[Lord Caitanya] maintained His Brahmachary designation of Shri Chaitanya even after His regular acceptance of Sanyas. Nobody, who has dealt with His life and teaching, has mentioned anywhere His Sanyas name as Bharati as it ought to have been. But there is a meaning in this connection why Sri Chaitanya Mahaprabhu maintained His Brahmachary designation. The Mayavadi Sanyasins, just after the acceptance of Sanyas order become the Personality of Godhead themselves (? ) At least they are puffed up by such false vanity. And most probably Shi Chaitanya Mahaprabhu did not like to keep pace with such false vanity and continued to be known as Chaitanya in which such vanity is conspicuous by its absence. A Brahmachary constantly and that also most humbly considers himself as the servitor of his spiritual master which is not unfavourable to the cult of devotion. (Essays and articles, Caitanya-caritamrta adi-lila Chapter 3)

Mundane worldly accomplishments

There are occasions when a brāhmaṇa may furiously curse a subordinate kṣatriya or vaiśya, etc., but in the case of Mahārāja Parīkṣit there were no grounds, as already explained. The foolish boy had done it out of sheer vanity in being a brāhmaṇa's son, and thus he became liable to be punished by the law of God. . . . the demons who acted inimically toward the Personality of Godhead but were not killed by the Lord were allowed to take birth in the families of brāhmaṇas to take advantage of the age of Kali. The all-merciful Lord gave them a chance to have their births in the families of pious brāhmaṇas so that they could progress toward salvation. But the demons, instead of utilizing the good opportunity, misused the brahminical culture due to being puffed up by vanity in becoming brāhmaṇas. The typical example is the son of Śamīka Ṛṣi, and all the foolish sons of brāhmaṇas are warned hereby not to become as foolish as Śṛṅgi and be always on guard against the demoniac qualities which they had in their previous births. (SB 1.18.47 purport)

As stated in the Bhagavad-gītā, a person who is actually a brāhmaṇa and is very learned must automatically become very gentle also. But although Romaharṣaṇa Sūta was very learned and had been given the chance to become a brāhmaṇa, he had not become gentle. From this we can understand that one who is puffed up by material acquisitions cannot acquire the gentle behavior befitting a brāhmaṇa. (Chapter 78, Krsna Book)

The colorful greenery of the newly grown grass, the seasonal flowers, the frog's umbrellas, the butterflies, and the other variegatedness of the rainy season perfectly represent a well-to-do family absorbed in vanity over their personal assets. (Verse 8, Light of the Bhagavata)

A rich man displays his opulence in various colorful ways. He has a good residential bungalow with sufficient property and a well-trimmed garden. The bungalow is decorated with up-to-date furniture and carpets. There are motorcars with dazzling polish, and a radio set receiving and broadcasting colorful news and melodious songs. All these captivate their proprietor as though he were in a dreamland of his own creation. When the same man was as dry as fallow land and had none of these opulences, he was plain in behavior, but since obtaining all these material means of enjoyment he has forgotten the principle that everything in the world comes and goes away like the changing seasons. (Verse 8, Light of the Bhagavata purport)

Bali Maharaja was puffed up with his material vanities, and Vamanadeva as He is Visnu, all-peaceful, without interrupting his attitude, just approached him in the form of a Brahmin, Who has a right to beg something from the princely order. (Letter July 3, 1968 to Satsvarupa)

Among those dedicated to brahminical culture I am Bali Mahārāja, the son of Virocana (SB 11.16.35)

Divine Quality: Humility

Being a perfect gentleman and give proper respect to others

One should not be anxious to have the satisfaction of being honored by others. The material conception of life makes us very eager to receive honor from others, but from the point of view of a man in perfect knowledge – who knows that he is not this body – anything, honor or dishonor, pertaining to this body is useless. (4)

Gentle:

Any person who neither becomes impudent nor exhibits a puffed-up nature is called “gentle.”

The example of Krsna’s gentle behavior was manifested when He was coming to the arena of the Rajasuya sacrifice arranged by Maharaja Yudhisthira, Krsna’s older cousin. Maharaja Yudhisthira knew that Krsna was the Supreme Personality of Godhead, and he was attempting to get down from his chariot to receive Krsna. But before Yudhisthira could get down, Lord Krsna got down from His own chariot and immediately fell at the feet of the King. Even though Krsna is the Supreme Personality of Godhead, He never forgets to show social etiquette in His dealings. (5 at #34)

When one is learned, advanced in education, he must be very gentle, not haughty. (Srila Prabhupada Lecture on November 2, 1970 in Bombay, India)

Dhīra means must be gentle, perfectly gentle. (Lecture on September 8, 1972, in Los Angeles, USA) Dhīra, dhīra means gentle, and adhīra means ruffians, not gentle. (Lecture on November 18, 1968 in Los Angeles)

So by the contact of this prostitute, the result was naṣṭa-sadācāra, he became lost of all gentle activities. Naṣṭa-sadācāra. Sadācāra means... Sat means gentle, and ācāra means behavior, gentleman's behavior. What is that gentleman's behavior? That we teach, that "You don't take meat, don't have illicit sex, no gambling, no intoxication, rise early in the morning, take bath, chant Hare Kṛṣṇa, attend maṅgala-ārātrika." These are called sadācāra. (Lecture on July 6, 1975, in Chicago)

Although all transcendentalists may aspire to humility, bhakti-yoga is the best way to cultivate it. In bhakti-yoga one cannot advance without pleasing Lord Kṛṣṇa by acts of humility, whereas karma, jñāna, and yoga do not directly culture humility. Therefore a person who follows these other processes is more likely to think he is advancing by his own effort. The karmī may think he is accumulating wealth by his hard endeavor, the jñānī that he is gaining knowledge by his tedious study, and the yogī that he has attained mystic powers by long years of austerity. By contrast, the pure bhakta knows that the bliss he feels in the course of his devotional service is due simply to the mercy of the Supreme Lord. Thus the devotee alone is always aware that his advancement depends on his humility before Kṛṣṇa. One cannot be puffed up and at the same time be a devotee. (Narada-bhakti-sutra 27 purport)

He must become very humble. Humbler than the grass. Just like we trample over the grass; it does not protest. "All right, sir, you go." That type of humble. (Lecture on July 1, 1972 in San Diego)

In this age, simply by fighting, argument, it is very difficult to preach. Better to become humble and meek. Just like Prabodhānanda Sarasvatī is teaching us: dante nidhāya tṛṇakam. In India there is a system to become humble. If you take one blade of grass in your, between your lips and approach somebody, it is to be understood that you are approaching with great humbleness. Therefore he said, dante nidhāya tṛṇakam. Tṛṇakam means blade of grass. Dante means teeth. Padayor nipatya: "And falling down on your feet." Kāku-śataṁ kṛtvā: "And flattering you hundred times, 'My dear sir, you are so great. You are so big. You are so learned. You are so rich. You are so beautiful,' and everything," although he may be not. So dante nidhāya tṛṇakaṁ padayor nipatya kāku-śataṁ kṛtvā ca. Śatam. Śatam means "Hundred times flattering, I have come to you to say something." (Lecture on May 24, 1969 in New Vrindavan)

tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ

"One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than the tree, devoid of all sense of false prestige and ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly." (Śikṣāṣṭaka 3)

Respectful:

A person who shows adequate respect to a spiritual master, a brahmana, and an old person is understood as being “respectful.”

When superior persons assembled before Krsna, Krsna first of all offered respect to His spiritual master, then to His father, and then to His elder brother, Balarama. In this way Lord Krsna, the lotus-eyed, was completely happy and pure at heart in all of His dealings. (5 at #33)

Prabhupāda: This is another indication how superiors should be shown respect. Arjuna says, "Although they have become avaricious, still, they are my superior." Avaricious, why? "They have got full affection for me. My grandfather Bhīṣma has got full affection for me. And Droṇācārya, I am his very dear student so he has also my very affection... good affection for me. But because Duryodhana has paid them, he has accepted their service. Paid them. So avaricious. Simply for money, in spite of so much affection and intimate relationship, they have accepted the service of Duryodhana, counting on money. So therefore they are avaricious. But in spite of their being avaricious, they are my respectful." This is respect.

This is respect, that the respectful person who is my respectful, even there are some characteristics who does not command respect, still respect should be offered. This is a respectful offering. Yes. Sometimes it may be. The example is given. In the Bhagavad-gītā you'll find, api cet sudarācāro bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ [Bg. 9.30]. "Even a devotee is sometimes found not acting properly, but because he has got that unflinching faith and devotion upon Me," Kṛṣṇa says, "therefore he is saint." Only for that one qualification—he does not know except Kṛṣṇa. So to such person, even some flaws are found in their character...

Just like we have imposed some rules that illicit sex relationship and intoxication, meat-eating, so many things. So... Of course, intentionally one should not break these laws. But even sometimes we may find that there is some flaw in one's part... Suppose if I see somebody smoking, but he is doing Kṛṣṇa consciousness very nicely. So we should not deride. We shall give him concession to reform. It does not mean that because he has accidentally smoked, smoking, that does not mean he has become immediately disqualified.

As Arjuna is showing: "Although they have become avaricious, still, they are my superiors. Still. Still, they are my superiors." This is called unflinching faith. In spite of seeing my respectful superior abominable, not willingly, but by accident, still, I should not withdraw my respect. That is the... Hmm. (Lecture on November 25, 1968 in Los Angeles)

Śrī Sūta Gosvāmī said: Draupadī then saw Aśvatthāmā, who was bound with ropes like an animal and silent for having enacted the most inglorious murder [of her five sons]. Due to her female nature, and due to her being naturally good and well-behaved, she showed him due respects as a brāhmaṇa. (SB 1.7.42)

Aśvatthāmā was condemned by the Lord Himself, and he was treated by Arjuna just like a culprit, not like the son of a brāhmaṇa or teacher. But when he was brought before Śrīmatī Draupadī, she, although begrieved for the murder of her sons, and although the murderer was present before her, could not withdraw the due respect generally offered to a brāhmaṇa or to the son of a brāhmaṇa. This is due to her mild nature as a woman. Women as a class are no better than boys, and therefore they have no discriminatory power like that of a man. Aśvatthāmā proved himself to be an unworthy son of Droṇācārya or of a brāhmaṇa, and for this reason he was condemned by the greatest authority, Lord Śrī Kṛṣṇa, and yet a mild woman could not withdraw her natural courtesy for a brāhmaṇa.

Even to date, in a Hindu family a woman shows proper respect to the brāhmaṇa caste, however fallen and heinous a brahma-bandhu may be. But the men have begun to protest against brahma-bandhus who are born in families of good brāhmaṇas but by action are less than śūdras.

The specific words used in this śloka are vāma-svabhāvā, "mild and gentle by nature." A good man or woman accepts anything very easily, but a man of average intelligence does not do so. But, anyway, we should not give up our reason and discriminatory power just to be gentle. One must have good discriminatory power to judge a thing on its merit. We should not follow the mild nature of a woman and thereby accept that which is not genuine. Aśvatthāmā may be respected by a good-natured woman, but that does not mean that he is as good as a genuine brāhmaṇa. (SB 1.7.42 purport)

When Lord Balarāma saw that Romaharṣaṇa Sūta did not understand the highest principle of religion in spite of his having studied all the Vedas, He certainly could not support his position. Romaharṣaṇa Sūta had been given the chance to become a perfect brāhmaṇa, but because of his ill behavior in his relationship with the Supreme Personality of Godhead, his low birth was immediately remembered. Romaharṣaṇa Sūta had been given the position of a brāhmaṇa, but he had not been born in the family of a brāhmaṇa; he had been born in a pratiloma family. According to the Vedic concept, there are two kinds of mixed family heritage, called anuloma and pratiloma. When a male is united with a female of a lower caste, the offspring is called anuloma; but when a male unites with a woman of a higher caste, the offspring is called pratiloma. Romaharṣaṇa Sūta belonged to a pratiloma family because his father was a kṣatriya and his mother a brāhmaṇa. Because Romaharṣaṇa’s transcendental realization was not perfect, Lord Balarāma remembered his pratiloma heritage. The idea is that any man may be given the chance to become a brāhmaṇa, but if he improperly uses the position of a brāhmaṇa without actual realization, then his elevation to the brahminical position is not valid. (KRSNA Book Ch 78)

Mahā-bhāgavata does not see anyone nondevotee. He sees everyone better devotee than himself. Just like Kṛṣṇadāsa Kavirāja Gosvāmī. He writes in the Caitanya-caritāmṛta:

jagāi mādhāi haite muñi se pāpiṣṭha

purīṣera kīṭa muñi se lagiṣṭha

So he's not pretending. Actually, a mahā-bhāga, bhāgavata, thinks like that, that "I am the lowest." But he's the highest. One who thinks like that, humble...

tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena...

He wants to give respect to everyone, but he doesn't expect any respect for him, himself. That is mahā-bhāgavata. And if one wants respect for him, that means he's still in kaniṣṭha-adhikārī. A mahā-bhāgavata is ready to give respect to, even to the ant. And for himself he doesn't any, want any respect. That is mahā-bhāgavata. As Caitanya Mahāprabhu teaches. Tṛṇād api sunīcena taror api sahiṣṇunā, amāninā. For himself, he doesn't require any respect. Mānadena. But he's ready to give respect to everyone, even to the ant. That is mahā-bhāgavata. So generally, we are in the lower stage of devotional service. Just like generally, people come to res..., offer respect to the Deities in the temple, but one does not know how to give respect to the devotee, how to help others to become devotee. They are in the lowest stage. (Lecture October 23, 1972 in Vrndavana)

Another thing is harīḥ sarveṣu bhūteṣu bhagavān ananta īśvaraḥ. So we should practice to see every man as the temple, every man, every living entity, because Bhagavān, the Supreme Personality of Godhead as Antaryāmī or Paramātmā is residing with every living entity. So in higher status, a devotee sees everybody as temple of God, because the God is there. So this should be also practiced. As we respect a temple or a church, similarly, we should give respect to all living entities. Harīḥ sarveṣu bhūteṣu bhagavān ananta īśvaraḥ. Bhagavān ananta. If some foolish person says how God can be in every..., within everybody? No, He is ananta, He is unlimited, He can be, that is His omnipotency. Bhagavān ananta īśvaraḥ, iti bhūtāni manasā kāmais taiḥ sādhu mānayet. In this way, we should offer respect to everyone. Caitanya Mahāprabhu also says, amāninā mānadena, give respect to everyone and for yourself don't expect any respect. One may insult you, don't mind, but you give respect to others. Just see how bhakti-yoga is perfect. (Lecture September 11, 1971 in Mombassa)

Respect cannot be demanded. It must be commanded. By seeing you, they will give you respect. Then dhīrādhīra-jana-priyau. This is gosvāmī. Automatically they'll offer respect. So unless you become perfectly clean and Vaiṣṇava, pure Vaiṣṇava... Automatically they'll give you respect. You haven't got to... Just like sometimes we see a person, by seeing us, they chant Hare Kṛṣṇa. It is not that at the spot we are asking them to chant Hare Kṛṣṇa, but automatically they are chanting. So that means we have to keep ourself so clean, nice Vaiṣṇava, gosvāmī, that people will offer you respect. Dhīrādhīra-jana-priyau tri-bhuvane mānyau śaraṇyākarau. Dhīrādhīra-jana-priyau priya-karau nirmatsarau. (Lecture March 17, 1974 in Vrndavana)

Unto one who has transcendental qualities due to friendly behavior with the Supreme Personality of Godhead, all living entities offer honor, just as water automatically flows down by nature. (SB 4.9.47)

The question may be raised in this connection why Suruci, who was not at all favorably disposed towards Dhruva, blessed him, "Long may you live," which means that she also desired good fortune for him. The answer is given in this verse. Since Dhruva Mahārāja was blessed by the Lord, due to his transcendental qualities everyone was bound to offer him all respects and benediction, just as water, by its nature, flows downward. A devotee of the Lord does not demand respect from anyone, but wherever he goes he is honored by everyone throughout the whole world with all respect. Śrīnivāsa Ācārya said that the six Gosvāmīs of Vṛndāvana are respected throughout the entire universe because a devotee, having pleased the Supreme Personality of Godhead, the source of all emanations, automatically pleases everyone, and thus everyone offers him respect. (SB 4.9.47 purport)

Expert:

Any person who can quickly execute a very difficult task is called “expert.”

About the expertise of Krsna there is a statement in the Tenth Canto, Fifty-ninth Chapter, verse 17, of Śrīmad-Bhāgavatam, wherein Śukadeva Gosvāmī tells Mahārāja Parīkṣit, "O best of the Kurus, Śrī Krsna cut to pieces all the different weapons used by different fighters." Formerly, fighting was done by releasing different kinds of arrows. One party would release a certain arrow, and the other party had to defeat it by counteracting it with another arrow. For example, one party might release an arrow which would cause water to pour from the sky, and to counteract this the opposing party would have to release an arrow which could immediately turn the water into clouds. So from this statement it appears that Krsna was very expert in counteracting the enemy's arrows. Similarly, at the rāsa dance, each and every gopī requested that Krsna individually become her partner, and Krsna immediately expanded Himself into so many Krsnas in order to be coupled with each and every gopī. The result was that each gopī found Krsna by her side. (5 at #16)

A devotee is always expert because he fully knows the essence of all activities of life and he is convinced of the authoritative scriptures. (BG 12.16 purport)

An expert devotee of the Lord can mold his life in such a way that while performing all kinds of duties either for this or the next life, he can constantly remember the Lord's name, fame, qualities, etc. (SB 1.5.36 purport)

[T]he bona fide, expert spiritual master is competent to direct a disciple from any stage of life: tamas, rajas or sattva. (SB 1.2.24 purport)

The expert devotees also can discover novel ways and means to convert the nondevotees in terms of particular time and circumstance. Devotional service is dynamic activity, and the expert devotees can find out competent means to inject it into the dull brains of the materialistic population. (SB 1.5.16 purport)

The expert spiritual master knows the art of utilizing everything to glorify the Lord, and therefore under his guidance the whole world can be turned into the spiritual abode by the divine grace of the Lord's servant. (SB 1.5.23 purport)

As all surrender unto Me, I reward them accordingly. (BG 4.11) I am the . . . ability in man. (BG 7.8)

The Lord inspires the individual soul to create what is already created by the Lord, and by the good will of the Lord a discoverer of something in the world is accredited as the discoverer. . . . by dint of his past service unto the Lord . . . This ability is also awarded by the Lord according to one's willingness to render service unto the Lord. One must therefore be voluntarily willing to render service unto the Lord, and thus the Lord will empower the doer in proportion to his surrender unto the lotus feet of the Lord. . . .

Those who are not surrendered souls are put under the care of the material nature (bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā [Bg. 18.61]); therefore, they are allowed to do things on their own account and suffer the consequences themselves. Devotees like Brahmā and Arjuna do not do anything on their own account, but as fully surrendered souls they always await indications from the Lord; therefore they attempt to do something which appears very wonderful to ordinary vision. (SB 2.5.17 purport)

In the process of surrender unto the Supreme Personality of Godhead devotees[] always to feel inability without the help of Krsna and always to think oneself inferior to Krsna, even though one may have full capacity to perform something on his own. (5 at Chap 39 “Ways of Meeting Krsna”)

Bakasura (stork)

Anartha: Pride

Cunning duplicity, deceptive behavior, and hypocrisy characterize a false life-style of cheating activities. (1)

Cheating religion (2)

Namaparadha, offenses against the holy name of the Lord (2)

Those who do not understand their qualification, but accept instruction of a bogus guru and engage in the process of worship meant for exalted devotees, are cheated asslike people. (2)

Those who have understood their ineligibility, yet with a goal to accumulate money and prestige, still follow the process of worship meant for exalted devotees are called cheaters. (2)

People who deceive the entire world by making a show of sectarian formalities and pseudo-renunciation. (2)

People are very anxious to be famous for their religion. Consequently, it is found that without understanding the principles of religion, one enters into some group which is not actually following religious principles. One then wants to advertise himself as a religious mentor. (4)

If at any point a devotee becomes proud of being a distinguished Vaiṣṇava, then he has developed an Anartha (unwanted thing). This is confirmed in the Caitanya-caritāmṛta (Antya 20.28): "Wherever there is a relationship of love of Godhead, its natural symptom is that the devotee does not think himself a devotee. Instead, he always thinks that he has not even a drop of love for Kṛṣṇa". (Narada-bhakti-sutra 27 purport)

Divine Quality: Pridelessness

Not posing as a religionist simply for name and fame (3)

One can test how far he is progressing by judging against the twenty qualities of knowledge. (4)

All-famous: A person who becomes well known due to his spotless character is called “famous.”

It is stated that the diffusion of Krsna's fame is like the moonshine, which turns darkness into light. In other words, if Krsna consciousness is preached all over the world, the darkness of ignorance and the anxiety of material existence will turn into the whiteness of purity, peacefulness and prosperity.

When the great sage Nārada was chanting the glories of the Lord, the bluish line on the neck of Lord Śiva disappeared. Upon seeing this, Gaurī, the wife of Lord Śiva, suspected Lord Śiva of being someone else disguised as her husband, and out of fear she immediately left his company. Upon hearing the chanting of Krsna's name, Lord Balarāma saw that His dress had become white, although He was generally accustomed to a bluish dress. And the cowherd girls saw all of the water of the Yamunā River turn into milk, so they began to churn it into butter. In other words, by the spreading of Krsna consciousness, or the glories of Krsna, everything became white and pure. (5 at #43)

When a devotee, in spite of possessing all the qualities of pure realization, is not proud of his position, he is called prideless. In the Padma Purāṇa it is stated that King Bhagīratha was the emperor above all other kings, yet he developed such ecstatic love for Krsna that he became a mendicant and went out begging even to the homes of his political enemies and untouchables. He was so humble that he respectfully bowed down before them.

There are many similar instances in the history of India. Even very recently, about two hundred years ago or less, one big landlord known as Lāl Bābu, a Calcutta landholder, became a Vaiṣṇava and lived in Vṛndāvana. He was also begging from door to door, even at the homes of his political enemies. Begging involves being ready to be insulted by persons to whose home one has come. That is natural. But one has to tolerate such insults for the sake of Krsna. The devotee of Krsna can accept any position in the service of Krsna. (5 at Chap 18 “Character of One in Ecstatic Love”)

DEMON: Kaliya (serpent)

Anartha: Violence

False pride, envy, wrong-doing unto others, snake-like crookedness, and mercilessness. (1)

Malice (2)

People in general are trapped by ignorance, in the material concept of life, and they perpetually suffer material pains. Unless one elevates people to spiritual knowledge, one is practicing violence. (4)

?? [W]hen one considers even heat as dull matter and animal consciousness as superior, one attains the third level, Ganapatya-dharma. (2 at p. 8)

[O]f serpents I am Vāsuki. (BG 10.28) [T]he celestial serpent upon which the Garbhodakaśāyī Viṣṇu lies in the lower regions of the universe. This snake bed is called Vāsuki. There are also other snakes known as Vāsuki. (BG 11.15. purport) Beneath Rasātala is another planetary system, known as Pātāla or Nāgaloka, where there are many demoniac serpents, the masters of Nāgaloka, such as Śaṅkha, Kulika, Mahāśaṅkha, Śveta, Dhanañjaya, Dhṛtarāṣṭra, Śaṅkhacūḍa, Kambala, Aśvatara and Devadatta. The chief among them is Vāsuki. They are all extremely angry, and they have many, many hoods—some snakes five hoods, some seven, some ten, others a hundred and others a thousand. These hoods are bedecked with valuable gems, and the light emanating from the gems illuminates the entire planetary system of bila-svarga. (SB 5.24.31)

The holy messages of Godhead, as inculcated in the Bhagavad-gītā or in the Śrīmad-Bhāgavatam, are undoubtedly transcendental subjects, but even though they are so, such transcendental matters are not to be received from the professional man, who spoils them as the serpent spoils milk simply by the touch of his tongue. (BG 1.2.12 purport)

Brahmā continued: Even though the sages had been bitten by the serpent of anger, . . . (SB 3.16.13)

No one is unhappy when a serpent is killed. It is a practice among village boys to catch a serpent by the tail and play with it for some time and then kill it. (SB 3.18.24 purport) Saintly persons are generally very kind to all kinds of living entities, but they are not unhappy when a serpent or a scorpion is killed. It is not good for saintly persons to kill, but they are encouraged to kill demons, who are exactly like serpents and scorpions. (4.14.31 purport)

Although the six qualities education, austerity, wealth, beauty, youth and heritage are for the highly elevated, one who is proud of possessing them becomes blind, and thus he loses his good sense and cannot appreciate the glories of great personalities. (SB 4.3.17)

It may be argued that since Dakṣa was very learned, wealthy and austere and had descended from a very exalted heritage, how could he be unnecessarily angry towards another? The answer is that when the qualities of good education, good parentage, beauty and sufficient wealth are misplaced in a person who is puffed up by all these possessions, they produce a very bad result. Milk is a very nice food, but when milk is touched by an envious serpent it becomes poisonous. Similarly, material assets such as education, wealth, beauty and good parentage are undoubtedly nice, but when they decorate persons of a malicious nature, then they act adversely. Another example, given by Cāṇakya Paṇḍita, is that a serpent that has a jewel on its head is still fearful because it is a serpent. A serpent, by nature, is envious of other living entities, even though they be faultless. When a serpent bites another creature, it is not necessarily because the other creature is at fault; it is the habit of the serpent to bite innocent creatures. Similarly, although Dakṣa was qualified by many material assets, because he was proud of his possessions and because he was envious, all those qualities were polluted. It is sometimes, therefore, detrimental for a person advancing in spiritual consciousness, or Kṛṣṇa consciousness, to possess such material assets.

Kuntīdevī, while offering prayers to Kṛṣṇa, addressed Him as akiñcana-gocara, one who is easily approached by those who are bereft of all material acquisitions. Material exhaustion is an advantage for advancement in Kṛṣṇa consciousness, although if one is conscious of his eternal relationship with the Supreme Personality of Godhead, one can utilize one's material assets, such as great learning and beauty and exalted ancestry, for the service of the Lord; then such assets become glorious. In other words, unless one is Kṛṣṇa conscious, all his material possessions are zero, but when this zero is by the side of the Supreme One, it at once increases in value to ten. Unless situated by the side of the Supreme One, zero is always zero; one may add one hundred zeros, but the value will still remain zero. Unless one's material assets are used in Kṛṣṇa consciousness, they may play havoc and degrade the possessor. (SB 4.3.17 purport)

A serpent who is maintained with milk and bananas simply stores poison in his teeth and awaits the day to bite his master. (SB 4.14.10 purport)

However, if a venomous serpent is bereft of its poison fangs, it is no longer fearful. Similarly, if the senses are engaged in the service of the Lord, there is no need to fear their activities. (SB 5.1.17 purport)

The vital force of a living entity includes the five kinds of air working within the body, which are known as prāṇa, apāna, vyāna, samāna and udāna. The vital force is compared to a serpent because a serpent can live by simply drinking air. The vital force carried by the air is described as the pratīhāra, or the bodyguard. Without the vital force one cannot live for a moment. Indeed, all the senses are working under the protection of the vital force. (SB 4.25.21 purport)

When one is sleeping, the life air remains active in different dreams. The five hoods of the snake indicate that the life air is surrounded by five kinds of air, known as prāṇa, apāna, vyāna, udāna and samāna. When the body is inactive, the prāṇa, or the life air, is active. Up to the age of fifty one can actively work for sense gratification, but after the fiftieth year one's energy decreases, although one can with great strain work for two or three more years—perhaps up to the fifty-fifth year. Thus the fifty-fifth year is generally taken by government regulations as the final year for retirement. The energy, which is fatigued after fifty years, is figuratively described herein as a serpent with five hoods. (SB 4.27.15 purport)

The soul passes through the kuṇḍalinī-cakra like a serpent crawling on the ground. The life air is compared to uraga, the serpent. (4.29.6 purport)

Divine Quality: Nonviolence

Not be a source of anxiety to others by the actions of one body, thoughts of one’s mind, or by one’s words (3)

To not put others in distress (4)

Distribute real knowledge to the people, so that they may become enlightened and leave this material entanglement. (4)

I am nonviolence among vows. (SB 11.16.23)

Fluent: A person who can speak meaningful words with all politeness and good qualities is called vavaduka, or “fluent.”

There is a nice statement in Srimad-Bhagavatam regarding Krsna’s speaking politely. When Krsna politely bade his father, Nanda Maharaja, to stop the ritualistic offering of sacrifice to the rain-god, Indra, a wife of one of the village cowherd men became captivated. She later thus described the speaking of Krsna to her friends: “Krsna was speaking to His father so politely and gently that it was as if He were pouring nectar into the ears of all present there. After hearing such sweet words from Krsna, who will not be attracted to Him?”

Krsna’s speech, which contains all good qualities in the universe, is described in the following statement by Uddhava: “The words of Krsna are so attractive that they can immediately change the heart of even His opponent. His words can immediately solve all the questions and problems of the world. Although He does not speak very long, each and every word from His mouth contains volumes of meaning. The speeches of Krsna are very pleasing to my heart.” (5 at #10)

Compassionate: A person who is unable to bear another’s distress is called “compassionate.”

Krsna’s compassion for distressed persons was exhibited when He released all of the kings imprisoned by Magahendra. While dying, Grandfather Bhisma prayed to Krsna and described Him as the sune that which eradicates darkness. The kings imprisoned by Magahendra were put into dark cells, and when Krsna appeared there, the darkness immediately disappeared, just as if the sun had risen. In other words, although Magahendra was able to imprison so many kings, upon the appearance of Krsna they were all released. Krsna released the kings out of His sincere compassion for them.

Krsna’s compassion was also exhibited when Grandfather Bhisma was lying on the bed of arrows which had been shot through his body. While lying in this position, Bhisma was very anxious to see Krsna, and thus Krsna appeared there. Upon seeing the pitiable condition of Bhisma, Krsna began speaking with tears in His eyes. Not only was He shedding tears, but He also forgot Himself in his compassion.

Therefore, instead of offering obeisances to Krsna directly, devotees offer obeisances to His compassionate nature. Actually, because Krsna is the Supreme Personality of Godhead, it is very difficult to approach Him. But the devotees, taking advantage of His compassionate nature, which his represented by Radharani, always pray to Radharani for Krsna’s compassion. (5 at #32)

Well-wisher of His devotees: It is said of Krsna's devotees that if they offer even a little water or a tulasi leaf in devotion to Lord Vishnu, Lord Vishnu is so kind that He will sell Himself to them.

Krsna's favoritism toward His devotees was exhibited in His fight with Bhisma. When Grandfather Bhisma was lying at the point of death on the bed of arrows, Krsna was present before him, and Bhisma was remembering how Krsna had been kind to him on the battlefield. Krsna had promised that in the Battle of Kurukshetra He would not even touch a weapon to help either side; He would remain neutral. Although Krsna was Arjuna's charioteer, He had promised that He would not help Arjuna by using any weapons. But one day Bhisma, in order to nullify Krsna's promise, exhibited his fighting spirit so magnificently against Arjuna that Krsna was obliged to get down from His chariot. Taking up a broken chariot wheel, He ran toward Grandfather Bhisma as a lion runs toward an elephant to kill it. Grandfather Bhisma remembered this scene, and He later praised Krsna for His glorious favoritism toward His devotee, Arjuna, even at the risk of breaking His own promise. (5 at #39)

My dear Uddhava, I am the Supersoul of all living entities, and therefore I am naturally their well-wisher and supreme controller. (SB 11.16.10)

All-auspicious: A person who is always engaged in auspicious welfare activities for everyone is known as “all-auspicious.”

After the disappearance of Lord Krsna from this planet, Uddhava began to remember the activities of the Lord and said, "Krsna satisfied all great sages by His wonderful pastimes. He demolished all of the demoniac activities of the cruel royal order, protected all pious men and killed all cruel fighters on the battlefield. Therefore He is all-auspicious for all men." (5 at #41)

Pure devotional service is the beginning of all auspiciousness. (5 at Chap 1 “Characteristics of Pure Devotional Service)

Srila Rūpa Gosvāmī has given a definition of auspiciousness. He says that actual auspiciousness means welfare activities for all the people of the world. At the present moment groups of people are engaged in welfare activities in terms of society, community or nation. . . . The Krsna consciousness movement, however, is so nice that it can render the highest benefit to the entire human race. Everyone can be attracted by this movement, and everyone can feel the result. (5 at Chap 1 “Characteristics of Pure Devotional Service”)

DEMON: Aghasura (snake)

Anartha: Anger

Cruelty to others. Violent tendencies caused by envy. (1)

Intolerance (2)

Cruelty (2)

Due to a lack of compassion for the living entities there is a possibility that one’s attachment will gradually diminish. (2)

A person who is very cruel is regarded as dead even while living, for while he is living or after his death, everyone condemns him. And after the death of a person in the bodily concept of life, he is undoubtedly transferred to the hell known as Andhatama. (10.2.22)

Kamsa considered that if he killed his sister, while living he would be condemned by everyone, and after death he would go to the darkest region of hellish life because of his cruelty. It is said that a cruel person like a butcher is advised not to live and not to die. While living, a cruel person creates a hellish condition for his next birth, and therefore he should not live; but he is also advised not to die, because after death he must go to the darkest region of hell. Thus in either circumstance he is condemned. Kamsa, therefore, having good sense about the science of the soul's transmigration, deliberately refrained from killing Devaki. (10.2.22 purport)

As for the agitations of the flickering mind, they are divided into two divisions. . . . The [second] is called virodha-yukta-krodha, anger arising from frustration. . . . Frustration of material desires produces anger. (6 at Text One purport)

Divine Quality: Tolerance

Forebearance even in the face of provocation from others (3)

Bear insult and dishonor from others. If one is engaged in the advancement of spiritual knowledge, there will be so many insults and much dishonor from others. This is expected because material nature is so constituted. (4)

Even a boy like Prahlada, who, only five years old, was engaged in the cultivation of spiritual knowledge, was endangered when his father became antagonistic to his devotion. The father tried to kill him in so many ways, but Prahlada tolerated him. (4)

Forebearing:

A person who tolerates all kinds of troubles, even though such troubles appear to be unbearable, is called “forebearing.”

When Krsna was residing at the place of His spiritual master, He did not mind taking all troubles in rendering service to His guru, although His body was very soft and delicate.

It is the duty of the disciple to execute all services unto the spiritual master, despite all kinds of difficulties. The disciple living at the residence of the spiritual master has to go begging from door to door and bring back everything to the spiritual master. When prasada is being served, the spiritual master is supposed to call a disciple to come eat. If by chance the spiritual master forgets to call a disciple to partake of the prasada, it is enjoined in the scriptures that the student should fast on that day rather than accept food on his own initiative.

There are many such strictures. Sometimes, also, Krsna went to the forest to collect dry wood for fuel. (5 at #24)

Tṛṇād api sunīcena taror api sahiṣṇunā. Taru means tree. Tree is so much forbearing. (Lecture on July 1, 1972 in San Diego)

A tree gives us all benefit, but in return we give the tree so much trouble. We snatch away the twigs, we snatch away the leaves. Sometimes for our fuel we cut down. But there is no protest. (Lecture on October 23, 1976 in Vrindavan)

tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ

"One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than the tree, devoid of all sense of false prestige and ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly." (Śikṣāṣṭaka 3)

Of all trees I am the banyan tree (BG 10.26) The banyan tree (aśvattha) is one of the highest and most beautiful trees, and people in India often worship it as one of their daily morning rituals. (BG 10.26 purport) Among trees I am the holy fig tree (SB 11.16.21)`

Forgiving:

A person who can tolerate all kinds of offenses from the opposite party is known to be “forgiving.”

Lord Krsna’s forgiving quality is described in the Sisupala-vadha in connection with His forbidding the killing of Sisupala, King Sisupala was the monarch of the Cedi kingdom, and although he happened to be a cousin of Krsna’s, he was always envious of Him. Whenever they would meet, Sisupala would try to insult Krsna and call Him ill names as much as possible. In the arena of the Rajasuya sacrifice of Maharaja Yudhisthira, when Sisupala began to call Lord Krsna ill names, Krsna did not care and remained silent. Some of the people at the arena were prepared to kill Sisupala, but Krsna restricted them. He was so forgiving.

It is said that when there is a thundering sound in the clouds, the mighty lion immediately replies with his thundering roar. But the lion does not care when all the foolish jackals begin to make their less important sounds.

Sri Yamunacarya praises Krsna’s power of forgiveness with the following statement: “My dear Ramacandra, You are so merciful to have excused the crow’s clawing on the nipples of Janaki simply because of his bowing down before You.” Once Indra, the King of Heaven, assumed the form of a crow and attacked Sita (Janaki), the Lord Ramacandra’s wife, by striking her on the breast. This was certainly an insult to the universal mother, Sita, and Lord Ramacandra was immediately prepared to kill the crow. But because the crow later on bowed down before the Lord, the Lord excused His offense. Sri Yamunacarya further says in his prayer that the forgiving power of Lord Krsna is even greater than that of Lord Ramacandra, because Sisupala was always in the habit of insulting Krsna – not only in one lifetime, but continually throughout three lives. Still, Krsna was so kind that He gave Sisupala the salvation of merging into His existence. From this we can understand that the goal of the monist to merge into the effulgence of the Supreme Lord is not a very difficult problem. Persons like Sisupala who are constantly inimical to Krsna can also get this liberation. (5 at #25)

I am the forgiveness of the tolerant . . . (SB 11.16.31)

[Draupadi] could not tolerate Aśvatthāmā's being bound by ropes, and being a devoted lady, she said: Release him, for he is a brāhmaṇa, our spiritual master. ((SB 1.7.43)

As soon as Aśvatthāmā was brought before Draupadī [after he killed her five sons], she thought it intolerable that a brāhmaṇa should be arrested like a culprit and brought before her in that condition, especially when the brāhmaṇa happened to be a teacher's son. . . . Draupadī desired that Aśvatthāmā be at once released, and it was all the same a good sentiment for her. This means that a devotee of the Lord can tolerate all sorts of tribulation personally, but still such devotees are never unkind to others, even to the enemy. These are the characteristics of one who is a pure devotee of the Lord. (SB 1.7.43 purport)

Out of pity, [Kamsa] immediately released Vasudeva and Devakī from the bondage of their shackles and very politely began to address them. He said, “My dear sister and brother-in-law, I have acted just like a demon in killing my own nephews—your children—and thereby I have given up all consideration of our intimate relationship. . . . My dear sister Devakī and brother-in-law Vasudeva, kindly excuse the atrocities I have committed against you. I am very poor-hearted, and you are so great-hearted, so take compassion upon me and excuse me.”

While Kaṁsa was speaking to his brother-in-law and sister, tears flowed from his eyes, and he fell down at their feet. Believing the words of Durgā-devī, whom he had tried to kill, Kaṁsa immediately released his brother-in-law and sister. He personally unlocked the iron shackles and very sympathetically showed his friendship for his family members.

When Devakī saw her brother so repentant, she also became pacified and forgot all his atrocious activities against her children. Vasudeva also, forgetting all past incidents, spoke smilingly with his brother-in-law. (KRSNA Ch 4 “Kamsa Begins His Persecutions”)

One should not tolerate blasphemy of the Lord or His devotees. In this connection, in the Tenth Canto, Seventy-fourth Chapter, verse 40, of Śrīmad-Bhāgavatam, Śukadeva Gosvāmī tells Parīkṣit Mahārāja, "My dear King, if a person, after hearing blasphemous propaganda against the Lord and His devotees, does not go away from that place, he becomes bereft of the effect of all pious activities."

In one of Lord Caitanya's Śikṣāṣṭaka verses it is stated, "The devotee should be more tolerant than the tree and more submissive than the grass. He should offer all honor to others, but may not accept any honor for himself." In spite of Lord Caitanya's being so humble and meek as a devotee, when He was informed about injuries inflicted on the body of Śrī Nityānanda, He immediately ran to the spot and wanted to kill the offenders, Jagāi and Mādhāi. This behavior of Lord Caitanya's is very significant. It shows that a Vaiṣṇava may be very tolerant and meek, foregoing everything for his personal honor, but when it is a question of the honor of Kṛṣṇa or His devotee, he will not tolerate any insult.

There are three ways of dealing with such insults. If someone is heard blaspheming by words, one should be so expert that he can defeat the opposing party by argument. If he is unable to defeat the opposing party, then the next step is that he should not just stand there meekly, but should give up his life. The third process is followed if he is unable to execute the above-mentioned two processes, and this is that one must leave the place and go away. If a devotee does not follow any of the above-mentioned three processes, he falls down from his position of devotion.

Krsna did not forgive the offense Draupadi suffered in the assembly hall, and vowed to make the offenders pay (Mahabharata)

After Srila Haridasa Thakura was beated in the marketplaces, he told the other devotees why he was punished. He said the reason is that while in the courtroom, he had heard the judge blaspheme the Lord, and he had remained silent (Sri Caitanya Bhagavat)

Liberal:

Any person who by his natural behavior is very mild is called “liberal.”

A statement by Uddhava after the Syamantaka jewel plundering confirms that Krsna is so kind and favorable that if a servitor is accused even of great offenses, Krsna does not take this into consideration. He simply considers the service that is rendered by His devotee. (5 at #35)

Liberal means “not miserly.” Srila Prabhupada lecture on 10/17/76 in Chandigarh, India

Vasudeva said: O best of the sober [Kamsa], you have nothing to fear from your sister Devaki because of what you have heard from the unseen omen. The cause of death will be her sons. Therefore I promise that when she gives birth to the sons from whom your fear has arisen, I shall deliver them all unto your hands. (10.1.54)

Kamsa feared Devaki's existence because after her eighth pregnancy she would give birth to a son who would kill him. Vasudeva, therefore, to assure his brother-in-law the utmost safety, promised to bring him all the sons. He would not wait for the eighth son, but from the very beginning would deliver to the hands of Kamsa all the sons to which Devaki would give birth. This was the most liberal proposition offered by Vasudeva to Kamsa. (10.1.54 purport)

Vāsudeva Datta told Caitanya Mahāprabhu, “My dear Lord, You incarnate just to deliver all conditioned souls. I now have one petition, which I wish You would accept. (CC Madhya 15.160) My Lord, my heart breaks to see the sufferings of all the conditioned souls; therefore I request You to transfer the karma of their sinful lives upon my head. (CC Madhya 15.162) My dear Lord, let me suffer perpetually in a hellish condition, accepting all the sinful reactions of all living entities. Please finish their diseased material life.” (CC Madhya 15.163)

Śrīla Vāsudeva Datta knew very well that Śrī Caitanya Mahāprabhu was the original Personality of Godhead, Transcendence itself, above the material conception of illusion and māyā. Lord Jesus Christ certainly finished the sinful reactions of his followers by his mercy, but that does not mean he completely delivered them from the pangs of material existence. A person may be relieved from sins once, but it is a practice among Christians to confess sins and yet commit them again. By getting freed from sins and again engaging in them, one cannot attain freedom from the pangs of material existence. A diseased person may go to a physician for relief, but after he leaves the hospital he may again be infected due to his unclean habits. Thus material existence continues. Śrīla Vāsudeva Datta wanted to completely relieve the conditioned souls from material existence so that they would no longer have an opportunity to commit sinful acts. This is the significant difference between Śrīla Vāsudeva Datta and Lord Jesus Christ. It is a great offense to receive pardon for sins and then commit the same sins again. Such an offense is more dangerous than the sinful activity itself. Vāsudeva Datta was so liberal that he requested Śrī Caitanya Mahāprabhu to transfer all offensive activity upon him so the conditioned souls would be purified and go back home, back to Godhead. (CC Madhya 15.163 purport)

A sober person who can tolerate . . . the actions of anger . . . is qualified to make disciples all over the world. (6 at Text One)

[A]nger can be controlled. We cannot stop anger altogether, but if we simply become angry with those who blaspheme the Lord or the devotees of the Lord, we control our anger in Krsna consciousness. Lord Caitanya Mahaprabhu became angry with the miscreant brothers Jagai and Madhai, who blasphemed and struck Nityananda Prabhu. In His Siksastaka Lord Caitanya wrote, trnad api sunicena taror api sahisnuna: "One should be humbler than the grass and more tolerant than the tree." One may then ask why the Lord exhibited His anger. The point is that one should be ready to tolerate all insults to one's own self, but when Krsna or His pure devotee is blasphemed, a genuine devotee becomes angry and acts like fire against the offenders. Krodha, anger, cannot be stopped, but it can be applied rightly. It was in anger that Hanuman set fire to Lanka, but he is worshiped as the greatest devotee of Lord Ramacandra. This means that he utilized his anger in the right way. Arjuna serves as another example. He was not willing to fight, but Krsna incited his anger: "You must fight!" To fight without anger is not possible. Anger is controlled, however, when utilized in the service of the Lord. (6 at Text One purport)

DEMON: Vyomasura (sky)

Anartha: Untruth

Company of thieves and other rascals (1)

Company of cheating impersonalists who disguise themselves as so-called devotees of Lord Krsna. (1)

Stealing others’ property (2)

Speaking lies (2)

[Kamsa said,] O Vasudeva, you may take back your [first-born] child and go home. I have no fear of your first child. It is the eighth child of you and Devaki I am concerned with because that is the child by whom I am destined to be killed. (SB 10.1.60)

Vasudeva agreed and took his child back home, but because Kamsa had no character and no self-control, Vasudeva knew that he could not rely on Kamsa's word. (SB 10.1.61)

In charge of the various necessities of life, the demigods, being satisfied by the performance of yajña [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief. (BG 3.12)

The demigods are authorized supplying agents on behalf of the Supreme Personality of Godhead, Viṣṇu. Therefore, they must be satisfied by the performance of prescribed yajñas. . . .

One should know, however, that all the necessities of life that the human society requires are supplied by the demigod agents of the Lord. No one can manufacture anything. Take, for example, all the eatables of human society. These eatables include grains, fruits, vegetables, milk, sugar, etc., for the persons in the mode of goodness, and also eatables for the nonvegetarians, like meats, none of which can be manufactured by men. Then again, take for example heat, light, water, air, etc., which are also necessities of life—none of them can be manufactured by the human society. Without the Supreme Lord, there can be no profuse sunlight, moonlight, rainfall, breeze, etc., without which no one can live. Obviously, our life is dependent on supplies from the Lord. Even for our manufacturing enterprises, we require so many raw materials like metal, sulphur, mercury, manganese, and so many essentials—all of which are supplied by the agents of the Lord, with the purpose that we should make proper use of them to keep ourselves fit and healthy for the purpose of self-realization, leading to the ultimate goal of life, namely, liberation from the material struggle for existence.

This aim of life is attained by performance of yajñas. If we forget the purpose of human life and simply take supplies from the agents of the Lord for sense gratification and become more and more entangled in material existence, which is not the purpose of creation, certainly we become thieves, and therefore we are punished by the laws of material nature. A society of thieves can never be happy, because they have no aim in life. The gross materialist thieves have no ultimate goal of life. They are simply directed to sense gratification; nor do they have knowledge of how to perform yajñas. Lord Caitanya, however, inaugurated the easiest performance of yajña, namely the saṅkīrtana-yajña, which can be performed by anyone in the world who accepts the principles of Kṛṣṇa consciousness. [As-They-Surrender-Unto-Me] (BG 3.12 purport)

Divine Quality: Simplicity

Avoid duplicity in dealings with others (3)

Without diplomacy [pleasing speech], one should be so straightforward that he can disclose the real truth, even to an enemy. (4)

Truthful: A person whose word of honor is never broken is called “truthful.”

Krsna once promised Kunti, the mother of the Pandavas, that He would bring her five sons back from the Battlefield of Kuruksetra. After the battle was finished, when all the Pandavas had come home, Kunti praised Krsna because His promise was so nicely fulfilled. She said, Even the sunshine may one day become cool and the moonshine one day become hot, but still Your promise will not fail.”

Similarly, when Krsna, along with Bhima and Arjuna went to challenge Jarasandha, He plainly told Jarasandha that He was the eternal Krsna, present along with two of the Pandavas. The story is that both Krsna and the Pandavas – in this case Bhima and Arjuna – were ksatriyas (warrior kings). Jarasandha was also a ksatriya and was very charitable toward the brahmanas. Thus Krsna, who had planned to fight with Jarasandha, went to him with Bhima and Arjuna in the dress of brahmanas. Jarasandha, being very charitable toward the brahmanas, asked them what they wanted, and they expressed their desire to fight with him. Then Krsna, dresses as a brahmana, declared Himself to be the same Krsna who was the King’s mortal enemy. (5 at #8)

I [Vasudeva] promise that when she gives birth to the sons from whom your fear has arisen, I shall deliver them all unto your hands. (SB 10.1.54) Vasudeva was very much disturbed by fear of becoming a liar by breaking his promise. Thus with great pain he delivered his first-born son, named Kīrtimān, into the hands of Kamsa. (SB 10.1.57)

Although Kamsa was a sinful demon, he believed that Vasudeva would never deviate from his word. The character of a pure devotee like Vasudeva is such that even so great a demon as Kamsa firmly believed in his words and was satisfied. (SB 10.1.55 purport)

Grateful: Any person who is conscious of his friend’s beneficient activities and never forgets his service is called “grateful.”

In the Mahabharata, Krsna says, “When I was away from Draupadi, she cried with the words, ‘He govinda!’ This call for Me has put Me in her debt, and that indebtedness is gradually increasing in My heart!” This statement by Krsna gives evidence of how one can please the Supreme Lord simply by addressing Him, “He krsna! He govinda!”

The maha-mantra (Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare) is also simply an address to the Lord and His energy. So to anyone who is constantly engaged in addressing the Lord and His energy, we can imagine how much the Supreme Lord is obliged. It is impossible for the Lord to ever forget such a devotee. It is clearly stated in this verse that anyone who addresses the Lord immediately attracts the attention of the Lord, who always remains obliged to him.

Another instance of Krsna’s feeling of obligation is stated in connection with His dealings with Jambavan. When the Lord was present as Lord Ramacandra, Jambava, the great king of the monkeys, rendered very faithful service to Him. When the Lord again appeared as Lord Krsna, He married Jambavan’s daughter and paid him all respects that is usually given to superiors.

Any honest person is obliged to his friend if some service has been rendered unto him. Since Krsna is the supreme honest personality, how can He forget an obligation to His servitor? (5 at #17)

Of sacrifices I am the chanting of the holy names [japa] (BG 10.25) Of all sacrifices, the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare is the purest representation of Kṛṣṇa. Sometimes animal sacrifices are recommended, but in the sacrifice of Hare Kṛṣṇa, Hare Kṛṣṇa, there is no question of violence. It is the simplest and the purest. (BG 10.25 purport)

Among sacrifices I am study of the Veda (SB 11.16.23)

[O]f oblations I am ghee and other ingredients obtained from the cow. (SB 11.16.30) Pañca-gavya refers to five sacrificial ingredients obtained from the cow, namely milk, ghee, yogurt, dung and urine. The cow is so valuable that even its dung and urine are antiseptic and fit for sacrificial offering. (SB 11.16.30 purport)

[A]mong plants I am those that bear grains. (SB 11.16.21) Oṣadhīnām here indicates those plants that fructify once and then die. Among them, those that give grains, which sustain human life, represent Kṛṣṇa. Without grains it is not possible to produce milk products, nor can one properly perform Vedic fire sacrifices without offerings of grains. (SB 11.16.21 purport)

DEMON: Putana (witch)

Anartha: Cheating

Bogus guru who preaches impersonal liberation, materialistic sense gratification (1)

One who accepts argument as his guru and who learns the process of worship from such a guru is said to have accepted the shelter of a bogus guru (2)

One who does not know the path of attachment yet instructs his disciples without considering their qualifications is a bogus guru. (2)

[A]mong the cheaters I am gambling. (SB 11.16.31) I am also the gambling of cheats (BG 10.36) There are many kinds of cheaters all over the universe. Of all cheating processes, gambling stands supreme and therefore represents Kṛṣṇa. As the Supreme, Kṛṣṇa can be more deceitful than any mere man. If Kṛṣṇa chooses to deceive a person, no one can surpass Him in His deceit. His greatness is not simply one-sided-it is all-sided. . . . No one can surpass Him in cheating (BG 10.36 purport)

In three out of the four millenniums (namely Satya-yuga, Tretā-yuga and Dvāpara-yuga) people had the honor to be able to understand transcendence through the path of disciplic succession. However, in the present age, people have no interest in the disciplic succession. Instead, they have invented many paths of logic and argument. This individual attempt to understand the supreme transcendence (called the ascending process) is not approved by the Vedas. The Absolute Truth must descend from the absolute platform. He is not to be understood by the ascending process. The holy name of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—is a transcendental vibration because it comes from the transcendental platform, the supreme abode of Kṛṣṇa. Because there is no difference between Kṛṣṇa and His name, the holy name of Kṛṣṇa is as pure, perfect and liberated as Kṛṣṇa Himself. Academic scholars have no entrance by means of logic and other argument into the understanding of the transcendental nature of the holy name of God. The single path in understanding the transcendental nature of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare is the chanting of these names with faith and adherence. Such chanting will release one from designated conditions arising from the gross and subtle bodies. (TLC 18 Conversations with Prakacananda)

Divine Quality: Approaching a bona fide spiritual master

There are two types of gurus—antaranga, or internal, and bahiranga, or external. The living entity who is situated in samadhi is his own antaranga guru. The external guru is he from whom the science of worship is learned. One who knows the proper path of attachment and who instructs his disciples according to their qualifications is sad-guru, or eternal guru. (2)

Search out a bona fide spiritual master who can lead a person gradually to the stage of spiritual realization, submit to such a spiritual master, render him service, and ask relevant questions (3)

One should approach the spiritual master with all humility and offer him all services so that he will be pleased to bestow his blessings upon the disciple. Because a bona fide spiritual master is a representative of Krsna, if he bestows any blessings upon his disciple, that will make the disciple immediately advanced without the disciple’s following the regulative principles. Or, the regulative principles will be easier for one who has served the spiritual master without reservation. (4)

Expert judge of time and circumstance: Krsna was very expert in dealing with people according to circumstances, country, time, and paraphernalia.

How He could take advantage of a particular time, circumstance, and person is expressed by Him while talking to Uddhava about His rasa dance with the gopis. He says, “The most opportune time is the full-moon night in autumn, like tonight. The best place within the universe is Vrindavan, and the most beautiful girls are the gopis. So, my dear friend Uddhava, I think I should now take advantage of all these circumstances and engage myself in the rasa dance.” (5 at #19)

The duty of the guru is to find the means, according to the time, the circumstances and the candidate, by which one can be induced to render devotional service, which Krsna accepts from a candidate who wants to be successful in going back home, back to Godhead. After wandering throughout the universe, a fortunate person within this material world seeks shelter of such a guru, or ācārya, who trains the devotee in the suitable ways to render service according to the circumstances so that the Supreme Personality of Godhead will accept the service. (SB 10.2.31 purport)

When the head of the BBT was working so hard he was unable to chant his rounds, Srila Prabhupada said that if that was true, he would close the BBT. When another devotee was unable to chant his rounds, Srila Prabhupada told him to continue his service and never mind about the rounds. (Memories of Srila Prabhupada)

A sober person who can tolerate the urge to speak, the mind's demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world. (6 at Text One)

When a person realizes himself to be an eternal servitor of Krsna, he loses interest in everything but Krsna's service. Always thinking of Krsna, devising means by which to spread the holy name of Krsna, he understands that his only business is in spreading the Krsna consciousness movement all over the world. Such a person is to be recognized as an uttama-adhikari, and his association should be immediately accepted according to the six processes (dadati

pratigrhnati, etc.). Indeed, the advanced uttama-adhikari Vaisnava devotee should be accepted as a spiritual master. Everything one possesses should be offered to him, for it is enjoined that one should deliver whatever he has to the spiritual master. The brahmacari in particular is supposed to beg alms from others and offer them to the spiritual master. However, one should not imitate the behavior of an advanced devotee or maha-bhagavata without being self-realized, for by such imitation one will eventually become degraded.

In this verse Srila Rupa Gosvami advises the devotee to be intelligent enough to distinguish between the kanistha-adhikari, madhyama-adhikari and uttama-adhikari. The devotee should also know his own position and should not try to imitate a devotee situated on a higher platform. Srila Bhaktivinoda Thakura has given some practical hints to the effect that an uttama-adhikari Vaisnava can be recognized by his ability to convert many fallen souls to Vaisnavism. One should not become a spiritual master unless he has attained the platform of uttama-adhikari.

A neophyte Vaisnava or a Vaisnava situated on the intermediate platform can also accept disciples, but such disciples must be on the same platform, and it should be understood that they cannot advance very well toward the ultimate goal of life under his insufficient guidance. Therefore a disciple should be careful to accept an uttama-adhikari as a spiritual master. (6 at Text Five purport)

One can distinguish between a neophyte Vaisnava and an advanced Vaisnava by their activities. The advanced Vaisnava is always situated as the spiritual master, and the neophyte is always considered his disciple. The spiritual master must not be subjected to the advice of a disciple, nor should a spiritual master be obliged to take instructions from those who are not his disciples. (6 at Text Six purport)

When one thus criticizes a pure devotee, he commits an offense (vaisnava-aparadha) that is very obstructive and dangerous for those who desire to advance in Krsna consciousness. A person cannot derive any spiritual benefit when he offends the lotus feet of a Vaisnava. Everyone should therefore be very careful not to be jealous of an empowered

Vaisnava, or a suddha-vaisnava. It is also an offense to consider an empowered Vaisnava an object of disciplinary action. It is offensive to try to give him advice or to correct him. (6 at Text Six purport)

So this whole Vedic civilization is made just to train how you can be detached from this so-called family affection. This is Vedic training. First of all brahmacārī. Brahmacārī means to lead the life of austerity. A brahmacārī is supposed to live to serve the spiritual master at his home, and he has to work just like a menial. He may be a king's son or a very great brāhmaṇa's son, but as soon as he agrees to live with the spiritual master, he has to live just like a menial servant. Whatever the spiritual master will order, he has to do it. This is brahmacārī. And they will gladly do, because they are children. Brahmacārī life begins from five years. So you ask any child do anything, he will do. They are learned. They are given education, "Go from door to door, house to house, and bring some alms." So brahmacārī means the neighborhood, their sons. So when the brahmacārī goes for begging, "Mother, give me something, alms," so immediately, some rice, some dāhl, some atta, is given, or some vegetables, sometimes some money. So they bring everything to the spiritual master and it becomes the property of the spiritual master. Because he has begged, it is not his property. Sarvasvaṁ guru-veditam(?). Everything is guru's property. So much so that after cooking everything, the spiritual master will call, "My dear boys, come on. Take prasādam." But if he forgets to call somebody, he will not touch. He will not touch. This is brahmacārī. "Oh, spiritual master has not called me; so I will fast." (laughter) He begged the rice and vegetables and atta and dāhl. It is cooked. But when it is cooked, that is also spiritual master's property. If the spiritual master does not ask him to take, he cannot take. He cannot touch. This is brahmacārī life. So therefore the first training is given, to become austere, tolerate, how to tolerate, how to call other women as "mother." He is learning from the beginning, a small child. He is trained up to call any woman, even of his own age, not "sister,"—"mother." This is the training. Mātṛvat para-dāreṣu. This is education. Mātṛvat para-dāreṣu. (Srila Prabhupada Lecture on July 21, 1973 in London, England)

Śrīla Prabhupāda: You see, Kṛṣṇa says: ahaṁ tvāṁ sarva-pāpebhyo/mokṣayiṣyāmi mā śucaḥ [Bg. 18.66] "I will deliver you from all sinful reaction. Do not fear." So Kṛṣṇa is so powerful that He can immediately take up all the sins of others and immediately make them right. But when a living entity plays the part on behalf of Kṛṣṇa, he also takes the responsibility for the sinful activities of his devotees. Therefore to become a guru is not an easy task. You see? He has to take all the poisons and absorb them. So sometimes—because he is not Kṛṣṇa—sometimes there is some trouble. Therefore Caitanya Mahāprabhu has forbidden, "Don't make many śiṣyas, many disciples." But for preaching work we have to accept many disciples—for expanding preaching—even if we suffer. That's a fact. The spiritual master has to take the responsibility for all the sinful activities of his disciples. Therefore to make many disciples is a risky job unless one is able to assimilate all the sins. (Perfect Questions, Perfect Answers #6)

[T]he bona fide, expert spiritual master is competent to direct a disciple from any stage of life: tamas, rajas or sattva. (SB 1.2.24 purport)

The expert devotees also can discover novel ways and means to convert the nondevotees in terms of particular time and circumstance. Devotional service is dynamic activity, and the expert devotees can find out competent means to inject it into the dull brains of the materialistic population. (SB 1.5.16 purport)

The expert spiritual master knows the art of utilizing everything to glorify the Lord, and therefore under his guidance the whole world can be turned into the spiritual abode by the divine grace of the Lord's servant. (SB 1.5.23 purport)

Quick Reference

DEMON	VERSE (Krsna Samhita Chapter 8)	Anartha (Nectar of Devotion Chapter 23)	Divine Quality (BG 13.8-12)
Kesi (horse)	29	Roughness	Humility
Bakasura (stork)	16	Pride	Pridelessness
Kaliya (serpent)	22	Violence	Nonviolence
Aghasura (snake)	18	Anger	Tolerance
Vyomasura (sky)	25	Untruth	Simplicity
Putana (witch)	14	Cheating	Approaching a bona fide spiritual master
Sakata (cart)	15	Exhaustion	Cleanliness
Aristasura (bull)	21	Restlessness	Steadiness
Kidnap Nanda to Varuna’s abode	26	Fatigue	Self-control
Sankhacuda (conch-shell)	27	Material lust	Renounce objects of sense gratification
Two forest fires	22	Seeing duality	Absence of false ego
Dhenuka (jackass)	20	Desire to lord over universe	Perceive evil of birth, death, disease, old age
Rescue Nanda from snake	28	Dependence	Non-entanglement with wife, home, children, etc.
Yamalarjuna (breaking twin Arjuna trees)	-----	---	Detachment
Vatsasura (calf)	15	Disgrace	Even-mindedness amid pleasant and unpleasant events
Indra worship	24	Hankering	Constant and unalloyed devotion to Krsna
Brahma steals calves, etc.	19	Illusion	Aspiring to live in a solitary place
Smarta-brahmanas	17	---	Detachment from the gen’l mass of people
Trnavarta (whirlwind)	14	Errors	Accept importance of self-realization
Pralambasura	23	Envy	Philosophical search for Absolute Truth

Footnotes

Bhaktivedanta Swami Prabhupada, His Divine Grace A.C., Bhagavad-Gita As It Is (Bhaktivedanta Book Trust Int’l.1989) verse 13.8-12.

Bhaktivedanta Swami Prabhupada, His Divine Grace A.C., Nectar of Devotion (Bhaktivedanta Book Trust 1982) chapters 21-22.

Bhaktivedanta Swami Prabhupada, His Divine Grace A.C., Nectar of Instruction (Bhaktivedanta Book Trust 1983)